La question des mondes possibles, quel que soit ce que le syntagme recouvre, est assurément une sorte de non-lieu cartésien. En conséquence, notre propos voudrait surtout contribuer, en faisant apparaître les motifs profonds qui amènent Descartes à refuser jusqu’aux termes d’une problématique qui lui est pourtant largement contemporaine, à élucider les conditions théoriques qui, à l’inverse, semblent requises pour que la notion retrouve sa consi...

The nature of truth has occupied philosophers since the very beginning of the field. Our goal is to clarify the notion of scientific truth, in particular the notion of partial truth of facts. Our strategy consists to brake the problem into smaller, more manageable, questions. Thus, we distinguish the truth of a scientific theory, what we call the "global" truth value of a theory, from the truth of a particular scientific proposition, what we call the "local" truth values of a (...) theory. We will present a new local theory of partial truth and will have few things to say about the global level. Moreover, we will also introduce some purely formal results, the most important being the introduction of a new class of algebraic structures which have some interesting connections with classical logic. (shrink)

Cet article se propose d’aborder la question de l’incarnation dans l’anthropologie philosophique de Ricœur en choisissant de faire porter ses analyses sur ces deux œuvres majeures que sont la Philosophie de la volonté et Soi-même comme un autre. Il défend la thèse selon laquelle la pensée ricœurienne de l’incarnation consiste pour l’essentiel à développer une analyse du corps propre comme médiation fragile, en s’efforçant d’articuler deux dialectiques complémentaires. Une première dialectique de l’acte et de la puissance exprime le caractère ontologique (...) et opérant de ce procès dynamique de médiation, tandis qu’une seconde dialectique de l’activité et de la passivité pointe les limites et la vulnérabilité de cette médiation. L’articulation de ces deux dialectiques constitutives de notre expérience de l’incarnation peut alors être lue ultimement comme une dialectique de la structure et de l’événement dont le caractère à la fois éthique et ontologique constitue le cœur de l’anthropologie philosophique ricœurienne. (shrink)

The End of the Avant-Gardes : May 68 and the Situationists What emerges first and foremost from Debord’s writings in 1968 is that the situationists’ initial reaction to the May “events” was to interpret them as the first example of a spontaneous general strike in the context of what he called “overdeveloped capitalism”. Debord’s position on this question is linked to his questioning of the status of the avant-gardes. At the time, Debord and those close to him sought both to (...) conceptualise and to enact the end of the avant-gardes. And this included the Internationale Situationniste in its status as political, philosophical and artistic avant-garde. e article subsequently sets out to show that if the situationists did have any leverage on the events of May, it was insofar as they practised a maverick Marxism centred on the concept of alienation. is enabled them to conceptualise both the exploitation of the wage-earner and the condition of the consumer. Because they represent a comprehensive critique of capitalism and because, furthermore, they refuse to compromise on the revolutionary and worker dimension of the May-June 1968 moment, Debord’s writings of the period enable us to grasp what, in the strict sense, remains beyond any opportunistic recuperation in these events. (shrink)

Le titre pourrait rebuter. Il présuppose que l’esprit serait saturé. De quoi? Probablement d’attributs superflus tels que des capacités mentales, des représentations, des pouvoirs causaux, une essence, qui tous auraient en commun de renvoyer à une intériorité. En ce sens, on pourrait voir dans Désaturer l’esprit un pamphlet contre le désormais célèbre “mythe de l’intériorité.” Ce n’est toutefois pas seulement, ou pas essentiellement, son mérite. Comme l’écrit Pierre Steiner à propos de Wittge...

Cet article propose l’étude d’un cas (dans deux films de Fassbinder) de ce que je nomme l’ iconologie nostalgique. Celle-ci consiste en une certaine manière de faire retour, par le cinéma comme outil d’expertise, sur quelques chefs-d’œuvre de l’histoire de la peinture, le film officiant comme révélateur iconique d’invention pour les figures peintes et nous permettant de voir et d’interpréter, par rebonds, le tableau pour la première fois, c’est-à-dire d’un regard jamais actualisé avant l’opération filmique.

Parménide n'est-il que le penseur de l'Etre? La présence des multiples déesses n'est-elle que figure poétique de style? Le récit sur le cosmos ne fait-il que décrire la voie de l'illusion, à éviter absolument? En cherchant réponse à ces questions, cet ouvrage met en lumière le rôle incontournable que jouent plusieurs déesses dans la révélation et la compréhension du Vrai. Et, chemin faisant, sont éclairés les liens étroits qui relient ces divinités, l'Etre et le monde du devenir. Ainsi, c'est à (...) partir de l'ontologie fondatrice et d'une théologie inédite que le penseur de l'Etre esquisse une conception non moins originale du cosmos. (shrink)

This volume argues that contemporary narratives resist such influences and evince a great deal of resilience by promoting an ecology of attention based on poetic options that develop an ethics of the particularist type. The contributors draw on critical and theoretical literature hailing from various fields: including psychology and sociology, but more prominently phenomenology, political philosophy, analytical philosophy (essentially Ordinary Language Philosophy), alongside the Ethics of Care and Vulnerability. This volume is designed as an innovative contribution to the nascent field (...) of the study of attention in literary criticism, an area that is full of potential. Its scope is wide, as it embraces a great deal of the Anglophone world, with Britain, Ireland, the USA, but also Australia and even Malta. Its chapters focus on well-established authors, like Kazuo Ishiguro (whose work is revisited here in a completely new light) or more confidential ones like Melissa Harrison or Sarah Moss. (shrink)

This volume argues that contemporary narratives resist such influences and evince a great deal of resilience by promoting an ecology of attention based on poetic options that develop an ethics of the particularist type. The contributors draw on critical and theoretical literature hailing from various fields: including psychology and sociology, but more prominently phenomenology, political philosophy, analytical philosophy (essentially Ordinary Language Philosophy), alongside the Ethics of Care and Vulnerability. This volume is designed as an innovative contribution to the nascent field (...) of the study of attention in literary criticism, an area that is full of potential. Its scope is wide, as it embraces a great deal of the Anglophone world, with Britain, Ireland, the USA, but also Australia and even Malta. Its chapters focus on well-established authors, like Kazuo Ishiguro (whose work is revisited here in a completely new light) or more confidential ones like Melissa Harrison or Sarah Moss. (shrink)

The article combines the research strategies developed by Bruno Latour and Niklas Luhmann to problematize how we interpret the world when discussing globalization. Two previous approaches – global modernity and global consciousness – interpret the world as completely objective (nature transcends culture). Another approach – global governmentality – interprets the world as completely subjective (culture transcends nature). Against these approaches, this article proposes a new one: the symmetrical anthropology (or sociology) of globalization. Inspired by Latour’s variable ontologies, it considers multiple (...) descriptions of the world and multiple descriptions of society simultaneously. It considers globalization as one description of society and searches for the description of the world corresponding to it. It distinguishes three descriptions of the world: (1) the world as natural order; (2) the world as external object; and (3) the world as levels of organization. It is argued that the description of the world that is the most closely connected with globalization is the third one. (shrink)

Featuring essays by a host of today's foremost theologians and philosophers and exploring Cusa's imporrtance within a range of major thinkers and trajectories, from German idealism through phenomenology and hermeneutics to the Kyoto School, psychoanalysis, and more, the volume stands not only to inform and to enrich our thinking about Cusanus and his complex, generative reception history but also to inspire and to enhance our thinking with Cusanus about numerous questions of urgency today..." [Thomas Carlson, back cover].

Résumé Au sein d’une théologie considérée comme fondamentalement pratique, la théologie pratique comme sous-discipline se distingue par un intérêt particulier — empirique, herméneutique, critique et stratégique — pour les pratiques dont elle fait souvent son objet propre. Après avoir signalé quelques impacts de ce centrement sur la pratique, l’article présente quelques définitions de la pratique et quelques éléments d’histoire du concept. Il expose ensuite quelques traits des pratiques, en particulier avec Paul Ricoeur et Jürgen Habermas, conjuguant des perspectives sémantique, pragmatique (...) et communicationnelle. Il vise particulièrement à faire ressortir la richesse et la complexité de la pratique dont l’étude est trop souvent prise comme allant de soi et qui surprennent toujours celui qui s’y adonne.At the heart of a theology which is fundamentally considered to be practical, practical theology, as a sub-discipline, distinguishes itself by its particular empirical, hermeneutic, critical, and strategic interest in the practices with which it is concerned. After pointing out some of the impacts of this central concern with practice, the present article presents some definitions of practice as well as some historical background of the concept. It then examines some of the characteristics of practice, particularly in relation to Paul Ricoeur and Jürgen Habermas, while discussing semantic, pragmatic, and communicational perspectives. In particular, this article aims at highlighting the richness and complexity of practice. (shrink)