In DR Congo, there is a proliferation of fictions and spoken word texts that addresses aspects of the on-going conflict. Fiction in Congo does not concern itself with the rules of literary orthodoxy (verisimilitude, linguistic correctness, references), nor does it rely on the existence of a literary and editorial system that is structured and operating to guarantee a predetermined readership. Its main objective is to express emotions in an aesthetic way that touches the hearts of readers and spectators. However, the (...) primary motivation for these proliferating literary initiatives is to resonate in the social space of the place from which they originate. In this respect, the productions examined here are ordinary aesthetic creations distilled through the alembic of everyday existence. Beginning with the observation of a profusion of love stories in the literature produced in the Congo during the last quarter-century, I demonstrate how the particular orientation of these contemporary love fictions responds to societal objectives regarding social cohesion and crisis management, particularly the call for resilience. I then analyse how the issues involved in this injunction are related to care, which is presented as the only possible, acceptable, and even desirable path in this context of violence. (shrink)

Se revendiquer d’un art « engagé » est devenu, dans le paysage artistique mondialisé, une posture si communément empruntée qu’elle semble presque s’être vidée de son sens. Les artistes revendiquant cette étiquette se mobilisent de manière explicite et visible en faveur d’une cause, entendant ainsi participer à lutter contre l’injustice sociale. On examine ici la manière dont se construit aujourd’hui dans le Sud global l’ ethos de l’artiste engagé, entre engagement sociopolitique et quête de la singularité, la subtile conjonction des (...) deux pouvant donner lieu à des formes d’entrepreneuriat de soi ou bien à des conflits de loyauté entre systèmes de valeurs antagonistes. (shrink)

L'Abrégé de l'Almagested'Averroès, conservé uniquement en traduction hébraïque, reste inédit et peu étudié. Cet article a pour but de le faire connaître. Après avoir retracé l'histoire de l'Abrégé: date de rédaction, traduction, transmission de cette traduction, diffusion et audience, nous procédons à une première étude du texte: aperçu commenté du contenu, identification des sources et examen de leur exploitation critique par Averroès. Nous donnons également une traduction d'extraits significatifs du Prologue de l'Abrégé, avec une brève analyse. Avec l'Abrégé, nous disposons (...) d'un témoignage direct et relativement précoce, dû à l'un des plus importants artisans du mouvement de contestation et de réforme de l'astronomie ptoléméenne, animé au XIIe siécle par des penseurs andalous, philosophes aristotéliciens pour la plupart. (shrink)

Le présent article vise à présenter la pratique clinique de ses auteures auprès des parents dont le premier enfant a été placé et qui attendent un second enfant. Des enjeux importants se jouent autour de cette nouvelle grossesse pour les familles ainsi que pour les professionnels qui les entourent. Dans ce contexte, le service de soins en périnatalité de l’hôpital du Vésinet peut être sollicité pour accompagner le lien parents-enfant de façon précoce et offrir un cadre suffisamment étayant au moment (...) de l’arrivée du bébé. En effet, il reçoit des femmes enceintes et des mères en hospitalisation conjointe avec leur(s) bébé(s). L’ouverture de l’hôpital de jour depuis 2019 permet désormais d’accompagner également les pères de façon officielle dans l’instauration du lien avec leur enfant et de leur offrir une réelle place. Le projet est d’accueillir la famille dans la rencontre avec cet enfant, si possible dès le prénatal. Comment travailler avec les parents alors même que la blessure narcissique en lien avec le premier placement est souvent au premier plan? (shrink)

Este trabajo tiene como objetivo fundamentar la necesidad de la promoción y educación para la salud en la prevención de las infecciones respiratorias agudas. Se realizó una revisión bibliográfica de los últimos diez años que incluyó 53 artículos publicados en bases de datos biomédicas. Se concluye que las acciones educativas propuestas para la promoción y prevención las infecciones respiratorias agudas permitirán una labor educativa, para intervenir en la población con el fin de formar o modificar el estilo de vida y (...) prevenir la aparición de estas enfermedades, basado en la educación, a la vez que se le transfiere al individuo la responsabilidad de su propia salud. The objective of this work was to establish the need for health promotion and education in the prevention of acute respiratory infections. A literature review of the last ten years was made, which included 53 articles published in biomedical databases. It is concluded that the educational actions proposed for the promotion and prevention of acute respiratory infections will allow an educational task, to intervene in the population in order to form or modify the lifestyle and prevent the appearance of these diseases, based on education, transferring responsibility for their own health to the individual. (shrink)

It was a dark and stormy night, in the otherwise unnoteworthy year 711 E.C. , and the great-aunt sat crouched at her typewriter, holding his hands out to it from time to time as if for warmth and swinging on a swing. He was a handsome boy of about eighteen, one of those men who suddenly excite your desire when you meet them in the street, and who leave you with a vague feeling of uneasiness and excited senses. On the (...) plate beside the typewriter lay a slice of tomato. It was a flawless slice. It was a perfect slice of a perfect tomato. It is perfectly boring. I hold out my hands to the typewriter again, while swinging and showing my delicate limbs, and observe that the rows of keys are marked with all the letters of the English alphabet, and all the letters of the French alphabet minus accent marks, and all the letters of the Polish alphabet except the dark L. By striking these keys with the ends of my fingers or, conceivably, a small blunt object, the aging woman can create a flaw in the tomato. She did so at once. It was then a seriously, indeed a disgustingly flawed tomato, but it continued to be perfectly boring until eaten. She expired instantly in awful agony, of snakebite, flinging the window wide to get air. It is a dark and stormy night and the rain falling in in the typewriter keys writes a story in German about a great-aunt who went to a symposium on narrative and got eaten in the forest by a metabear. She writes the story while reading it with close attention, not sure what to expect, but collaborating hard, as if that was anything new; and this is the story I wrote . . . Ursula K. Le Guin, distinguished novelist, poet, and essayist, is the author of The Left Hand of Darkness, Malafrena, and The Dispossessed, for which she won both the Hugo and the Nebula Award. Her novel The Lathe of Heaven was made into a film by the Public Broadcasting System. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Carmen MirandaJessica LesCarmen Miranda, she called herself today. She suffered from decades of schizoaffective disorder and now more recently, end–stage renal disease from uncontrolled diabetes. I first met Carmen two weeks prior when she had been brought to the hospital on a 72 hour psychiatric hold for self–harm. She failed to go to dialysis for a week, an act that would kill her if allowed to continue. Now she (...) was here again, for the same reason.Everyone of competent mind has the right to refuse medical treatment. Unfortunately, Carmen’s mind was not currently grounded in reality. So against her will, our family medicine team admitted her to the hospital and arranged for dialysis early the next morning. None of us liked doing this. Fortunately, when the time came for the dialysis tech to insert the dialysis catheter into her shunt, Carmen agreed peacefully. After her dialysis, we had no right to keep her in the hospital because her life was no longer in danger, at least until the next week. We discharged her to home. However the question remained, what about next time?To navigate this ethical gray zone, we called an ethics committee meeting. An ethicist, nurses, hospital social workers, the inpatient family medicine resident team, and most importantly, two people who knew her very well—her caseworker and long–term psychiatrist—discussed her case for an [End Page 103] hour. Our medicine team learned that in her last period of clarity two months prior, Carmen made contradictory statements regarding her wishes. Carmen told her caseworker she was tired of dialysis and being sick and stated it was time to let herself go. During the same lucid week she told her psychiatrist that she was grateful she had been forced to complete dialysis against her wishes after a run of non–adherence while suffering psychosis a couple of months prior. Now months later she was in a downward spiral, exacerbated by the deterioration of her mentally ill husband. If she missed a dialysis treatment here and there, it was okay, but when she went on a run missing several treatments, it was slow suicide.The ethics meeting concluded that Carmen needed to complete an advanced directive and select a power of attorney other than her gravely incompetent husband as soon as she was deemed competent. If she did not become lucid again, her psychiatric team should apply for conservatorship, a legally appointed person who serves as guardian for a gravely disabled mentally ill person. However, conservatorship would take months. In the interim, the ethics committee ruled that our medicine team would continue to provide lifesaving treatment for her, against her wishes if necessary.The ethics meeting adjourned but our medicine team remained in a gray area. To what length should we go to treat her? If she continued to refuse dialysis would we hold her in the hospital until she became sufficiently docile by inevitable uremia that we could peacefully dialyze her? Possibly. Would we go so far as to put her under anesthesia to complete her dialysis? Personally, I hoped not.Just three days after the ethics committee meeting, her caseworker found Carmen yelling nonsensical phrases through the front door of her home while her husband held the door shut with his beer belly and good shoulder. After gaining entry later in the day, Carmen’s caseworker found their mutual medication collection strewn in the bathtub and no food in the house. He placed Carmen on a psychiatric hold and transported her to the hospital. The emergency department paged me when Carmen arrived. I braced myself for the possibilities that lay ahead. When I reached Carmen, she was sitting in a room reserved for psychiatric patients and under watch by a friendly police officer accustomed to these situations.“Hi, Carmen,” I said, one step into her room. She sat on the edge of the gurney, wrapped in three blankets.“Cold,” she said.The police officer spoke from behind my shoulder, “She has been requesting cup after cup of ice water, she won’t take anything else.”“Let’s get you more comfortable.” I returned with a warm blanket and draped it over her... (shrink)

Contemporary historiography holds that it was the practices and technologies underpinning both the Great Voyages and the 'New Science', as opposed to traditional book learning, which led to the major epistemic breakthroughs of early modernity. This study, however, returns to the importance of book-learning by exploring how cosmological and cosmographical 'novelties' were explained and presented in Renaissance texts, and discloses the ways in which the reports presented by sailors, astronomers, and scientists became not only credible but also deeply disturbing for (...) scholars, preachers, and educated laymen in sixteenth- and seventeenth-century France. It is argued here that dialectic--the art of argumentation and reasoning--played a crucial role in articulating and popularizing new learning about the cosmos by providing the argumentative toolkit needed to define, discard, and authorize novelties. The debates that shaped them were not confined to learned circles; rather, they reached a wider audience via early modern vernacular genres such as the essay. Focusing both on major figures such as Montaigne or Descartes, as well as on now-forgotten popularizers such as Belleforest and Binet, this book describes the deployment of dialectic as a means of articulating and disseminating, but also of containing, the disturbance generated by cosmological and cosmographical novelties in Renaissance France, whether for the lay reader in Court or Parliament, for the parishioner at Church, or for the student in the classroom. (shrink)

This paper aims to contribute to the growing discussion about leadership in the contemporary Church of England with a particular interest in the complex interaction between social context and leadership practices. Implicit leadership theory is used to explore mutual expectations around distributed models of lay and ordained leadership as well as ‘ordinary’ members’ of congregation. Applying a qualitative research method, we conducted 32 semi-structured interviews in 6 Church of England parishes. Through the systematic analysis of relevant contextual factors at multiple (...) levels, we identify limited congruence between ideal leadership attributes and actual behavior. We contribute to the ILT literature by identifying ethical attributes, such as the ability to help others flourish, as particularly pertinent to the religious setting. We also identify the malleability of some leadership attributes. We further contribute to the literature on organizational studies in faith-based organizations by offering novel insights into the relationship between leadership, followership and contextual factors at local parish level which have significant practical implications for recruiting and training church leaders and followers. (shrink)

Since 2013, Vietnam has implemented a plan to reform the whole education sector. However, there is little understanding on the status of educational research in Vietnam, which may lay the foundation for such plan. Thus, this research aims to analyze the whole picture of educational research from Vietnam, as seen from the Clarivate Web of Science (WOS) database: 215 publications were recorded, ranging from 1991 to 2018. These 215 publications were further analyzed from five perspectives: 1) number of publications by (...) year; 2) research fields and levels of education; 3) top institutions with the highest number of publications; 4) international collaboration; and 5) quality. Some of the most notable results are: 1) the educational sciences in Vietnam have been still under-developed until recently; 2) among different research topics research among educational sciences, some (e.g., Vocational Education and Training or Early Childhood Education) seemed to be overlooked whereas others (e.g., Higher Education and Teaching and Learning) seemed to receive more attention from educational scholars; 3) all the most major education – specialized universities did not appear among the top five institutions with highest number of publications; 4) Australia, Thailand, the USA, New Zealand and China were the countries with the highest number of co-publications with Vietnamese researchers; and 5) The majority of publications belonged to low-ranked journals. Implications would be withdrawn for Vietnamese policymakers, education leaders, educational researchers and teachers in order to adjust their policies and/or action plans; thus, enhancing the performance and impacts of educational research in the future. (shrink)

This book functions as a practical guide to support teachers and higher education institutions in the construction of their courses and programmes in light of the Anthropocene. It is divided into two complementary parts. The first part lays the theoretical foundations of what is a transition pedagogy and provides a pedagogical framework. It offers practical tools and didactic levers to be used by teachers and institutions to build a truly transformative pedagogy for students, with reference to universities already experimenting such (...) alternative methods. The second part presents an analysis of the pedagogical tools and levers experienced in worldwide institutions, by teachers, as well as philosophers and experts of pedagogy. The authors of this book advocate for an embodied pedagogy which not only gives students access to content but also to ways of thinking and acting in all conscience. A pedagogy of the Anthropocene epoch therefore encourages the mobilization of reason, emotions and senses as well as systemic reflection in the questioning of our lifestyles and the development of transversal skills. Based on internationally recognized research and practical experiences of institutions and teachers all over the western world, this book gathers the knowledge and experience of professors and researchers, coming from a wide variety of disciplines and cultural context. Their reflections have led them to develop a “head-heart-body approach” and a “6 Gates questioning method” to remodel pedagogy. This book is of interest to those working in the education sector. (shrink)

Le problème du partage des bénéfices liés aux ressources naturelles ne peut faire l’économie de la question territoriale. Cette question est de plus en plus abordée sous l’angle des droits territoriaux sans toutefois reposer sur une théorie générale de la territorialité qui permettrait d’éviter l’écueil de l’ethnocentricité. Nous proposons donc une définition fonctionnaliste de la territorialité permettant de distinguer des territorialités matérielles et idéelles, des territoires formels et fonctionnels, et des conceptions verticale et horizontale du territoire. Ces distinctions nous permettent (...) de formuler une question fondamentale que la philosophie politique a trop peu abordée : comment gérer la concurrence des légitimités territoriales dans un même espace ?The problem of how to share the benefits generated from the extraction of natural resources is directly linked to territorial issues. These issues have been increasingly addressed from a perspective of territorial rights without, however, developing a theory of territoriality that would avoid the risk of ethnocentrism. I thus propose a functionalist definition of territoriality that would allow for a distinction between two types of territoriality , two kinds of territories , and two different conceptions of territory . These distinctions lay the groundwork for formulating a fundamental question that has been neglected by political philosophy — how should concurrent territorial legitimacies be managed ? — and provide us with the conceptual tools to tackle it. (shrink)

La cosiddetta “morte cerebrale totale”, o più correttamente “morte encefalica” (whole brain death), è un criterio fisiologico riferito alla cessazione irreversibile e permanente di tutte le funzioni dell’encefalo (emisferi e tronco encefalico), ed è correlato alla cessazione del funzionamento integrato dell’organismo. L’applicazione del criterio neurologico, e degli esami che lo accompagnano, è finalizzato ad una diagnosi clinica e strumentale per individuare una condizione causata da lesioni neurologiche diffuse e responsabili di coma, assenza di coscienza, di respirazione spontanea, di risposte agli (...) stimoli esterni, e di attività elettrica cerebrale in pazienti collegati alle macchine per la rianimazione. La diagnosi consente la dichiarazione legale di morte. L’assunto scientifico alla base dell’impiego del criterio neurologico è la teoria dell’integratore centrale, secondo la quale l’encefalo è responsabile del funzionamento integrato e coordinato dell’organismo. Questo contributo ricostruisce a grandi linee il dibattito bioetico italiano sui criteri per l’accertamento della morte, prestando attenzione anche ai recenti sviluppi della discussione sui mass media. (shrink)

English summary: The Medieval controversies that opposed the defenders of laicism to the papacy have been well-studied by historians of political thought. However, these discussions so far have neglected the question of the relationship between laicism and philosophy in the Middle Ages. To integrate this dimension into the history of philosophy, this volume closely examines the modes of instruction used by churchmen to teach lay persons and, inversely, the appropriation of philosophy by laicists. French description: Les querelles medievales qui opposerent (...) les defenseurs du pouvoir laique a la Papaute ont ete bien etudiees par les historiens de la pensee politique. Ces debats n'epuisent cependant pas la question du rapport entre laicite et philosophie au Moyen Age. A l'age scolastique, l'importance sociale et politique de l'Eglise implique aussi un monopole culturel. Pour integrer cette donnee a l'histoire de la philosophie, il vaut la peine d'examiner de plus pres l'instruction des laics par les clercs et, inversement, l'appropriation de la philosophie par les laics: les politiques culturelles et les productions des clercs a destination des laics, ainsi que les attentes, les receptions, les elaborations et les pretentions laiques a l'egard des savoirs philosophiques. Une telle enquete acquiert aussitot une dimension reflexive. Elle questionne la specificite de la philosophie comme discipline et comme contenu. En ses contenus, en ses fins et en ses formes, la philosophie varie en fonction de ses auteurs, de ses destinataires supposes et de ses lecteurs reels. (shrink)

An original form of poetical debate is elaborated in the 12th and 13th century in relation to court lyricism. Under the appellation of “jeux-partis” in “oil” tongue, they meet some success in the urban frame of the “puy d'Arras”. As they formulate a sophistry of love, they intersect a number of different formalisations such as the poetical, juridical and scholastic ones.What is at stake in the debate is expressed on the dilemmatic mode. The argumentation is worked out at large through (...) three basic enunciations: maxims, proverbs and images.The maxim, inscribed as it is in the lyrical discourse that it lays down as being axiomatical for love, has an ambivalent function: on one hand it is the enunciation one intends to dispute, on the other hand it is the form taken by the demonstration. As it combines with a syntax of demonstration it only brings out the illusion of dialectics incidentally revealing the reduddant tautology of “le jeu-parti”. Out of a number of 120 poems, there are no less than 80 proverbial expressions which articulate themselves on the context differently — although they do so in majority through assertive formulations — yet disrupting with its isotopy in so much as they illustrate and enunciate the rule at the same time. The process of examplarisation, in the form of imaged enunciations operate other alterations. If the proverb, descending from the empirical universe, universalizes the situation it refers to, the image alone proceeds inversely: from a general theme it gives an example of one or several anecdotical situations out of which the universalness of the rule emerges.Now, none of those enunciations proceeds from a demonstrative or even properly argumentative logic. They are enclosed in themselves. The interlocutors do not resume what has just been said, unless it be in a blunt form of refutation. The true formalisation is polemical. It consists in a discourse which handles irony, lightly touches insult and seeks after effect rather than reasoning. It builds up its own truth — contradictorily though — as a game played on an audience whose complicity is to be grasped and then requested — for truthfulness does lie right in the midst of the debate and asserts itself unendlessly, such as it is in “les disputes”, those contests between scholars. “Disputes” and “jeux-partis” promote a logic of controversy. They are “argumentations-spectacles”. The elaboration of truth lies elsewhere, in the “Summae” for example. Le “jeu-parti” is aporhetical. If ever there exists an answer to its questioning, it can be found in love poetry the form of which includes the “sic et non” of “la joy”, mirth and play on love. (shrink)

En 1965, Karl Rahner et Karl Lehmann publièrent une étude documentée et systématique sur les rapports entre kérygme et dogme, quintessence des travaux en cours dans ce domaine, au moment où s'achevait le concile Vatican II. Un premier principe consensuel allait se dégager de ces travaux. Son impact touchera directement la fonction régulatrice des langages de la foi, autrement dit du caractère principiel et originaire de cette fonction dévolue aux formules de confessions présentes dans l'écriture néotestamentaire. Il s'agissait en somme (...) de poser et de justifier les principes d'une interprétation dogmatique de l'Ecriture. L'une des questions cruciales alors débattues tournait autour de la signification d'un objet de foi saisissable en énoncés de vérité, objet qui ne pouvait consister en une simple sequela Christi, ou être ramené à une anthropologie existentiale. Une place pour le dogme semblait subsister. Ce processus va déboucher sur une interprétation " extensive " du dogme à laquelle V. Holzer consacre ici l'essentiel de ses analyses. In 1965, Karl Rahner and Karl Lehmann published a documented and systematic study of the relationship between kerygma and dogma, the quintessence of work being done in the field when the Second Vatican council was coming to an end. An initial consensual principle would come out of this work. It was to have a direct impact on the regulating function of the languages of faith, in other words the nature of this function as principle and origin allotted to the formulas of confessions present in New Testament writing. In short, it involved laying down and justifying the principles of a dogmatic interpretation of Scripture. One of the crucial questions debated at the time revolved around the meaning of an object of faith that can be grasped in true statements, an object that could not consist of a mere sequela Christi or be reduced to an existential anthropology. A place for dogma seemed to remain. This process was going to culminate in an "extensive" interpretation of dogma, to which V. Holzer devotes most of his analyses here. (shrink)

This text lays out the purpose of the current issue on shifting borders and identities. It places this question in the context of the formation of macro-regional blocs and the end of bipolarization. It moves towards showing the repercussions of this context for the functioning of border zones and the identities they have fashioned over the long period of modern history. The article aims to reveal the emergence of the dogmatism of the religion of capital beneath the new faces of (...) a multifaceted anthropological culturalism. As a result of an unprecedented media exposure on a worldwide scale, this seems to be turning into the new model for understanding the great world events, which are being taken over by a number of political actors without any real discernment. One of the chief features of our collection of articles is that they highlight the fact that the contributing authors, while belonging to different schools of thought, have all tried to stand apart from them or at least show they have limits. To conclude, in taking its inspiration from the work of Jacques Derrida, this article would like to provide some keys to reading and understanding. (shrink)

In this paper, I show where Adolf Reinach comes down on the question of conflicts of obligation. The aim is to look at whether Reinach’s phenomenological realism of obligation holds its own against positions developed by Bernard Williams concerning the nature and import of obligations, and their capacity or incapacity to impinge upon each other and other moral and non-moral concerns. It is shown that even if Reinach turns out to succumb to pitfalls Williams identifies, he nonetheless verges upon agreement (...) with Williams in more ways than one might expect. This result is significant because it shows that Reinach’s phenomenological realism, in contrast to certain forms of moral realism, lays the foundations for what can be considered a heterontology of obligation and ethical concerns, which is presupposed by the experience of (moral) conflict in the first place. (shrink)

This article advances the hypothesis that the Fichtean enterprise of grounding all possible experience in a fundamental principle has to fail in order to succeed one of its most important tasks: reformulating the very idea of subjectivity. In order to ground this hypothesis, the paper will be divided in four parts: (i) the first one will analyze the starting point of the work where Fichte lays the foundations of his philosophical project (Grundlage der gesamten Wissenschaftslehre) so as to show that (...) its first principle contains a fundamental ambiguity. We will then (ii) suggest that this very ambiguity reveals itself in the Anstoß, the conceptual tool through which Fichte intends to get rid of the Kantian notion of thing-in- itself. In a third moment (iii), we will explore the effects of this abandonment of the thing-in-itself on the relation between the finite and the infinite, what will bring us to the notion of failure. Finally (iv), we will propose to interpret this failure as a positive driving force of a permanent calling into question of the subject and its language. (shrink)

ABSTRACT: In this paper, I first lay out a definition of perfectionism drawing mainly upon the works of Cora Diamond and Stanley Cavell. Secondly, I introduce the notion of “expressive rationality” and show how it contributes to expanding the scope of pragmatism beyond its original boundaries. I then proceed to examine pragmatism and perfectionism as competing alternative accounts of moral experience, through a discussion of Coetzee’s novel The Lives of Animals. In so doing, I intend to show that pragmatism and (...) perfectionism constitute two necessary and irreducible approaches to moral experience, pointing towards two diverging and yet irreducibly joined spheres of moral life. RÉSUMÉ : Cet article commence par proposer une définition du perfectionnisme inspirée en grande partie des travaux de Cora Diamond et Stanley Cavell. J’introduis ensuite l’idée de «rationalité expressive» et je montre comment elle contribue à étendre la portée du pragmatisme au-delà de ses frontières originales. Je fais enfin l’examen du pragmatisme et du perfectionnisme comme offrant des explications concurrentes de l’expérience morale en m’appuyant sur une discussion du roman The Lives of Animals de Coetzee. J’entends ainsi montrer que perfectionnisme et pragmatisme, loin de proposer deux philosophies éthiques irréconciliables, expriment deux exigences en même temps distinctes et irréductibles de la pensée éthique. (shrink)

This article proposes a reading of the Kantian transcendental apperception that attempts both to reinforce the cognitive efficacy of its spontaneity and to determine the modus operandi of its unifying function . Thus, being irreducible to a pure logical form , the I think is meant to constitute the qualitative unity of all possible representational system, insofar as it performs an infinite process of semantic or narrative unification. From this standpoint, the I think denotes the key operation that produces meaning, (...) and thereby the very possibility of truth. It follows, from such a framework of a procedural and constructivist theory of truth, the absolute primacy of the establishment of a semantic community by and under the Self. This community lays the foundation of coherence or organic cohesion of contents, and coherence provides the ground where correspondence emerges, which, in the last analysis, expresses nothing but the ever unfinished agreement of donation and action, agreement of Self with Itself. (shrink)

Recent discussions on the relationship between science and society have led to a political imperative for disseminating knowledge to the lay public that transcends disciplines. I argue that one argument for knowledge dissemination in science, technology, engineering, and mathematics (STEM) disciplines would also apply to the humanities and social sciences (HSS). I explain the consequences of this transposition by taking the example of research in philosophy. I conclude that the main obstacle to its dissemination is the recognition of a philosophical (...) expertise. (shrink)

Monkeys in Greek coroplastics : an inquiry and some questions about unappreciated images. This study lays some foundations for a better understanding of the figure of the monkey in Greek representations and iconography, specifically in archaic and classical coroplastics. The archaeological data, numerous but rather unknown, reveal the singular understanding of an animal, far away from the Egyptian one in despite of continuities between two kinds of art. As the Egyptians, the Greeks enjoyed the monkey’s parodic dimension but coroplastics also (...) highlights another perception, reshaping the animal’s body so as to focus on a mixed creature. It is then instructive to inquire into how the Greeks constructed the figure of the monkey : in their images as in their imaginary, they emphasized a fundamentally ambiguous but significant animal, asking questions quite unlike those formulated by philological studies. (shrink)

Les questions de communication sont au coeur des «perceptions du risque» car la grande majorité des risques ne seraient connus que de ceux qui l'expérimentent n'eut été les médias. Le champ historiquement individualiste de la «perception du risque» a manifesté peu d'intérêt pour le contenu des mass media et leur rôle dans la construction d'une pensée sur le risque. Bien au contraire, le processus de «l'information» sur le risque était situé dans la pensée individuelle, la question centrale étant: pourquoi certains (...) risques sont-ils grossis par les individus tandis que d'autres sont minimisés? Les médias jouent un rôle essentiel dans l'amplification de certains risques et les récepteurs de l'information sont considérés comme passifs devant les stimuli médiatiques. Il faut en fait nuancer l'approche pour saisir la dimension profonde de l'appréhension du risque. En passant de la notion de «perception du risque» à celle de «représentation du risque», on peut davantage cerner les liens entre médias et pensée profonde.Issues of communication lie at the heart of "risk perception" since the vast majority of risks would be known to only those who experience them were it not for the mass media. The historically individualist field of "risk perception" has tended to pay little attention to the contents of the mass media and the role these played in constructing risk-related thinking. Rather, the processing of risk "information" was situated within individual’s minds with the central question being: why are some risks overplayed by certain individuals while others more serious risks are underplayed? The media are seen to play a major role in the amplification of certain risks with those who receive such information being viewed as rather passive followers of media signals. The starting point of this paper is the need for a more nuanced approach to the lay dimension of the apprehension of risks. The paper outlines how a shift from "risk perception" to "risk representation" highlights the links between media and lay thinking. (shrink)

The purpose of this enquiry is to lay out the core features of Garelli’s conception of the world as a “pre-individual field,” as they emerge from his confrontation with Heidegger’s thought. In the first part, I am exploring Garelli’s interpretation of the “poetical expression” and the consequences he draws from it with regard to the process of “worlding” (Verweltlichung). Then, I am restating his criticism with regard to the concept of the world Heidegger developed within the framework of “fundamental ontology” (...) and show why, on Garelli’s account, an understanding of the world as an “existential structure of Dasein” fails to grasp its proper meaning. In the final part, I expose Garelli’s objections to Heidegger’s later understanding of the world as “Fourfold” (Geviert) and underline the dependency of this conception on a set of assumptions which perpetuate the theoretical privilege of individual being. (shrink)

Contre l’opposition entre vertu et droit que Pocock a mise au cœur de son modèle de lecture de l’histoire de la pensée politique, cet article avance l’hypothèse qu’il existe une tradition républicaine qui intègre le droit naturel comme pièce essentielle de son dispositif argumentatif. Pocock a interprété les concepts de vertu civique et de droit naturel d’une manière qui ne correspond pas à l’usage qu’en font les auteurs considérés ici . En particulier, c’est parce que le détenteur du droit naturel (...) est conçu davantage comme un sujet moral que comme un centre de désirs qu’il n’y a pas de contradiction entre sa liberté et ses obligations, i.e. sa vertu, de citoyen. De même, c’est parce que la vertu du citoyen se définit moins par la pratique de ses capacités politiques que par l’exercice mesuré de sa liberté qu’il n’est pas contradictoire qu’il revendique un droit naturel à changer de gouvernement et à résister au pouvoir.— Contrary to the now received opposition between virtue and right that lays at the heart of Pocock’s historiographical pattern, this paper suggests that there is a republican tradition which integrates natural right to its argumentative structure. Pocock has construed the concepts of civic virtue and natural right in a way that does not fit the doctrines of the authors here considered . Since the natural right bearer is conceived by those authors more as a moral subject than as a source of desires, he needs to be a virtuous citizen to be free. Likewise, since the citizen’s virtue is not determined by his political capacities but by an exercise of his liberty, it is not absurd that he can claim a natural right to change government and to resist power. (shrink)

Showing a very early interest in Descartes, after having first considered him as a Christian thinker in the perspective of a deconstruction of religious life, Heidegger soon regards him as the major obstacle to the phenomenological analyses he wants to develop, as part of the first ontological search he gave himself: that of a hermeneutics of facticity. Therefore, the latter immediately takes in his work the shape of a hermeneutics of the I think, therefore I am, its author being blamed (...) for having entirely ignored the sense of being in the I am, focused as he is on the thinking ego, the ins and outs of which he develops. But the criticism also applying to Husserl, it is by laying the blame on his master, that Heidegger intends to radicalize the project of his own master, hence the necessity to throw light on the origin and the foundations of what we can call the Cartesian question in Heidegger. (shrink)

This article focuses on the analysis of the highly problematic relationship between Psychology and Phenomenology in Husserl’s Crisis of European Sciences, in order to show that this last writing allows us to reconsider the criticisms addressed to descriptive psychology since the first breakthrough of phenomenology. Husserl not only tries to bring psychology back into phenomenological field by describing it as a privileged “way to reduction”, but he more fundamentally shows that the closest examination of the crisis-structure of psychology is essential (...) to the understanding of subjectivity. The psychological dimension of subjectivity is neither a mere difficulty of transcendental philosophy, nor an accident in the history of subjectivity, but it discloses the problem upon which lays the transcendental meaning of subjectivity. According to this point of view, Psychology has to deliver its fullness of content and its empirical richness to subjectivity, and so to give phenomenology back its descriptive dimension. (shrink)

In _Historia animalium_ VIII 1.588a18 ff., Aristotle describes the cognitive powers of non-human animals as sketches of human cognitive powers. According to the wording he chooses here, the cognitive powers of non-human animals are “traces” or “footprints” (ἴχνη, 588a19) of human ones. In this paper I explore the conceptual framework that lays behind this image, in order to show that it is much more than a rhetorical figure, and that Aristotle’s wording encompasses a whole articulated theory, whose details are set (...) out in _De anima_ and the _Parva naturalia_. Moreover, I try to clarify some technicalities of the scientific model he devises in order to explain certain features of the sensory-perceptual part of the soul (with particular attention to the perception of the so-called “common” and “incidental” sensory items) that bear a real analogy to the functions of reason and intellect, and that can consequently be considered their precursors. (shrink)

The starting point of this article is a surprising finding about Ricœur’s Time and Narrative. This impressive trilogy – essentially dedicated to the narrative and its capacity to refigure time, often defined as a poetics of history, laying the basis of the theory of narrative identity – barely considers the phenomenon of the testimony, generally understood as someone’s narration about a past event. But suspecting a paradoxical lacuna in the problematic of Time and Narrative doesn’t exempt us from searching its (...) ‘reasons’. Thus, in the first part of this paper, we’ll take into account, from a genealogical point of view, Ricœur’s article on the hermeneutics of the testimony, written few years before his trilogy. In the second part, the questioning of what we’ve called the quasi-absence of the testimony in Time and Narrative will involve keen analysis of the theories concerning the reality of the past determined according to different criteria: proximity / observation versus pertinence / possibility. (shrink)

Une forme d'art comprend-elle le critère de son acceptation ou de son rejet par la société dans laquelle elle prend forme? Le public auquel une oeuvre d'art s'adresse possède-t-il la compétence de faire l'exploration qu'elle lui propose? La Lettre à d'Alembert sur les spectacles de Rousseau et la Conférence de Schiller : « Was kann eine gute stehende Schaubùhne eigentlich wirken ? » donnent chacune réponse à ces deux questions par la caractérisation d'une manière de sentir et d'agir propre aux (...) protagonistes du domaine esthétique. Je propose d'examiner si les principes sur lesquels l'un appuie sa condamnation de la représentation théâtrale, l'autre son apologie de l'efficace de la scène, ont leur source et leur valeur dans l'expérience du plaisir du théâtre.Does a kind of art hold in itself the criterion of its acceptance or of its reject by the society in which it takes shape ? Is the public to whom a work of art is aimed enabled to make the exploration it suggests to him ? The Lettre à d'Alembert sur les spectacles by Rousseau and the lecture of Schiller: "Was kann eine gute stehende Schaubùhne eigentlich wirken?" give each one answer to both questions by the caractérisation of a way of feeling and working proper to aesthetic protagonists. I suggest to examine if the principles on which lay the reproof of the theatrical representation by Rousseau and the justification of the stage's efficacious by Schiller stem from and are worth according to the experience of theatrical enjoyment. (shrink)

Sulla base degli studi di Mircea Eliade, l’Autore evidenzia, nel lai antico francese Yonec e in due racconti popolari riconducibili al tipo AT 432, «The Prince as bird», tracce di scenari iniziatici femminili e del viaggio oltremondano sciamanico. Sur la base des études de Mircea Eliade, l’auteur met en évidence, dans le Lai de Yonec de Marie de France et dans deux contes de fées liés au conte-type AT 432 « L’Oiseau bleu », des traces des rites initiatiques féminins et (...) du voyage chamanique vers l’Autre Monde. On the ground of Mircea Eliade studies, the author analyses the Ancient French Lay of Yonec and two folk tales, connected to the type AT 432 “The Prince as bird”, focusing on the presence of hints of ancient initiatory female rites and shamanic female otherworld voyages. (shrink)

In theDe doctrina christianaAugustine lays the foundations of a type of hermeneutics more community oriented than epistemological. Likewise, the rules he formulates have jurisdiction beyond the sole domain of semiotics; as I shall argue, they are applicable, in like (even congruent) manner, to the world of social relations. More fundamentally, these rules are intended to moderate an economy of desire, in which semiotics and social relations find a common origin and, above all, the principles of their harmonious organization. I shall (...) demonstrate these ideas through an analysis of the image of“the voyage towards the homeland” (peregrinatio ad patriam). (shrink)

Many theories about the teaching of logic and critical thinking take for granted that theoretical learning, the learning of formal rules for example, and its practical application are sufficient to master the tools taught and to take the habit of using them. However, this way of teaching is not efficient, a conclusion supported by much work in cognitive science. Approaching cognition evolutionarily with dual-process theories allows for an explanation of these insufficiencies and offers clues on how we could teach critical (...) thinking and logic more efficiently. In this article, we want to present this approach and explore these leads in order to make some pedagogical recommendations and lay the foundations of a framework. We will put forward an example of the application of this research program with philosophy for children. (shrink)

England in the 1650s was the scene of a long series of prophetic and protest exhibitions of naked men and women in public places (streets, churches, universities...), causing scandal and misunderstanding among most of the public. These women and men went naked “as a sign”, thus renewing an episode of the Old Testament (Isaiah 20.2-3) by which they denounced the spiritual “nudity”, of those before whom they were exhibiting themselves. This practice sought to demonstrate what God was about to inflict (...) on them : a laying bare, a complete stripping of all their possessions, powers and social prerogatives. A gendered approach to these exhibitions of nudity reveals the theological-political and social stakes of a phenomenon that accompanied the birth and development of the Quaker movement and spread as far as New England. (shrink)

ABSTRACTThis paper assesses the influence of Descartes’s thought on Julien Offray de La Mettrie and Baron D’Holbach, two prominent materialist philosophers of the 18th century. While both agree on the aberrant and unintelligible character of the soul’s spirituality, their interpretation of the consequences of Cartesianism differ. To lay the ground for his own materialism, La Mettrie disingenuously describes Descartes as a crypto-materialist. D’Holbach, on the other hand, takes the mistake of dualism as the product of an overly imaginative metaphysics.

Is the leibnizian'doctrine of science laying on a doctrine of knowledge? This book demonstrates that there is not such a dependence in Leibniz'searlier writings in which the theory of science is established, independently of any doctrine of understanting.

The Vestal Virgins are one of the most famous elements of Roman religion, yet despite their perennial appeal and the importance of some smaller scale studies of the priesthood, the priestesses have not received a monograph-length study since F. Giuzzi, Aspetti giuridici del sacerdozio romano. II sacerdozio di Vesta (Naples, 1968). Now we have books by R.L. Wildfang and M.C. Martini that could not be more different. The former offers a thorough survey of what the sources can tell us about (...) the priesthood in the period from the end of the Second Carthaginian War to the first century C.E. The latter is an analysis of early Roman historiography and the role the Vestals, in particular their periodic unchastity, played in the creation of the traditional account of the development of Rome. W's book puts forward two main arguments: (1) the Vestals were charged with the ritual purification of the city and with the storage and preparation of ritual materials, and (2) many aspects of the priesthood that have long puzzled scholars are tied to the Vestals' status as Roman citizens, but citizens who existed outside the traditional family structure. The book will be accessible to those new to the topic, but the notes will repay specialists. Ancient sources are quoted in translation, with original texts provided in an appendix. A second appendix provides a list of known Vestals. This slender volume could have been even thinner if the frequent repetitions were cut down. W's work might have been better as a hefty article, so little is there to know about the Vestals. The Classical Review vol. 58 no. 1 C The Classical Association 2008; all rights reserved This content downloaded from 204.235.148.90 on Sat, 26 Jul 2014 11:47:09 AM All use subject to JSTOR Terms and Conditions THE CLASSICAL REVIEW 213 In the Introduction, W makes a welcome distinction among types of rituals often lumped together in discussions of 'fertility' rituals, with which the Vestals are often associated (p. 4). W reserves 'fertility' to describe only those rites that deal with the reproduction of people, livestock and the growth of crops. Harvest rituals are linked to the harvesting of crops, while another set of rites, 'storage rites', are tied to the preservation of the harvest. The final group, purification rituals, aim at the cleansing of an individual, place or object of 'all forms of pollution that would render it or them unfit to come into contact with the religious sphere'. The book is arranged thematically. The first two chapters lay out all we can know about the priestesses' ritual obligations performed in the seclusion of the temple and out amongst the people. While a reader may not find W's interpretation of each of the Vestals' actions equally persuasive, the overall argument that the priestesses' activities were, by and large, purificatory is convincing. Two of the more interesting aspects of W.'s discussion are her considerations of Vesta's fire and of the water required for some of her rituals (pp. 8-11). Fire was seen by the Romans as both a fertile and a sterile force, and scholars have emphasised one or the other, or the contrast between them, in their interpretation of the Vestals. W points out that fertile fire is always described in masculine terms and is associated with Vulcan. Vesta's fire, however, is always associated with sterility and purity, and so should be understood as having a purificatory significance. W points out that Vesta's fire was used only in the manufacture of ritually necessary items: roasting spelt for mola salsa, baking brine for muries and burning ashes from the fetal cow from the Fordicidia and the tail of the October horse, both of which were used at the Parilia. For other rituals, the Vestals were required to use water, the purificatory substance par excellence, drawn only from the spring of Juturna and carried only in vessels that could not be set down. These restrictions ensured that the water was always fresh, running water that never touched profane earth. Chapters 3-5 trace out the unique position the Vestals occupied in Roman society, arguing that they existed outside the standard Roman familial and other social structures, yet remained fully part of the Roman state. W suggests that the initiation rite of captio removed the new priestess not only from her family but, more importantly, from her family cult, thus avoiding any potential contamination of familial and public cult. Virginity was required for multiple reasons, the most significant being that such a status allowed the priestess to remain a full member of the Roman state, but prevented her from being a member of a traditional family structure. Throughout the book, W makes much of the idea of Vestals as represen tatives of Roman citizen women without ever really dealing with the question to what extent any Roman woman, priestess or not, was a ciuis. Though W is probably correct, it is not entirely certain to what extent women were citizens in the Republic, and at least a reference to some key ancient sources and to recent scholarship on this question should be made (e.g. L. Peppe, Posizione giuridica e ruolo sociale della donna romana in eta repubblicana [Milan, 1984]). The sixth chapter, 'The Vestals in the Romans' History', looks at the appearance of Vestals in the early history of Rome, refining the common assumption that accusations of, and convictions for, incestum arose only in periods of great stress and danger. W adds that a priestess's involvement, or her family's involvement, in one of the groups taking part in the conflict or struggle of the moment also played a role. This chapter traces changes over the course of 300 years in the attitudes of the priestesses and the Romans more generally toward the priesthood, its role in society This content downloaded from 204.235.148.90 on Sat, 26 Jul 2014 11:47:09 AM All use subject to JSTOR Terms and Conditions 214 THE CLASSICAL REVIEW and its requirement of 30 years of chastity. The argument hangs on even less evidence than other sections of the work. In contrast to their central place in W's book, the Vestals play only a small (though crucial, in her interpretation) role in M.'s work. The basic argument of the book is that episodes of Vestal incestum are linked in the historiographic tradition to key moments in the development of the Roman state: the separation of augurium from regnum, the development of a mixed patrician-plebeian aristocracy, the creation of a monetary system and the expansion of the colonial system outside Italy. The history of Rome can be seen as alternating phases of stasis and transformation; instances of Vestal incestum mark the transitions (p. 95). The work falls into two parts that are not well integrated. The first is a useful discussion of the historiography of the Roman Republic, taking in turn each element of the story of the founding of Rome from the arrival of Aeneas to the death of Remus. M. traces how early Roman writers, especially Fabius Pictor, reshaped the tradition already present in some Greek authors, distancing Rome from the Greek world and adding an Italic element to the tale. This detailed analysis is well worth consulting and will be of interest to those working on many aspects of cultural life in the Republic. The second, larger, section of the book comprises a series of studies of the Vestals known to have been convicted of incestum during the Republic. After dealing with issues of dating and sources, M. links each case of incestum to a major event in Roman history. Not all the events are equally important for the creation of the Rome of the middle and late Republic. One wonders why M. chose to tie the conviction of Minucia, somewhere between 339 and 332, to the admission of plebeians to the praetorship in 337 rather than to the conclusion of the Latin War in 338. Some explanation is warranted. The connection M. draws is often very vague, as in the case of Sextilia (pp. 144-54), convicted and interred alive in either 275 or 274. M. sees this as marking the end of any meaningful distinction between patricians and plebeians, following as it does the first time a plebeian censor completed a lustrum. The gap of five or six years between Sextilia's conviction and Cn. Domitius Calvinus Maximus' censorship in 280 passes unremarked. Similarly, in discussing the three Vestals accused of incestum in 114-113 (pp. 188-210), M. steps away from the commonly accepted interpretation of the event as part of the continuing struggle between Gracchan and senatorial forces, arguing instead that it is tied to the establishment in 118 of the colony of Narbo Martius, Rome's first colony in Gaul. Here, as elsewhere, there is no evidence that any ancient author linked the founding of the colony and Vestal unchastity; the temporal gap makes an association even more unlikely. Ultimately, it is not possible to accept M.'s argument that Vestal incestum punctuated key stages in the development of the 'cosmo Romano' in the way she imagines. Even so, M.'s effort to reintegrate the Vestals into the larger narrative of Rome's history is thought-provoking, and it is to be hoped that it will spark further work in the same vein. The field is perhaps in a better position to undertake work on this scale now that we have W's careful and comprehensive collection and interpre tation of what there is to know about the Vestals. Yale University CELIA E. SCHULTZ celia.schultz(yale.edu This content downloaded from 204.235.148.90 on Sat, 26 Jul 2014 11:47:09 AM All use subject to JSTOR Terms and Conditions. (shrink)

Les Républicains français poursuivent la mise en œuvre du projet de société des Lumières, dans la ligne, volontiers anticléricale, de la sécularisation de la société. Rejetant l'idée de l’utilité sociale de la religion, ils lui opposent l'idéal d'un humanisme laic, censé capable de satisfaire les aspirations les plus hautes des hommes. Ils entendent aussi fonder l'État sur la souveraineté populaire, les droits de l'hornme et les libertés civiques.Léon XIII combat inlassablement ces conceptions de la société et de l'autorité qui ne (...) font pas référence à Dieu, ni ne respectent le Statut auquel l'Église a droit, et ne peuvent que causer la ruine des États et des Peuples. L'effort du Pape de « rallier » les catholiques monarchistes à la République n'empêcha pas la dégradation des relations entre l'Église et l'État. Capable de s'adapter aux situations qu'elle réprouvait , la pensée politique de Léon XIII et des théologiens romains a toujours revendiqué avec intransigeance la place centrale de l’Église dans la société.French Républicans continued to pursue the Enlightenment’s project towards the secularization of society, wbich often was consciously anti-clerical. Rejecting the idea of the social value of religion, they opposed it with the idea of a lay humanism, whicb they tbougbt capable of satisfying mans highest aspirations. They also wanted to found the State on popular sovereignty, the rights of man, and civil liberties.Leo XIII untiringly fought those conceptions of a society and authority, that made no reference to God : they did not respect the statute to wbicb the Churcb had a rigbt and they would bring about the ruin of States and its peoples. The effort of the Pope to “rally” Catbolic monarchists to the Republic did not impede the degradation of relations between the Cburch and the State. Capable of adapting himself to the situations of wbicb he disapproved, Leo XIII’s political tbought and that of Roman theologians had always claimed witb insistence the central place of the Cburcb in society. (shrink)

S’interrogeant sur le statut de la profession de foi du Vicaire savoyard, cet article veut mettre en lumière l’articulation entre religion naturelle, droit naturel et droit politique qui se trouve à la base du « système » de Rousseau. Cette articulation permet également de montrer que cette doctrine de la tolérance ne lie pas la tolérance théologique universelle à l’égard des croyances individuelles à l’idée d’un culte national uniforme au niveau politique, à savoir un seul modèle de religion civile . (...) Au contraire, les circonstances historiques imposent une pluralité de solutions au niveau politique. Cette vision universelle de la tolérance procède du refus de tout universalisme dogmatique.The author discusses the meaning of the Savoyard vicar’s profession of faith in order to explain the peculiar relationship between natural religion, natural law and political right which lays at the basis of Rousseau’s system. Beginning from this relationship, it is possible to show that Rousseau’s theory of toleration is not characterized by the problematic alliance between a private liberty of conscience and a public national religion in the political realm. On the contrary, in order to solve the problem of political toleration Rousseau envisages a plurality of solutions to suit different historical circumstances. He thus endorses a universal doctrine of toleration that is built on the refusal to universalise any single model of toleration. (shrink)

Pierre Bayle can lay claim to having fathered the history of philosophy or the history of ideas. Marx at any rate said of his Dictionnaire that it "wrote the epitaph of philosophy." He was also the founder of the journal Nouvelles de la République des Lettres—one of the forerunners of the modern academic journal—in whose Preface he wrote: "il s'agit [ici] de Science: on doit donc mettre bas tous les termes qui divisent les hommes en différentes factions et considérer seulement (...) le point dans lequel ils se réunissent, qui est la qualité d'Homme illustre dans la République des Lettres." Mme. Labrousse devotes the first two chapters to an elucidation of the connection between Bayle's active interest in science and in the history of ideas, a connection all the more obscure because science for Bayle meant roughly Cartesian mechanism, and Descartes was notably anti-historical. While the author's observations are pertinent, it would seem that the connecting link is overlooked: the Discours de la méthode is itself a history. However that may be, this well executed work will serve as an appropriate introduction to the issues in the very extensive writings of one of the moving spirits of the Enlightenment.—H. C. (shrink)

This article explores Nicolas Malebranche's approach to fashion: an inescapable postlapsarian consequence of God's sociable design of the human mind and body as manifested in the imagination. A problematic side effect of the general laws established by God governing the soul-body relationship, fashion wreaked havoc on individuals' thinking and potential for redemption yet pointed to a larger providential plan for social benefit. These ideas led Malebranche to a distinctive nonpolitical approach to fashion—both “Enlightenment project” and theodicy—in which he sought to (...) promote, toward human liberation and salvation, an enlightened understanding of the processes that created fashion and a charitable approach to managing it. Ultimately, however, his brain-based analysis ended up limiting individual freedoms (imaginative, cognitive, and behavioral), notably for those endowed with certain kinds of minds, in ways that had long-lasting effect. It also helped lay foundations for the Enlightenment's conflicted views about fashion as individual folly and beneficial social phenomenon. -/- Cet article montre que, pour Nicolas Malebranche, la mode constitua une conséquence inévitable de la Chute et du dessin sociable et providentiel de l'esprit et du corps, manifesté dans l'imagination. Effet secondaire et problématique des lois générales établies par Dieu pour gouverner les relations entre l'esprit et le corps, la mode entrave la réflexion et l'accès au salut tout en dessinant un plan providentiel, au bénéfice de tous. A la fois projet des Lumières et théodicée, cette approche apolitique s'efforce, dans une visée mêlant libération, salut et charité, de saisir les processus qui créent la mode afin de s'en accommoder. Parce qu'elle met l'accent sur le cerveau, cette approche tend pourtant à restreindre, de manière durable, les libertés individuelles (imagination, cognition, comportement), surtout pour certains types d'esprit. Et elle montre comment, pour les Lumières, la mode peut être à la fois une folie individuelle et un phénomène à multiples vertus sociales. -/- Copyright 2022 by Society for French Historical Studies. (shrink)