Signs and States, programme financé par l'ERG (European Research Council), a pour but d'explorer la sémiologie de l'Etat du XIIIe siècle au milieu du XVIIe siècle. Textes, performances, images, liturgies, sons et musiques, architectures, structures spatiales, tout ce qui contribue à la communication des sociétés politiques, tout ce qu'exprime l'idéel des individus et leur imaginaire, est ici passé au crible dans trois séries de rencontres dont les actes ont été rassemblés dans une collection, Le pouvoir symbolique en Occident (1300-1640). Ces (...) volumes, adoptant une perspective pluridisciplinaire et comparative dans une visée de long terme, combinent études de cas, analyses conceptuelles et réflexions plus théoriques. Et les réponses à ce questionnaire, issu d'une réflexion sur une histoire culturelle poursuivie sur plus de cinq siècles, remettent en cause une histoire de l'Occident latin où l'on opposerait Eglise et Etat : la mutation culturelle engendrée par la réforme grégorienne qui, tout en assurant d'abord le triomphe de la papauté, a donné à l'Etat moderne les moyens d'assurer sa propre légitimité en créant les conditions d'une révolution du système de communication. Elle engendre un partage du pouvoir symbolique et des processus de légitimation avec l'Etat : la capacité de ce dernier à se légitimer par le consentement de la société politique en dehors de la contingence religieuse est une spécificité de l'Occident latin, clé de l'essor des Etats modernes européens. (shrink)

A l’heure où des travaux importants tendent à renouveler sensiblement un certain nombre de disciplines, au nombre desquelles la sémantique lexicale et la lexicologie diachronique, il apparaît intéressant de faire le point au plan conceptuel sur une autre discipline connexe, la dialectologie, puisque celle-ci est au centre de ce numéro de Corpus. La dialectologie a pour objet majeur, à notre sens, l’étude comparative de langues qui se présentent sous forme d’entités disséminées – convenons de les appeler langues dialectales – dans (...) l’espace géographique et/ou temporel. La démarche a pour ambition, ce faisant, de démontrer qu’elles sont, les unes avec les autres, dans un rapport de parenté génétique, ou plus précisément d’établir le degré de celle-ci lorsque la parenté est un fait déjà avéré. La modélisation de ces langues dialectales sous forme de corrélations de traits permet alors d’aboutir à la reconstruction de l’ensemble dialectal considéré : hypothèse d’un protosystème et de faisceaux de règles d’évolution dont l’application combinée rend compte des observables. Mais ce schéma, valide pour des reconstructions phonologiques et morphologiques, doit être réaménagé si l’on veut envisager des reconstructions lexicales. Cet article constitue une discussion sur l’apport novateur de la dialectologie à ce problème. (shrink)

A formalism is introduced to represent the connective organization of an evolving neuronal network and the effects of environment on this organization by stabilization or degeneration of labile synapses associated with functioning. Learning, or the acquisition of an associative property, is related to a characteristic variability of the connective organization: the interaction of the environment with the genetic program is printed as a particular pattern of such organization through neuronal functioning. An application of the theory to the development of the (...) neuromuscular junction is proposed and the basic selective aspect of learning emphasized. (shrink)

Philippe Charru | Résumé : Christoph Theobald travaille depuis de longues années en tant que théologien sur l’oeuvre de Jean-Sébastien Bach, en collaboration avec un musicien. On tente de faire entendre ici comment sa « manière de faire de la théologie », soucieuse de respecter l’autonomie des arts, le rend attentif à la réalité sensible des oeuvres musicales et à une conception génétique de leur forme où se profile « l’opération même du style », selon le mot de (...) Merleau-Ponty. On montre comment l’émergence de cette notion du style dans le champ esthétique, l’a conduit à « penser le mystère chrétien comme “style en relation avec d’autres styles” impliquant un rapport absolument spécifique au beau ». |: Christoph Theobald has spent many years studying the oeuvre of Johann Sebastian Bach from the perspective of a theologian, in collaboration with a musician. This article attempts to demonstrate how his “way of doing theology,” remaining ever respectful of the autonomy of the arts, makes him attentive to the sensible reality of musical works and to a genetic conception of their form from which it is possible to discern their “operation of style” as this idea is outlined by Merleau-Ponty. The author shows how the emergence of the notion of style in the field of aesthetics led him to “conceive the Christian mystery as ‘a style in relation with other styles’ that engenders a relation to beauty altogether specific and unique.”. (shrink)

This paper investigates a particular philosophical puzzle via an examination of its status in the writings of Wittgenstein. The puzzle concerns negation and can take on three interrelated guises. The first puzzle is how not-p can so much as negate p at all – for if p is not the case, then nothing corresponds to p. The second puzzle is how not-p can so much as negate p at all when not-p rejects p not as false but as unintelligible – (...) for if p is unintelligible, then p is nothing but scratches and sounds and does not seem apt for negation. And the third puzzle is how “not” could be anything but hopelessly equivocal if it sometimes (per the first puzzle) requires, and sometimes (per the second puzzle) precludes the intelligibility of p. The paper investigates these three puzzles, their respective structures, and their relations to each other. The second puzzle is expounded as the centre of gravity, and in countering two objections to the threefold puzzle, a special predicament is expounded with regard to the second puzzle’s concern with unipolar propositions – propositions that do not admit of an intelligible negation. The text concludes by indicating the first steps that could potentially lead us out of the threefold puzzle. (shrink)

Honneth's fundamental claim that the normativity of social orders can be found nowhere but in the very experience of those who suffer injustice leads, I argue, to a radical theory and critique of society, with the potential to provide an innovative theory of social movements and a valid alternative to political liberalism.

The genesis of Axel Honneth's ethics of recognition shows that it represents the attempt to critically rejuvenate historical materialism through an emphasis on the normative dimensions and the anthropological preconditions of social interaction. By making explicit this project to redefine a theory of praxis, the exact theoretical stance and the full practical potential of Honneth's social theory can be stressed. However, by contrast to its initial formulation, the mature theory of recognition appears to have interpreted praxis in a narrow interpersonalist (...) sense. This is especially evident for the spheres of socialisation and labour. The last part of the article argues that the initial definition of the project could have been taken in a more materialist direction. This would define the second marxist horizon of the ethics of recognition, one of fruitful future developments. (shrink)

In this essay, I take up James Conant and Cora Diamond’s suggestion that “to take the difference between saying and showing deeply enough is not to give up on showing but to give up on picturing it as a ‘what’ ”. I try to establish that the Tractatus’s talk of “showing” is more coherent than is usually appreciated, that it is indeed a key to the internal unity of the book, and that it positively helps us to work our way (...) into the practice of philosophy, which its author understood as a practice of logical clarification. Thus, it is not a stretch of latent nonsense whose sole function is to conjure up an illusion of sense for the sake of displaying its disintegration. While Wittgenstein’s concept of showing is not meant to “make up for” the impossibility of saying certain things, neither does it stand in need of being “redeemed.” Whether or not it is to prove ultimately coherent, the Tractatus’s talk of “showing,” I shall argue, is certainly not to be “thrown away” in the name of the Tractarian conception of logic, for the simple reason that it essentially belongs with it. (shrink)

This paper analyses the model of interaction at the heart of Axel Honneth's social philosophy. It argues that interaction in his mature ethics of recognition has been reduced to intercourse between human persons and that the role of nature is now missing from it. The ethics of recognition takes into account neither the material dimensions of individual and social action, nor the normative meaning of non-human persons and natural environments. The loss of nature in the mature ethics of recognition is (...) made visible through a comparison with Honneth's initial formulation of his project. As an anthropology of intersubjectivity combining the teaching of the German philosophical anthropologists and G.H. Mead, his first model sought to ground social theory in the natural preconditions of human action. The last part of the article argues that a return to Mead's theory of practical intersubjectivity informed by Merleau-Ponty's germane theory of intercorporeity provides essential conceptual tools to enable the integration of the natural and the material within the theory of recognition. (shrink)

The book will be an indispensable resource for anyone interested in contemporary philosophy and the social sciences.

As social and ecological transition and climate change raise issues that go far beyond individual responses, how can these challenges be balanced with ethical and political responses? This article intends to show that the strength of virtue ethics lies in the fact that it translates these abstract issues into concrete biographical events that shape lifestyles. The search for the good life in these matters then finds in temperance, humility and hospitality three virtues, private and social, to operate this translation. Humility (...) makes explicit the deep interdependencies between the living, while temperance calls for practices that are attentive to these relationships, in the knowledge that our ways of life here have far-reaching consequences on the other side of the globe. This in turn invites us to restore hospitality to its cosmopolitical dimension. (shrink)

In recent years, theorists have contended that we should move to a mode of social organisation where work and the values attached to it are no longer central, a ‘post-work society’. For these theorists, the modern ideology of work is intrinsically unjust, even irrational and no longer suited to the challenges of our time. The article presents an alternative response to the problems of work and employment. Rather than moving to a ‘post-work’ society, the article argues that we should transform (...) the world of work, precisely by keeping in view why working is important to individuals and the community. In fact, it is not realistic to believe that human societies could ever do without work. Because human societies are by necessity work societies, and work, if organised correctly, entails many goods, we cannot really, and we should not, wish work away. (shrink)

Jean-Philippe Perreault | : Au point de départ de cette réflexion sur l’innovation religieuse, deux considérations : d’une part, il existe nécessairement de la nouveauté et de la créativité religieuses dans la mesure où les religions évoluent, s’adaptent et demeurent vivantes ; d’autre part, la jeunesse est elle-même pensée et construite comme source de nouveauté et de progrès. L’innovation religieuse se trouve conséquemment au centre du thème de recherche « jeunes et religions ». Sous forme de « notes (...) de recherche », l’intention ici est d’identifier quelques repères permettant une problématisation de la question de l’innovation religieuse dans l’étude du rapport des jeunes aux religions. Pour ce faire, nous interrogerons les conditions d’une telle innovation, tant sur le plan empirique qu’épistémologique : de quelle innovation est-il question, qui innove et innove en regard de quoi? Quelle épreuve épistémologique devrions-nous faire subir aux principaux concepts pour nous assurer de leur opérationnalité, de leur fécondité et de leur scientificité pour nos travaux? | : At the starting point of this reflection on religious innovation, there are two considerations : on the one hand, there is necessarily novelty and religious creativity insofar as religions evolve, adapt and remain alive ; on the other hand, youth is itself thought and constructed as a source of novelty and progress. Therefore, religious innovation is at the center of the research theme “youth and religions”. In the form of “research notes”, the intention here is to identify a few benchmarks that allow a problematization of religious innovation question in the study of relationship between young people and religions. To do so, we will question the conditions for such an innovation, both empirically and epistemologically : what innovation is in question, who innovates and innovates compared to what? What epistemological test should the main concepts undergo to ensure their operationality, their fertility and their scientificity for our work? (shrink)

Jean-Philippe Pierron | : Dans leur réflexion sur le raisonnement moral, critique d’une approche rationaliste stricte, les théories du care et les philosophies travaillant à une compréhension enrichie de la raison pratique se sont attachées à mettre en valeur l’importance éthique qu’il y a à envisager la perspective de l’autre. Elles se sont concentrées à cette fin sur le travail de l’imagination. On montre ici que l’éthique du care de Gilligan, l’éthique de la narration de Nussbaum et l’éthique (...) de la sollicitude ricoeurienne, quoique différentes, se renforcent mutuellement à partir d’une compréhension renouvelée du rôle de l’imagination dans la morale. Si l’enquête psychologique de Gilligan, la philosophie de la littérature chez Nussbaum et l’herméneutique du texte chez Ricoeur diffèrent, ces trois auteur.es ont en commun de ne pas se satisfaire des méfaits d’une rationalité instrumentale qui bride la créativité pratique des actrices morales et acteurs moraux. Il appartiendrait à l’imagination éthique de prendre la mesure de la complexité des situations morales et d’en suivre les variations subtiles, afin de prendre soin de formes de vies rendues invisibles ou d’existences vulnérables. | : Critical of a strictly rationalist approach, theories of care and philosophies working toward a deeper understanding of practical reason have valorized the ethical importance of envisioning the perspective of the other in their reflection on moral reasoning. To this end, they have focussed on the task of the imagination. Here it is shown that, however different, Gilligan’s ethics of care, Nussbaum’s narrative ethics, and Ricoeur’s ethics of solicitude mutually reinforce each other through a renewed comprehension of the role of the imagination in the philosophy of action. Although Gilligan’s psychological investigation, Nussbaum’s philosophy of literature, and Ricoeur’s textual hermeneutics differ, these three authors have something in common: a discontent with the misdeeds of an instrumental rationality that shackles the practical creativity of moral actors. It is up to the ethical imagination to size up the complexity of moral situations and to appreciate their subtle variations, in order to take care of forms of life made invisible and vulnerable existences. (shrink)

This paper attempts to show that an expansive normative vision can be drawn from Hegel's texts, one whose scope significantly exceeds the anthropocentric model presented in the ‘objective spirit’ parts of his system. This expansion of normativity is linked to an expansive vision of relationality underpinning Hegel's model of ‘concrete freedom’. In order to put into sharper relief the links between expansive relationality and normativity, the late thinking of Maurice Merleau-Ponty is mobilized as a heuristic contrasting point. In the ‘subjective (...) spirit’ sections of theEncyclopaediaare found insights that anticipate key features of Merleau-Ponty's notion of ‘flesh’. Locating these insights allows us to detect the underlying thread this paper seeks to mine. Hegel's own ‘theory of flesh’ culminates in the notion of ‘constitutive attachments’, the idea that the content of subjectivity is made up of all the bonds linking the human subject to her surrounding worlds and objects. Since freedom for Hegel is ‘being with’, and since normative demands arise from the different ways in which freedom is concretely realized, it would seem that Hegel's relational conception of subjectivity should lead to an equally expansive conception of normativity. Against the objection that Hegel denied any normative status to non-human beings, the paper points to passages in his work, notably his account of aesthetic judgement and natural beauty, which appear to suggest the opposite. (shrink)

Although relatively unknown a decade ago, the work of Jacques Ranciere is fast becoming a central reference in the humanities and social sciences. His thinking brings a fresh, innovative approach to many fields, notably the study of work, education, politics, literature, film, art, as well as philosophy. This is the first, full-length introduction to Ranciere's work and covers the full range of his contribution to contemporary thought, presenting in clear, succinct chapters the key concepts Ranciere has developed in his writings (...) over the last forty years. Students new to Ranciere will find this work accessible and comprehensive, an ideal introduction to this major thinker. For readers already familiar with Ranciere, the in-depth analysis of each key concept, written by leading scholars, should provide an ideal reference. (shrink)

This article seeks to re-evaluate the importance of the political in the thinking of Maurice Merleau-Ponty. The article first shows that Sartre’s description of Merleau-Ponty’s intellectual trajectory as one of increasing political apathy from the 1950s onwards is inaccurate. The article then demonstrates that throughout the post-war period, including in his project for a new ontology, Merleau-Ponty believed that a revised version of Marxism would provide the methodological framework within which philosophical work could address the political challenges of the present. (...) This revised Marxism was to be a direct alternative to the reifying uses of Marx’s thinking. It would rely upon the latter’s self-reflexive historicism, which meant its very failures showed how philosophy might transform itself in connection with its own time. Cet article tente souligner la place du politique dans la pensée de Maurice Merleau-Ponty. On contestera d’abord la description faite par Sartre de sa trajectoire intellectuelle, selon laquelle il aurait fait preuve d’une apathie croissante, à partir des années cinquante, vis-à-vis des questions politiques. On montrera ensuite que durant toute la période d’après-guerre, jusque dans les recherches ontologiques ultimes, Merleau-Ponty a pensé qu’un usage renouvelé du marxisme permettrait au travail philosophique de répondre aux défis politiques du présent. Une telle révision du marxisme représentait une alternative directe aux usages réifiant de la pensée de Marx. Cette révision serait rendue possible par la réflexivité historiciste de cette pensée, qui fait que, dans ses erreurs mêmes, celle-ci révèle la capacité de la philosophie à se transformer au contact de son temps. (shrink)

In this paper, we propose a framework capable of dealing with anaphora and ellipsis which is both general and algorithmic. This generality is ensured by the compination of two general ideas. First, we use a dynamic semantics which reperent effects using a monad structure. Second we treat scopes flexibly, extending them as needed. We additionally implement this framework as an algorithm which translates abstract syntax to logical formulas. We argue that this framework can provide a unified account of a large (...) number of anaphoric phenomena. Specifically, we show its effectiveness in dealing with pronominal and VP-anaphora, strict and lazy pronouns, lazy identity, bound variable anaphora, e-type pronouns, and cataphora. This means that in particular we can handle complex cases like Bach–Peters sentences, which require an account dealing simultaneously with several phenomena. We use Haskell as a meta-language to present the theory, which also consitutes an implementation of all the phenomena discussed in the paper. To demonstrate coverage, we propose a test suite that can be used to evaluate computational approaches to anaphora. (shrink)

Our aim is to analyze the position of the leader in relation to the ethical dimension of truth-telling within the organization under his/her control. Based on Michel Foucault’s study of truth-telling, we demonstrate that the role of the leader toward the corporation and the imperative of organizational performance place the leader in an ambiguous position: he/she is obliged to take the lead in “telling the truth” internally and externally, but also to bear the consequences of this “truth-telling” for the organization (...) and for himself/herself. In this process of construction and implementing the truth, the leader is organizer and figurehead of the corporation’s truth-telling practices: determining the frontiers between truth that can be said and that which should remain hidden, both inside and outside the corporation; establishing a dialogue based on truth ; guaranteeing that the rules of truth-telling are respected; and offering a truth which is compatible with the firm’s economic and ethical interest. Invested with the authority—the office—of managing truth within the corporation, the leader can be considered to be the “Chief Truth Officer.” From this perspective, we demonstrate that this role requires specific skills, like courage and practical wisdom. (shrink)

This article aims to present a new perspective on contemporary debates about the transformations of work and employment, and their impacts on individuals and communities, by focusing on the writings of Christophe Dejours. Basically, the article attempts to show that Dejours' writings make a significant contribution to contemporary social theory. This might seem like an odd claim to make, since Dejours' main training was in psychoanalysis and his main activity is the clinical, psychiatric study of pathologies linked to work. However, (...) in the course of his career, Dejours has greatly extended this initial clinical interest, and by integrating insights from philosophy and other social sciences, has developed a highly sophisticated and consistent theoretical model of work. Starting from a narrow psychopathological focus, Dejours has gradually developed a full-blown theoretical defence of the centrality of work. The article outlines the main features of Dejours' metapsychological model, and the structuring role played by work in his theory of subjective identity. This allows us to outline the originality of his approach by comparison with some of the most significant current accounts of the impact of transformations of work and employment conditions upon individuals and societies, notably Honneth, Castel and Sennett. (shrink)

Berichte zur Wissenschaftsgeschichte, EarlyView.

This article discusses the meaning of the notion of virtuality in modern physics. To this end, it develops considerations on the introduction and establishment in nuclear physics of two independent concepts at the turn of the 1920s and 1930s: that of the virtual state, used in the context of neutron scattering studies, and that of the virtual transition, useful for the theoretical understanding of strong nuclear forces, which forms the basis of what are now called virtual particles. Their comparative analysis (...) highlights the theoretical nature of virtual entities and processes in modern physics. It also shows how the virtual has been associated with various purely physical attributes, leading to a form of polysemy of the term, from the beginning of the application of these concepts. (shrink)

A large body of literature looks at how firms develop and maintain their reputation. Little is known, however, about factors leading to a damaged corporate reputation. In this article, the authors compare two sets of predictors of reputational damage following a reported breach of norms: the characteristics of the breach and the characteristics of the actor reporting the breach. Theoretically, the authors argue that the latter is likely to prevail over the former. The authors test this proposition in the highly (...) normative context of corporate social responsibility (CSR). Building on a global data set of over 8,600 CSR-related norm breaches, directed against 451 firms on the Fortune ranking reputation over the 2006-2009 period, the authors find empirical support for the idea that reputation damage is not really driven by the severity and novelty of the allegation, but by the type of source reporting the issue as well as the credibility of this source. Hence, these results lend some support to a socially constructed view of reputational damage, in which being portrayed by prominent actors as deviating from the norm is more important than the actual deviation from the goal of the norm itself. (shrink)

The chapter begins by establishing the absence of organizations in the organization of philosophy as a specialist academic discipline. The second section highlights the reasons why this gap is detrimental to philosophical inquiries. The third section seeks to clarify how philosophy, as a type of theoretical inquiry, can contribute to the study of organizations. Three basic features are proposed as underpinning the philosophical method. Hegel’s social theory is then put forward as an exemplary model of what a philosophical account of (...) organizations might achieve. The fourth and final section shifts the perspective to focus on the life of individuals in organizations. Following a recent book combining post-Hegelian critical theory and Christophe Dejours’ psychodynamic approach, the paper highlights important aspects of individual and collective work that lead to a cooperative conception of management. (shrink)

This essay discusses four books recently published by Christophe Dejours with the aim of extracting their most significant social-theoretical and philosophical implications. The first two books are two contributions by Dejours in current debates and public policy initiatives in France through the application of his psychodynamic approach to work related issues (work and violence; work and suicide). Even though these texts are shaped by the specific contexts in which they were written, they also contain broader social-theoretical insights that are quite (...) significant. In the other two books, the two volumes of his sum Travail vivant, Dejours makes explicit the fundamental theoretical foundation upon which his psychodynamic approach is based. I will attempt to demonstrate that these books have significant implications for contemporary social theory and philosophy, notably as they establish the indissoluble continuity between the corporeal and cognitive capacities of the human subject, and the importance of this insight for moral and political reflection. (shrink)

This review seeks to present a comprehensive picture of recent discussions in the social sciences of the anticipated impact of AI on the world of work. Issues covered include: technological unemployment, algorithmic management, platform work and the politics of AI work. The review identifies the major disciplinary and methodological perspectives on AI’s impact on work, and the obstacles they face in making predictions. Two parameters influencing the development and deployment of AI in the economy are highlighted: the capitalist imperative and (...) nationalistic pressures. (shrink)

‘On the 26th of January 1950, we are going to enter into a life of contradictions. In politics we will have equality and in social and economic life we will have inequality’. B. R. Ambedkar’s famous last speech to the Constituent Assembly on 25 November 1949 still resonates within contemporary Indian constitutional law, and even more so his following interrogation: ‘how long shall we continue to live this life of contradictions?’ Prima facie societal, the contradiction is however also a temporal (...) one, Indian constitutional law being founded on both the British traditional idea of ‘continuum’ and the American inspired revolutionary principles of ‘pursuance’ of a novel legal and social order. Two recent Indian Supreme Court decisions pertaining to the de-criminalisation of same sex relations ( Navtej Singh Johar v. Union of India) and for the right of menstruating women to enter the Sabarimala Temple in Kerala ( Indian Young Lawyers Association v. Union of India) offer through their differing and sometimes dissenting opinions a glimpse at those temporal contradictions. Through an analysis of both decisions and in particular that of Chandrachud J. and Malhotra J.’s judgements, this article seeks to highlight two radically differing conceptions of temporality applied to constitutional issues, which can themselves be linked back to the transposition of the legal positivist discourse in India within the colonial era: on the one hand, an attempt to continue Common law’s empirical-based tradition and on the other hand, an (apparently) a-historical perception of Law drawn from neo-Roman civilian legal discourse and later normative positivism. If both branches of legal reasoning aim at protecting minorities’ rights, the value they inscribe to History within the realm of Law cannot be further apart. (shrink)

Axel Honneth, célèbre théoricien allemand de la reconnaissance qui s’inscrit dans la filiation de l’École de Francfort et notamment de Jürgen Habermas, et Jacques Rancière, éminent penseur français de la mésentente qui a rompu avec la tradition althussérienne, sont deux figures centrales du paysage intellectuel contemporain. Leurs pensées se situent dans deux traditions distinctes, mais elles ont toutes deux à voir avec le marxisme pris au sens large, qu’elles considèrent sous un angle critique. Les deux penseurs portent intérêt à des (...) domaines spécifiques au sein de la philosophie et hors d’elle. S’ils partagent tous deux un souci du domaine politique, Axel Honneth se meut dans la philosophie sociale, la philosophie morale et la philosophie du droit ; il fait un usage important et réfléchi des sciences sociales. Jacques Rancière se tourne, pour sa part, vers l’histoire, l’esthétique et la littérature. Mais une confrontation entre leurs deux pensées paraît s’imposer, tant leurs modèles sont influents dans le champ des sciences sociales, de la théorie politique et de la philosophie critique aujourd’hui. Il s’agit de savoir si les paradigmes qu’ils mettent en avant pour critiquer la société, pour rendre raison de son évolution et des transformations qui doivent la rendre plus juste ou plus libre, le paradigme de la reconnaissance et celui de la mésentente, sont concurrents, s’ils sont exclusifs l’un de l’autre, ou s’ils sont compatibles. (shrink)

La présente contribution analyse les deux risques auxquels sont confrontés l’administration pénitentiaire et son personnel, les surveillants notamment, dans leur lutte contre la radicalisation : le risque de la protection insuffisante de la société face à des conversions non repérées et susceptibles d’aboutir à des actes violents de type terroriste, d’une part, et, d’autre part, le risque du signalement systématique pouvant conduire au renforcement du sentiment de discrimination chez certains détenus et, paradoxalement, constituer un terrain favorable au développement de la (...) radicalisation violente. Pour dépasser ces deux risques, il est proposé, à partir de données de terrain, une application équilibrée du principe de précaution qui devrait reposer sur une meilleure formation des personnels par la pratique, entre autres, de l’interprétation croisée. (shrink)

Throughout his philosophical career, Hilary Putnam was preoccupied with the question of what survives of the traditional notion of a priori truth in light of the recurring historical phenomenon, made prominent by the scientific revolutions of the early decades of the twentieth century, through which “something that was literally inconceivable has turned out to be true”. Impugning the analytic-synthetic dichotomy, Putnam’s redefinition of “conceptual truth” in terms of “quasi-necessity relative to a conceptual scheme” is meant to accommodate the possibility of (...) transitions of just this sort. In this essay, I trace the origins and development of Putnam’s account of “quasi-necessity.” I try to defend it against some objections naturally arising in connection with the interplay of modality and negation. My main contention is that the main tenets of Putnam’s semantic externalism inform his reconception of conceptual truth, and that they must be recognized to hold of such basic logical notions as those of judgment and negation. (shrink)

In this paper, I consider succinctly the main Marxist objections to Honneth’s model of critical social theory, and Honneth’s key objections to Marx-inspired models. I then seek to outline a rapprochement between the two positions, by showing how Honneth’s normative concept of recognition is not antithetical to functionalist arguments, but in fact contains a social-theoretical dimension, the idea that social reproduction and social evolution revolve around struggles around the interpretation of core societal norms. By highlighting the social theoretical side of (...) recognition, one can outline a model of critical social theory that in fact corresponds to the descriptive and normative features outlined by Marx himself. However, the price of this rapprochement for Honnethian critical theory is a greater emphasis on the division of labour as the central mechanism of social reproduction. (shrink)