Cet article analyse la manière dont les mouvements gais militants des années 1970 ont amorcé une politisation de la question de la majorité sexuelle, préalable à une série de réformes entreprises dans les années 1980. Au début des années 1970, ces mouvements font face à un enjeu comparable, en France et au Québec : l’âge de la majorité sexuelle, plus élevée pour les homosexuels, soulève la question de la liberté sexuelle des mineurs. Dans les deux pays, l’histoire des mouvements gais (...) suit une trajectoire parallèle. Fondés en lien avec des mouvements politiques révolutionnaires, les mouvements gais se restructurent, au milieu des années 1970, autour de revendications plus ciblées, liées notamment à la discrimination légale dont les homosexuels sont victimes concernant l’âge de la majorité sexuelle. Dans les années 1980, les lois qui en résultent redéfinissent presque en même temps la majorité sexuelle et le viol. Elles dessinent un processus similaire en France et au Canada : si la majorité sexuelle est réformée, son principe est réaffirmé, comme un rempart contre la nouvelle figure du danger, le pédophile. (shrink)

Cet article analyse la manière dont les mouvements gais militants des années 1970 ont amorcé une politisation de la question de la majorité sexuelle, préalable à une série de réformes entreprises dans les années 1980. Au début des années 1970, ces mouvements font face à un enjeu comparable, en France et au Québec : l’âge de la majorité sexuelle, plus élevée pour les homosexuels, soulève la question de la liberté sexuelle des mineurs. Dans les deux pays, l’histoire des mouvements gais (...) suit une trajectoire parallèle. Fondés en lien avec des mouvements politiques révolutionnaires, les mouvements gais se restructurent, au milieu des années 1970, autour de revendications plus ciblées, liées notamment à la discrimination légale dont les homosexuels sont victimes concernant l’âge de la majorité sexuelle. Dans les années 1980, les lois qui en résultent redéfinissent presque en même temps la majorité sexuelle et le viol. Elles dessinent un processus similaire en France et au Canada : si la majorité sexuelle est réformée, son principe est réaffirmé, comme un rempart contre la nouvelle figure du danger, le pédophile. (shrink)

'Por um mundo comum' é um ensaio ao mesmo tempo convidativo e provocativo. À luz da intertextualidade, onde imagem e discurso cooperam heuristicamente, Jean Wyllys promove uma conversa entre seus recentes desenhos e montagens e suas reflexões sobre a política. A noção de mundo comum, ou de comum, aparece em sua reflexão como a invenção central da política, ao retomar, por exemplo, o pensamento de Arendt e sua noção de inter homines esse [estar entre os humanos] como um trabalho (...) de constante fundação do lugar/coisa pública. Suas pesquisas recentes sobre as fake news, mobilizadas nos últimos anos sobretudo por uma guinada radical à direita do status quo conservador e neoliberal e que atacam perversamente políticos da esquerda brasileira, procuram sugerir de que modo essa nova estratégia de construção ideológica auxiliada pela tecnologia operam, ao nível humano, uma descaracterização da própria capacidade de distinção e pensamento – algo que reserva, nesse sentido, também relações com a noção arendtiana de banalidade do mal. (shrink)

The author argues the following hypothesis: the medical clinic is an experimental practice, in the sense given to this term by Claude Bernard, and the clinic is its specific laboratory. Its object is not the disease, but the patient. Careful examination of the clinic attests to its very close proximity to the experimental method, and the comparison also raises a number of difficulties. The main obstacle arises from the specificity of medicine, which involves treating individual human subjects whose words cannot (...) be suppressed. Its main challenge is to combine a linguistic practice with an experimental method. (shrink)

The literature on organizational ethics has paved the way for a situated and intersubjective understanding of ethics through caring practices. In this article, we try to extend this perspective by looking beyond the interactions of caregivers among themselves or with care seekers to reveal ethics as the ongoing collective accomplishment of a variety of actors. We do so by mobilizing Strauss’s theoretical perspective of articulation work in the context of healthcare. Based on an ethnography, we show how actors of care (...) (e.g., nurses, caregivers, or doctors) operate within care arrangements that need to be frequently rearticulated to face ethical threats and protect their patients’ well-being. We distinguish three types of rearticulation corresponding to different degrees of rearticulation, individual actor stance, and specific ways of working things out. We discuss their implications for the maintenance of organizational ethics. (shrink)

La question des frontières des arts plastiques et littéraires contemporains peut être approchée à travers l'exemple de la géopoétique de Kenneth White. Renonçant à réduire l'art à la production d'une représentation dominée par le plaisir de la vue, le mouvement esthétique de la géopoétique cherche à faire de la création artistique un geste de participation aux matières de la terre sur fond d'une expérience polysensorielle où la marche et le nomadisme constituent des explorations d'un proto-monde. L'oeuvre écrite ou plastique est (...) destinée à conserver des fragments et traces de cette aventure sensible, ouvrant ainsi la voie à une rencontre qui n'est plus un spectacle mais une expérience quasi chamanique. Reste à savoir dans quelle mesure on peut s'émanciper totalement de la représentation pour accéder à une auto-présentation du cosmos dont l'artiste serait le médium. (shrink)

The purpose of the article is to show how the questions of anomality and animality belong together in phenomenology. The figure of the human animal serves as the guideline of the study, namely the figure of a person who is not considered as similar to myself in the frame of a Husserlian characterization of normality. Husserl’s thinking is analyzed with respect to the problem of an intersubjective co-constitution of a common world. It is shown that Husserl only accepts animality and (...) anomality within the restrictive perspective of a so-called normal humanity, that of the adult man, healthy, reasonable and European. However, he constantly strives to include the anomality and animality into humanity as well, an intention that distinguishes him from Heidegger. Heidegger radicalized the question with respect to race, which serves him as a guideline for thinking the very own of the human being. Defending a thinking of exclusion, Heidegger refuses to animals as well as to anomals all right of citizenship in the community of human beings. The article ends by proposing to overcome this duality between an inclusive thinking and an exclusive thinking. (shrink)

Résumé André Gorz n’avait pas seulement une conception politique de l’écologie qui nous relie à l’histoire et aux luttes sociales, il proposait une véritable alternative écologiste au service de l’autonomie individuelle. S’il a pu paraître trahir son camp plusieurs fois, c’était à chaque fois pour y être plus fidèle malgré tout. Sa critique de l’aliénation du travail l’a mené à vouloir sortir du productivisme salarial grâce au revenu garanti et des « cercles de coopération », avant peut-être le règne de (...) la gratuité dans l’économie immatérielle... (shrink)

Issu de la thèse de l'auteur soutenue en 1987, cet ouvrage a pour visée de redéfinir l'anthropologie, en dissipant le malentendu instauré par le modèle galiléen de scientificité appliqué aux sciences sociales afin d'opérer un retour à la fondation historique de la discipline dans l'epistêmê politikê des anciens Grecs. Trois voies d'accès sont parcourues : G. Dumézil, M. Heidegger et G. Guillaume. ©Electre 2018.

John Locke is recognized as a great and original thinker, but the attention paid to his philosophy has overshadowed the many other facets of this man's accomplishments in fields such as medicine, botany, economics and literature. The author has gathered together in A Locke Miscellany many unknown essays, articles and descriptive vignettes that offer new views of Locke - both as a multi-talented individual and as an ordinary human being, forced at one time to live in exile.

In Being and Nothingness (1943), Sartre explains love as a strategy for achieving control over "being-for-others," the objectified aspect of the self-imposed by others' defining looks. Two contemporaneous fictions by Sartre, The Room (1939) and Dirty Hands (1948), expand the notions of love and of being-for-others in surprising directions. Dirty Hands shows the creative, productive potential of being-for-others: Hugo's reliance on the other for his self-definition paradoxically generates his decisive embrace of being for-itself. The Room dramatizes the role of the (...) family in constituting a child's subjectivity: Eve's family situation explains her ontological imprisonment in the dimension of being-for-others. The two stories' tolerant vision of the complex social and psychological reasons for adopting being-for-others as one's dominant modality contrasts with Sartre's rigorous critique of reliance on being-for-others as a form of bad faith in Being and Nothingness. The fictions' enlarged perspective on human love and on being-for-others provides a framework for complicating and critiquing the ontological categories presented in Being and Nothingness. (shrink)

Filant la métaphore du « bestiaire », cet article retrace les différents gestes du processus créateur de l’historien. Bien sûr, il ne s’agit pas ici d’emprunter des concepts aux travaux sur le symbolisme animal dont j’avoue très volontiers que je ne les ai pas consultés . Les figures animales convoquées dans ce court article correspondent à l’image que j’en ai, de façon spontanée et non savante. Quatre animaux peuvent être cités : le lion, la fourmi, le renard et le castor. (...) À eux quatre, ils symbolisent les diverses attitudes que j’ai pu prendre au cours de la préparation et de la rédaction de ma biographie d’Offenbach. (shrink)

Baudrillard's bewildering thesis, a bold extrapolation on Ferdinand de Saussure's general theory of general linguistics, is in fact a clinical vision of contemporary consumer societies where signs don't refer anymore to anything except themselves. They all are generated by the matrix. Simulations never existed as a book before it was "translated" into English. Actually it came from two different bookCovers written at different times by Jean Baudrillard. The first part of Simulations, and most provocative because it made a fiction (...) of theory, was "The Procession of Simulacra." It had first been published in Simulacre et Simulations. The second part, written much earlier and in a more academic mode, came from L'Echange Symbolique et la Mort. It was a half-earnest, half-parodical attempt to "historicize" his own conceit by providing it with some kind of genealogy of the three orders of appearance: the Counterfeit attached to the classical period; Production for the industrial era; and Simulation, controlled by the code. It was Baudrillard's version of Foucault's Order of Things and his ironical commentary of the history of truth. The book opens on a quote from Ecclesiastes asserting flatly that "the simulacrum is true." It was certainly true in Baudrillard's book, but otherwise apocryphal.One of the most influential essays of the 20th century, Simulations was put together in 1983 in order to be published as the first little black book of Semiotext's new Foreign Agents Series. Baudrillard's bewildering thesis, a bold extrapolation on Ferdinand de Saussure's general theory of general linguistics, was in fact a clinical vision of contemporary consumer societies where signs don't refer anymore to anything except themselves. They all are generated by the matrix.In effect Baudrillard's essay was upholding the only reality there was in a world that keeps hiding the fact that it has none. Simulacrum is its own pure simulacrum and the simulacrum is true. In his celebrated analysis of Disneyland, Baudrillard demonstrates that its childish imaginary is neither true nor false, it is there to make us believe that the rest of America is real, when in fact America is a Disneyland. It is of the order of the hyper-real and of simulation. Few people at the time realized that Baudrillard's simulacrum itself wasn't a thing, but a "deterrence machine," just like Disneyland, meant to reveal the fact that the real is no longer real and illusion no longer possible. But the more impossible the illusion of reality becomes, the more impossible it is to separate true from false and the real from its artificial resurrection, the more panic-stricken the production of the real is. (shrink)

Following the September 2001 terrorist attacks on the United States, much support for torture interrogation of terrorists has emerged in the public forum, largely based on the “ticking bomb” scenario. Although deontological and virtue ethics provide incisive arguments against torture, they do not speak directly to scientists and government officials responsible for national security in a utilitarian framework. Drawing from criminology, organizational theory, social psychology, the historical record, and my interviews with military professionals, I assess the potential of an official (...) U.S. program of torture interrogation from a practical perspective. The central element of program design is a sound causal model relating input to output. I explore three principal models of how torture interrogation leads to truth: the animal instinct model, the cognitive failure model, and the data processing model. These models show why torture interrogation fails overall as a counterterrorist tactic. They also expose the processes that lead from a precision torture interrogation program to breakdowns in key institutions—health care, biomedical research, police, judiciary, and military. The breakdowns evolve from institutional dynamics that are independent of the original moral rationale. The counterargument, of course, is that in a society destroyed by terrorism there will be nothing to repair. That is why the actual causal mechanism of torture interrogation in curtailing terrorism must be elucidated by utilitarians rather than presumed. (shrink)

La comprensión del conocimiento como sistema en el Tratado de la naturaleza humana de David Hume reconoce tres aspectos: primero, el conocimiento implica su distancia de la idea de sustancia y de ideas generales abstractas. Segundo, el conocimiento comprende la conexión entre impresiones e ideas. El enlace de nuestras impresiones e ideas surge del principio de asociación el cual ordena y reconfigura el conocimiento en virtud de la atracción, conexión articulada por las facultades de la memoria y la imaginación. Tercero, (...) el conocimiento constituye un sistema constituido por la reiteración de hábitos y costumbres configurados por el principio de asociación desde la relación integrada de impresiones e ideas. (shrink)

That all subjunctive conditionals with true antecedents and trueconsequents are themselves also true is implied by every plausibleand popularly endorsed account. But I am wary of endorsing thisimplication. I argue that all presently endorsed accounts fail tocapture the nature of certain subjunctive conditionals in contextsof consequentialist reasoning. I attempt to show that we must allowfor the possibility that some subjunctive conditionals with trueantecedents and true consequents are false, if we are to believethat certain types of straightforward consequentialist reasoningare coherent. I (...) begin by evaluating a pair of morally releventcounterfactuals in a case via David Lewis's account. I then turnto a slight modification of the case, arguing that Lewis'ssemantics fails to generate the correct truth values of thesubjunctive conditionals in the modified case. Finally, I presenta modified version of Lewis's semantics that generates the correctresults in all of the cases. (shrink)

Begriffsschrift, a formula language, modeled upon that of arithmetic, for pure thought (1879), by G. Frege.--Some metamathematical results on completeness and consistency; On formally undecidable propositions of Principia mathematica and related systems I; and On completeness and consistency (1930b, 1931, and 1931a), by K. Gödel.--Bibliography (p. [111]-116).

The origins of Axel Honneth's theory of recognition lie in his earlier project to correct the conceptual confusions and empirical shortcomings of historical materialism for the purpose of an adequate post-Habermasian critical social theory. Honneth proposed to accomplish this project, most strikingly, by reconnecting critical social theory with one of its repressed philosophical sources, namely anthropological materialism. In its mature shape, however, recognition theory operates on a narrow concept of interaction, which seems to lose sight of the material mediations with (...) which intersubjective relations are imbricated. The paper argues that a circumspect return to this twofold materialist heritage could substantively correct and enrich contemporary critical theory. The paper provides an illustration of this with the paradigmatic example of work. (shrink)

Baudrillard's remarkably prescient meditation on terrorism throws light on post-9/11 delusional fears and political simulations. Published one year after Forget Foucault, In the Shadow of the Silent Majorities may be the most important sociopolitical manifesto of the twentieth century: it calls for nothing less than the end of both sociology and politics. Disenfranchised revolutionaries hoped to reach the masses directly through spectacular actions, but their message merely played into the hands of the media and the state. In a media society (...) meaning has no meaning anymore; communication merely communicates itself. Jean Baudrillard uses this last outburst of ideological terrorism in Europe to showcase the end of the "Social." Once invoked by Marx as the motor of history, the masses no longer have sociological reality. In the electronic media society, all the masses can do—and all they will do—is enjoy the spectacle. In the Shadow of the Silent Majorities takes to its ultimate conclusion the "end of ideologies" experienced in Europe after the Soviet invasion of Hungary and the death of revolutionary illusions after May 1968. Ideological terrorism doesn't represent anything anymore, writes Baudrillard, not even itself. It is just the last hysterical reaction to discredited political illusions. (shrink)

Characterizing it as a "mythic discourse," Jean Baudrillard proceeds, in this brilliant essay, to dismantle the powerful, seductive figure of Michel Foucault. In 1976, Jean Baudrillard sent this essay to the French magazine Critique, where Michel Foucault was an editor. Foucault was asked to reply, but remained silent. Forget Foucault made Baudrillard instantly infamous in France. It was a devastating revisitation of Foucault's recent History of Sexuality—and of his entire oeuvre—and also an attack on those philosophers, like Gilles (...) Deleuze and Félix Guattari, who believed that desire could be revolutionary. In Baudrillard's eyes, desire and power were interchangeable, so desire had no place in Foucault's work. There is no better introduction to Baudrillard's polemical approach to culture than these pages, in which Baudrillard dares Foucault to meet the challenge of his own thought. This Semiotext edition of Forget Foucault is accompanied by a dialogue with Sylvère Lotringer, "Forget Baudrillard," a reevaluation by Baudrillard of his lesser-known early works as a post-Marxian thinker. Lotringer presses Baudrillard to explain how he arrived at his infamous extrapolationist theories from his roots in the nineteenth and early twentieth century social and anthropological works of Karl Marx, Marcel Mauss, and Emil Durkheim. (shrink)

O presente trabalho pretende investigar as veredas da estética da crueldade construídas no romance Venenos de Deus, remédios do Diabo, de Mia Couto, a partir da hibridização, desterriorização e dos percursos das identidades diaspóricas criadas e fragmentadas nos discursos existentes na Vila Cacimba, cenário que documenta a história de Bartolomeu Sozinho, sua esposa Dona Munda, o médico Sidónio Rosa e a mulher que este ama e busca reencontrar em Vila Cacimba, Deolinda. Nesse cenário é que os textos acerca da língua (...) enquanto colonização, da suposta epidemia enquanto multietnicidade, da diáspora, das miscigenações vistas com muita resistência, e certas inversões de significados tidos como maniqueísmos e tabus, como sugere o próprio título Venenos de Deus, remédios do Diabo, desvelam estéticas da crueldade nos cruzamentos de fronteiras e nas fronteiras que se cruzam em discursos identitários. (shrink)

La 4e de couverture indique : "Il faut revenir sur le concept de destruction créatrice formulé en 1942 par Joseph Schumpeter. Ce concept a eu une postérité extraordinaire. Aujourd'hui encore il fait office d'évidence pour les élites économiques et politiques de la mondialisation. Mais, à bien y réfléchir, il s'agit d'une ineptie. Comment a-t-on pu penser, durant plusieurs décennies, qu'une opération de destruction pouvait être créatrice? C'est cette fausse évidence qui explique la myopie écologique et anthropologiquéconomie mondialisée au début du (...) XXIe siècle. Il est indispensable d'enterrer définitivement l'illusion de la destruction créatrice. Mais pour cela il faut d'abord identifier toutes les sources de la culture occidentale auxquelles ce mythe vient s'abreuver. Mettre à jour les tenants et aboutissants de ce concept, pour en désamorcer la puissance ravageuse, est sans doute la première étape nécessaire à la reconstruction d'un projet de civilisation réellement soutenable sur le long terme.". (shrink)