Comment Bachelard, fils d'un cordonnier, professeur de physique et chimie, a-t-il pu devenir cet humaniste aussi savant que philosophe, aussi penseur que poète? Il n'a pas emprunté les chemins balisés, ceux des élites universitaires et culturelles. Il a contrarié les pronostics et les conventions. Il s'est adjugé contre vents et marées le droit de penser par lui-même en bousculant les frontières des savoirs et de la culture et en dérangeant les us et coutumes établis. "Un ouvrage aussi lumineux que la (...) destinée et l'oeuvre de Gaston Bachelard. Au plus près de sa vie et de sa pensée". (Philippe Meirieu). (shrink)

Jean-Michel Beaudet est professeur d’ethnomusicologie à l’Université Paris-Nanterre. Spécialiste de la musique et de la danse amérindienne, il a publié en 1997 Souffles d’Amazonie. Les orchestres tule des Wayãpi, accompagné d’un CD qui restitue les enregistrements pratiqués lors de son séjour auprès des Wayãpi, et en 2010 Nous danserons jusqu’à l’aube. Essai d’ethnologie mouvementée en Amazonie, Paris, CTHS. Plus récemment, il a fait paraître Jouer, danser, boire. Carnets d’ethnographies musicales aux Éditions de l’EHESS, 2017, qui mêle réflexions sur (...) la pratique de l’ethnologie et souvenirs relatifs à son travail de terrain, qu’il conçoit moins comme une étude sur qu’une pratique avec les personnes rencontrées lors de ses différents voyages au Brésil (1975), en Guyane (1977-2023), en Nouvelle-Calédonie (1984-1988) – qui certes n’est pas en Amazonie – puis en Bolivie (1992-1998). (shrink)

Jean-Michel Vienne; IX*—Locke on Real Essence and Internal Constitution1, Proceedings of the Aristotelian Society, Volume 93, Issue 1, 1 June 1993, Pages 139–15.

Original title : 「ドガの『舞姫』」『深田康算全集』[Œuvres complètes de Fukada Yasukazu]. Machida, Tamagawa Daigaku Shuppanbu, 1972–1973, 3 : 9–15.

The financial sector likes to call itself a "service industry". As such, its role is to guarantee the fluidity of transactions which are essential to economic activity by ensuring the best possible use of available capital. If finance is a service activity, it is important to specify what services it renders, to whom, in return for what, and for what purpose. In the absence of such clarification, finance may slide out of control and be left at the mercy of mass (...) enthusiasm or hysteria. This document, which is the result of work by people who hold senior positions in Geneva's financial sector or are external observers of the financial world identifies the issues and suggests some avenues for possible solutions. (shrink)

En prenant l’initiative de ce volume de Corpus, nous avions choisi de procéder à un appel assez large, afin de faire le point sur des tendances actuelles des travaux sur corpus ancrés dans la textualité des faits de discours. En nous associant, nous pensions attirer des chercheurs d’horizons différents et notre attente n’a pas été déçue. Les propositions furent très nombreuses et de sélection en sélection, en regrettant quelques contributions abandonnées pour des raisons de délais de rédactio...

Il est […] illusoire de vouloir affronter seul des problèmes qui appellent le dépassement des limites liées aux spécialisations disciplinaires et aux enjeux institutionnels. Après avoir lu l’ensemble des contributions au présent volume de Corela et m’être plongé dans un certain nombre de travaux cités dans ces articles, profitant du fait qu’Ingrid Mayeur et Marie-Anne Paveau ont eu l’élégance de me convier à un dialogue critique, je répondrai brièvement à cert...

Le présent ouvrage vise à présenter des approches non-duales de la réalité issues d'aires géographiques et d'horizons disciplinaires différents: Advaita Vedanta, bouddhisme Chan et Dzogchen, soufisme, philosophie occidentale, sciences, arts et spiritualités contemporaines. Si le thème de la non-dualité est fréquent aujourd'hui dans divers types d'approches spirituelles, force est de constater qu'il n'a été que peu traité à un niveau académique. Les différents chapitres s'efforcent de cerner avec rigueur ces approches dans leur spécificité, préalable à toute véritable recherche transdisciplinaire. Ce (...) volume est le fruit d'un séminaire de métaphysique organisé à l'Université de Louvain au cours de l'année académique 2017-2018. Contributions de Michel Hulin, Viktoria Lyssenko, Philippe Cornu, Dylan Esler, Grégory Vandamme, Daniel Proulx, Hervé Pasqua, Jean-Michel Counet, Marc Maesschalck, Manoé Reynaerts, Alexis Filippucci, Bertrand Hespel, Olivier Sartenaer, Philippe Filliot, José Le Roy et Christophe Vielle. (shrink)

There are at least two ways to dehumanize the world. The world can be dehumanized from the top or from the bottom. From the bottom up would mean letting a barbaric situation develop which would reduce us to an animal state. From the top down would mean striving to achieve and impose a wisdom appropriate to the angels. Two ways of ruining the sense of what is human. Neither angel nor animal, you will recognize there the ‘in-between’ which is the (...) site of humanity and which it is tempting, when it is threatened, to assert, for in this dehumanizing process - whether this is meant from the top or the bottom - we are the losers in both scenarios. We lose what makes humanity itself, in other words moderation, the in-between, finiteness, chance, the propensity to communicate. (shrink)

Michèle Stanton-Jean | : Le bien commun est un concept fréquemment utilisé pour aborder la question du vivre ensemble. Rarement défini, on l’utilise pour le critiquer comme le fruit d’une vision occidentale et chrétienne non applicable sur le plan universel ou encore pour en proposer une vision moderne affranchie de sa rigidité traditionnelle. Le texte qui suit se base sur une thèse qui a examiné les principes et les valeurs qui pourraient fonder une vision renouvelée du bien commun, susceptible (...) d’être utilisée dans tous les contextes culturels et historiques, en prenant comme exemple l’élaboration de la Déclaration universelle sur la bioéthique et les droits de l’homme adoptée à la conférence générale de l’UNESCO en 2005. | : Common good is frequently mentioned to discuss how we can live together. Rarely defined, it is often described as a concept based on a Western and Christian vision that cannot be applied universally, or as a concept that could be revisited to develop a modern and non-rigid vision of it. The following text is based on a PhD thesis that studied what principles and values could contribute to the development of a renewed vision of common good that could be used in every cultural and historical context, taking as an example the elaboration of the Universal Declaration on Bioethics and Human Rights adopted at the General Conference of UNESCO in 2005. (shrink)

This paper is an attempt to clarify and assess Dennett’s opinion about the relevance of the phenomenological tradition to contemporary cognitive science, focussing on the very idea of a phenomenological investigation. Dennett can be credited with four major claims on this topic: (1) Two kinds of phenomenological investigations must be carefully distinguished: autophenomenology and heterophenomenology; (2) autophenomenology is wrong, because it fails to overcome what might be called the problem of phenomenological scepticism; (3) the phenomenological tradition mainly derived from Husserl (...) is based on an autophenomenological conception of phenomenology, and, consequently, can be of no help to contemporary cognitive science; (4) however, heterophenomenology is indispensable for obtaining an adequate theory of consciousness. In response to Dennett’s analysis, the paper develops two main counterclaims: (1) Although the traditional conception of phenomenology does indeed fit Dennett’s notion of autophenomenology, his sceptical arguments fail to rule out at least the possibility of a modified version of this traditional conception, such as the one defended in Roy et al. (Naturalizing Phenomenology, 1999); (2) the distinction between autophenomenology and heterophenomenology is at any rate misconceived, because, upon closer analysis, heterophenomenology proves to include the essential characteristics of autophenomenology. (shrink)

Que la passivité nous constitue semble doublement établi. Elle est même désignée tant originaire qu’indéfectible. D’où la sait-on telle? De l’évidence et d’une critique. En l’évidence, nous la constatons, par la critique, Maurice Merleau-Ponty dit son caractère premier. La réfutation de l’idéalisme doit conduire à y consentir. Que montre-t-elle précisément? Que l’idéalisme est, pour nous, impossible, inéluctablement absent. Que serait-il? La stricte infidélité à l’égard de notre être. Être...

Acknowledging that he cannot speak about the future of Theory without taking stock of its past, Rabaté starts by sketching its genealogy, particularly its ...

The present study investigated children’s understanding development of multiple graphics, here paired conventions commonly used in primary school textbooks. Paired graphics depicting everyday objects familiar to the children were used as the basis for an analogy task that tested their comprehension of five graphics conventions. This task required participants to compare pictures in a base pair in order to complete a target pair by choosing the correct picture from five alternative possibilities. Four groups of children aged 5, 6, 8 and (...) 10 years old respectively (total N = 105), completed 45 analogy task items built around nine conceptual domains. Results showed mainly an overall increase of comprehension performance with age for all the tested conventions. There were also differences between the five conventions and an interaction between age and convention type. Further, children's explanation of the conventions (justification of the choices in the analogy task) were also analyzed. This investigation showed the analogy task answers were a more reliable measure of the "actual" level of understanding of the conventions than the justification themselves. The findings show that younger students tried to actively compare the pictures of the pairs and to search for a relevant meaning of the pairs, however, the youngest children have a limited capacity to interpret paired graphic conventions and our results suggests that this aspect of graphic conventions develops slowly but effectively over the course of children’s schooling. Because "graphicacy" knowledge and skills are not typically taught in primary school classrooms (in contrast with literacy and numeracy), its development is likely acquired incidentally with increasing exposure to varied paired graphics during primary school education. Given the high reliance of today’s educational resources on graphics-based explanations, the results from this study may signal a need for (i) for more attention to learning graphics conventions (and more generally to graphics explanations) from teachers in primary school and (ii) for a better design of the graphics with their contextual accompanying texts and captions, from designers. (shrink)

This article discusses Alfred Jarry as a precursor of French modernism. With a particular focus on Messaline, Roman de l’ancienne Rome and Le Surmâle, Roman moderne, I analyse the subtle ways in which the past and the future are intertwined and Jarry’s philosophy of sexual excess. In both novels, the main characters seek a paroxysmal erotic pleasure from which they die after reaching world records in sex-making. Read together, the novels work to create a lemniscate, the symbol of infinity symbolically (...) represented, in modernism, by the speeding bicycle. In both novels, sexual excess leads to a superhuman transformation of women and men into a rigid phallus, underlying which is the fantasy of bisexualism. (shrink)

Jean-Michel Rabaté uses Nietzsche's image of a "pathos of distance," the notion that certain values cannot originate in a community but are created by a few gifted and lofty individuals, as the basis for a wide-ranging investigation into the ethics of the moderns. The expression of "pathos of distance" impressed would-be modernists like the American James Huneker and the Irish poet W. B. Yeats as they confronted the new in the arts. Later, it helped Deleuze and Barthes make (...) sense of modernity when they tried to tease out all the implications of "distance." Despite Benjamin criticism of Nietzsche's doctrine of the "eternal return of the same" in the Arcades Project, in his "Theses on the Philosophy of History" Benjamin envisions a redeemed history that follows Nietzsche's basic intuition about the need to make every moment count for history. By first establishing this unlikely meeting of Nietzsche and Benjamin through their ideas of history and ethics, Rabaté is able then to provide an original genealogy for the ethics of the modern, moving through figures and moments as varied as Yeats and the birth of Irish Modernism, the ethics of courage in Virginia Woolf, Rilke, Apollinaire, and others in 1910, Gide and Genet's ethical impulse to combine erotic liberation with the motivation for political revolution, and Derrida's reading of Joyce's Ulysses and a modern mode of writing that sought to get closer to the senses. The result is a fascinating critique of Nietzsche, Benjamin, affect theory, and the origins of the ethics of modernism. (shrink)

L’article est une exploration systématique de la dualité des figures du Mind et du Geist, le premier étant entendu comme l’esprit en tant que partie de la nature scientifiquement objectivable, le second comme l’esprit en tant qu’acteur immatériel insaisissable de la pensée. De plus, cette dualité est étudiée du point de vue de l’interférence de la mathématique avec elle, dans plusieurs contextes. Sont ainsi successivement analysés : le conflit entre les deux « modèles » du Mind, le computationnaliste et le (...) dynamiciste; la définition philosophique et la définition épistémologique du Geist ; le jeu entre Mind et Geist dans les recherches cognitives contemporaines ; l’ambivalence de la logique et des mathématiques vis-à-vis de l’opposition Mind/Geist. Dans la partie finale, on propose une définition personnelle du Geist–en termes d’adresse et de sujet–dont dérive une détermination du Mind. Revenant sur ces nouvelles bases à l’interférence avec la mathématique, on conclut sur la question essentielle et délicate de la paramétrisation de la conscience. (shrink)

Jean-Michel Roessli | : Cette brève contribution a pour but de revenir sur une question soulevée par Miguel Herrero de Jáuregui, à propos de la façon dont les historiens de l’Antiquité tardive envisagent les contacts ou échanges entre Juifs, chrétiens et païens et, plus particulièrement, les phénomènes d’acculturation ou d’appropriation culturelle. Cette question est abordée à la lumière de la figure d’Orphée, dont Miguel Herrero se sert pour illustrer sa thèse dans le domaine de l’iconographie religieuse, alors qu’il (...) recourt à d’autres thèmes ou motifs pour vérifier son hypothèse dans la sphère des rites et de la poésie. La question soulevée est de savoir si l’opinio communis selon laquelle certains éléments de la culture païenne ont été « assimilés » à et par la culture chrétienne est une représentation biaisée qui se fonde sur une construction apologétique plus ou moins inconsciente ou s’il s’agit d’une réalité culturelle historiquement attestée. | : This short paper aims to respond to a question raised by Miguel Herrero de Jáuregui with respect to the way historians of Late Antiquity see contacts or exchanges between Jews, Christians and Pagans and, more specifically, the phenomenon of acculturation or cultural appropriation. This question is addressed in the light of the mythological figure of Orpheus, which Miguel Herrero uses to illustrate his thesis in the field of religious iconography, while referring to other themes or motifs to verify his hypothesis in the area of rites and poetry. The issue raised is to know whether the opinio communis according to which elements of the pagan culture were “assimilated” to and by the Christian culture is a biased representation based on a more or less unconscious apologetic construction or if it relies on a historically attested reality. (shrink)

For thousands of years, political leaders have unified communities by aligning them against common enemies. However, today more than ever, the search for “common” enemies results in anything but unanimity. Scapegoats like Saddam Hussein, for example, led to a stark polarization in the United States. Renowned neuropsychiatrist and psychologist Jean-Michel Oughourlian proposes that the only authentic enemy is the one responsible for both everyday frustrations and global dangers, such as climate change—ourselves. Oughourlian, who pioneered an “interdividual” psychology with (...) René Girard, reveals how all people are bound together in a dynamic, contingent process of imitation, and shows that the same patterns of irrational mimetic desire that bring individuals together and push them apart also explain the behavior of nations. (shrink)

_Winner of the 2010 Sigourney Award!_ How has Hanna Segal influenced psychoanalysis today? Jean-Michel Quinodoz provides the reader with a comprehensive overview of Segal's life, her clinical and theoretical work, and her contribution to psychoanalysis over the past sixty years by combining actual biographical and conceptual interviews with Hanna Segal herself or with colleagues who have listened to Segal in various contexts. _Listening to Hanna Segal_ explores both Segal's personal and professional histories, and the interaction between the two. (...) The book opens with an autobiographical account of Segal's life, from her birth in Poland to her analysis with Melanie Klein in London where she became the youngest member of the British Psychoanalytical Society. Quinodoz goes on to explain Segal's contributions in various fields of psychoanalysis including: the psychoanalytic treatment of psychotic patients the introduction of the "symbolic equation" aesthetics and the creative impulse the analysis of elderly patients introducing the work of Melanie Klein. Quinodoz concludes by examining Segal's most recent contribution to psychoanalysis - exploring nuclear terror, psychotic anxieties, and group phenomena. Throughout the interviews Segal speaks of her close relationships with prominent colleagues such as Klein, Rosenfeld, and Bion, making this book both a valuable contribution to the history of psychoanalysis and an indication of the evolution of psychoanalytic ideas over the past six decades. This clear summary of Hanna Segal's life and her contribution to psychoanalysis will be an essential guide to anyone studying Segal and her contemporaries. (shrink)

A presente pesquisa tem por finalidade demonstrar o fio condutor que rege toda a história universal para Immanuel Kant. A metodologia a ser utilizada se baseia na pesquisa qualitativa do tipo bibliográfica, pela qual trabalharemos a edição bilíngue (Alemão-Português) da obra: “Ideia de uma história universal de um ponto de vista cosmopolita”. É de se verificar que a história universal se ocupa da narrativa das ações humanas, a saber, de suas manifestações. Nesta perspectiva Kant busca uma apreensão filosófica da história (...) universal, acompanhando um plano oculto da própria natureza que busca efetivar uma constituição política perfeita. Assim para atingirmos nosso objetivo de explicitar o fio condutor da história universal, analisaremos primeiramente o homem como o único ser racional sobre a face da terra, como também, a exigência de se cultivar esta mesma razão no âmbito da espécie e da história. Em um segundo momento, trabalharemos o antagonismo como motor que desperta os talentos humanos e os faz superar sua tendência à preguiça. Temos aqui o aparecimento da “astúcia da razão” que se utiliza dos vícios (tais como: projeção, ânsia de dominação e vaidade) para alcançar o desenvolvimento cultural e garantir uma sociedade na qual a liberdade se expressa sob leis civis. Por fim, abordaremos ainda as relações internacionais entre Estados e a elaboração de um Estado cosmopolita universal. Chega-se ao resultado, que para Kant, o conjunto da história humana é a efetivação de um plano oculto da própria natureza que procura estabelecer uma constituição política perfeita tanto internamente, como, externamente. (shrink)

Lorsque la science-fiction devient chaque jour davantage réalité, lorsque les métavers collectifs et individuels esquissent de façon de plus en plus nette la place qu'ils auront demain dans nos vies, lorsque la part toujours plus grande de robot en nous semble donner raison aux plus folles idées du transhumanisme, lorsque la littérature elle-même fait la part (trop) belle à l'égo et au moi, sommes-nous entrés déjà, sans le savoir encore, dans l'ère de l'humain augmenté?"--Page 4 of cover.

L'âge de la folie. Sagesse et enthousiasme -- Le temps de l'ennui. Sagesse et fin de l'Histoire -- Le bonheur par l'indifférence. Sagesse et action -- L'expérience de l'échec. Sagesse et culpabilité -- Le métier de vivre. Sagesse et prudence -- La fatigue d'être humain. Sagesse et résistance -- Conclusion. Sagesse et colère -- Épilogue. À la manière d'Érasme. Sagesse et immortalité.

Le divorce entre théologie dogmatique et théologie spirituelle depuis le Bas Moyen Âge a été fréquemment dénoncé. Il a souvent été associé à la décadence de la théologie scolastique qui se serait éloignée de ses sources bibliques et aurait privilégié une technicité dialectique, finissant par tourner à vide. Le succès du nominalisme a été également invoqué comme cause à cet état de fait. On suggère ici une nouvelle hypothèse explicative: le Moyen Âge tardif voit l’avènement d’une nouvelle conception de la (...) volonté, non plus liée organiquement au jugement de l’intellect pratique mais conçue comme une instance auto-déterminante autonome par rapport à l’intellect. Les affects, l’influence d’autres volontés deviennent alors des instances importantes de la décision par laquelle la volonté opte pour Dieu. (shrink)

The history of the African slave trade, despite its importance and role in world development, was not scientifically studied until 1930, and even since then few books and papers have been devoted to the subject. Beginning in the nineteenth century, however, this history has been the focus of sensational publications that underline and broadly interpret a smattering of highly emotional events. A conspiracy of silence cloaks the subject, as though shame still weighs upon the shoulders of Western society. In Africa, (...) the same silence seems to favor consigning all memory of the collaborators to oblivion. In the last twenty years, the situation has begun to change. Several international conferences have brought together white and black historians. The Anneaux de la mémoire (Chains of Memory) exposition in Nantes enjoyed considerable success, and in 1994 UNESCO launched a decade-long cultural program called La Route de l'esclave (The Path of Slavery). (shrink)

We seem to be abandoning the codes that told previous generations who they should love. But now that many of us are free to choose whoever we want, nothing is less certain. The proliferation of divorces and separations reveal a dynamic we would rather not see: others sometimes reject us as passionately as we are attracted to them. Our desire makes us sick. The throes of rivalry are at the heart of our attraction to one another. This is the central (...) thesis of Jean-Michel Oughourlian's _The Genesis of Desire_, where the war of the sexes is finally given a scientific explanation. The discovery of mirror neurons corroborates his ideas, clarifying the phenomena of empathy and the mechanisms of violent reciprocity. How can a couple be saved when they have declared war on one another? By helping them realize that desire originates not in the self but in the other. There are strategies that can help, which Dr. Oughourlian has prescribed successfully to his patients. This work, alternating between case studies and more theoretical statements, convincingly defends the possibility that breakups need not be permanent. (shrink)