Many of the leading Freudian analysts, including in the early days, Jung, Adler, Reich and Rank, attempted to link the writings of Nietzsche with the clinical ...

Profielen van twaalf structuralistische en post-structuralistische Franse filosofen.

Comment la sexualité se parle-t-elle dans le couple qu’elle unit de façon si impérieuse et précaire à la fois? Le paradoxe est que, d’une part, l’union des corps rend la parole superflue et que, d’autre part, l’amour tient au signifiant chez les êtres parlants. Parler de sa sexualité pour un couple ne se décrète pas. Dans l’après-acte se rétablit, au-delà du réel de l’étreinte, la séparation des êtres parlants. La sexualité n’est donc pas qu’un registre relationnel ou communicationnel. Ainsi se (...) dessine un savoir de l’inconscient qui ne ferait pas fi de l’impossible du rapport sexuel, sauf à parler de « lit de plein emploi » – entre-deux du « parlêtre » et du corps. Il s’agit ici d’en suivre la dialectique, des effets divisants de la parole à la réconciliation sur l’oreiller, de la sujétion sexuelle à l’éloignement, les figures de la crise imposant traumatiquement une parole d’éveil. (shrink)

Comment la sexualité se parle-t-elle dans le couple qu’elle unit de façon si impérieuse et précaire à la fois? Le paradoxe est que, d’une part, l’union des corps rend la parole superflue et que, d’autre part, l’amour tient au signifiant chez les êtres parlants. Parler de sa sexualité pour un couple ne se décrète pas. Dans l’après-acte se rétablit, au-delà du réel de l’étreinte, la séparation des êtres parlants. La sexualité n’est donc pas qu’un registre relationnel ou communicationnel. Ainsi se (...) dessine un savoir de l’inconscient qui ne ferait pas fi de l’impossible du rapport sexuel, sauf à parler de « lit de plein emploi » – entre-deux du « parlêtre » et du corps. Il s’agit ici d’en suivre la dialectique, des effets divisants de la parole à la réconciliation sur l’oreiller, de la sujétion sexuelle à l’éloignement, les figures de la crise imposant traumatiquement une parole d’éveil. (shrink)

Resenha do livro "A Escola de Frankfurt" do autor Paul-Laurent Assoun, obra complememtar sobre a formação e estruturação teórica sobre a Escola de Frankfut, sua história e seus principais autores.

Dans sa Critique du droit politique hégélien , Marx est guidé par la démarche génético-critique de Feuerbach à qui il emprunte une logique de la transposition analogique. Il s'efforce d'y circonscrire « Vidée spécifique de la constitution politique » à travers une lecture minutieuse et patiente des paragraphes 261-313 des Grandes Lignes de la Philosophie du Droit de Hegel à qui il reproche d'insérer le politique dans une structure présupposée : « Hegel donne à sa logique un corps politique; il (...) ne donne pas la logique du corps politique ». En récusant la réponse — « non-critique et mystique » — que Hegel donne à son étude — « lucide » — de la modernité et en introduisant le concept de démocratie — « énigme résolue de toutes les constitutions » — comme inversion du concept hégélien de l'État, la Critique ne nous semble pas parvenir même dans sa timide proclamation de la disparition de l'État à signer une rupture avec Hegel. Hypercritique vis-à-vis Hegel, l'herméneutique marxienne mise en oeuvre dans la Critique partage naïvement les postulats hégéliens.In his Critique of Hegel's Philosophy of Right, , Marx is guided by Feuerbach's genetic-critical approach, from whom he borrows a logic of analogical transposition. He attempts to limit "the specific idea of the political constitution" through a careful and patient reading of paragraphs 261-313 of Hegel's Fundamentals of the Philosophy of Right whom he reproaches for the insertion of politics in a presupposed structure: "Hegel gives his logic a political form; he does not provide the logic of political form." In challenging the "non-critical and mystical" answer that Hegel gives to his "lucid" study of modernity, and in introducing the concept of democracy — "the resolved enigma of all constitutions" — as an inversion of the Hegelian concept of the state, the Critique does not strike us with its timid proclamation of the disappearance of the state, as signifying a break with Hegel. Hypercritical of Hegel, the Marxian hermeneutic outlined in the Critique naively shares Hegelian presuppositions. (shrink)

À la faveur de quelle différence, en vertu de quelle altérité, la religion positive peut-elle, sans en trahir la nudité et sans se dissiper en apparence, rebondir jusque dans la raison mise en liberté ? Que l’on prenne au sérieux cette question : la religion positive apparaîtra peut-être moins comme une figure illusoire, presque maléfique, de la religion vraie, moins comme ce simulacre de la raison que le jeune Hegel ordonnait parfois d'« évincer » [verdrängen, que comme un quelque chose (...) d'autre qui est autant le secours que l'hostilité que rencontre la religion lorsqu’elle « extériorise [...] son existence » [aüssert [...] ihr Dasein]. Béance incommensurable du Positif !How can reason, when it is set in freedom, be still intimately affected by positive religion, without making it into a mere appearance, and without betraying its otherness ? As soon as the question is taken seriously, one realizes that positive religion is less a delusive, even mischievous form of the true religion, or a semblance of reason, which Hegel demanded to expell, than something quite different which is both helpful and hostile towards religion when it "externalizes [...] its existence". Incommensurable abyss of positivity ! (shrink)

Énoncée comme « impératif catégorique » de l'acte d'appropriation ordonné à l'avènement de l’« Homme total », la révolution prolétarienne dérive dans les écrits du jeune Marx d'un choix éthique s'alignant sur une ontologie de la vie moulée dans la pensée spéculative d'origine hégélienne.In the writings of young Karl Marx, the proletarian revolution is formulated as the "categorical imperative" of the appropriation act towards the coming of "totally unalienated Man"; and it derives from an ethical choice, based on an ontology (...) moulded in speculative thought from hegelian origin. (shrink)

At the end of his Frankfurt period, the young Hegel carries on the task that he had undertook in his previous research: "to think pure life". We expect to achieve this task by subordinating philosophy to religion. But such a denial of philosophy is not an easy introduction to the experience of the Spirit, which is, according to the Systemfragment, the "vivifying law".

A semimeasure is a generalization of a probability measure obtained by relaxing the additivity requirement to superadditivity. We introduce and study several randomness notions for left-c.e. semimeasures, a natural class of effectively approximable semimeasures induced by Turing functionals. Among the randomness notions we consider, the generalization of weak 2-randomness to left-c.e. semimeasures is the most compelling, as it best reflects Martin-Löf randomness with respect to a computable measure. Additionally, we analyze a question of Shen, a positive answer to which would (...) also have yielded a reasonable randomness notion for left-c.e. semimeasures. Unfortunately, though, we find a negative answer, except for some special cases. (shrink)

ArgumentThis paper explores how the Belgian mathematician Paul Mansion became interested in probability theory. In comparison to many other countries at the time, probability theory had a much stronger presence in Belgium. In addition, Mansion, who was an avowed Catholic militant, had found probability theory to be a useful means of reflecting on certain problems pertaining to determinism and randomness that were arising in scientific debates at the time. Mansion’s work took place during a time of consolidation of mathematical (...) education in Belgium, as well as a new interest in probabilistic results and the foundation of the Institute for Philosophy in Louvain by his friend Désiré Mercier. The present paper addresses how these aspects intersected at the turn of the twentieth century. (shrink)

© 2017. The American Astronomical Society. All rights reserved.We present new observations of the low-mass companion to HD 984 taken with the Gemini Planet Imager as a part of the GPI Exoplanet Survey campaign. Images of HD 984 B were obtained in the J and H bands. Combined with archival epochs from 2012 and 2014, we fit the first orbit to the companion to find an 18 au orbit with a 68% confidence interval between 14 and 28 au, an eccentricity (...) of 0.18 with a 68% confidence interval between 0.05 and 0.47, and an inclination of 119°with a 68% confidence interval between 114°and 125°. To address the considerable spectral covariance in both spectra, we present a method of splitting the spectra into low and high frequencies to analyze the spectral structure at different spatial frequencies with the proper spectral noise correlation. Using the split spectra, we compare them to known spectral types using field brown dwarf and low-mass star spectra and find a best-fit match of a field gravity M6.5 ±1.5 spectral type with a corresponding temperature of K. Photometry of the companion yields a luminosity of log=2.88 ± 0.07 dex with DUSTY models. Mass estimates, again from DUSTY models, find an age-dependent mass of 34 ±1 to 95 ±4 M Jup. These results are consistent with previous measurements of the object. (shrink)

This essay attempts to describe the neo-Lamarckian atmosphere that was dominant in French biology for more than a century. Firstly, we demonstrate that there were not one but at least two French neo-Lamarckian traditions. This implies, therefore, that it is possible to propose a clear definition of a (neo) Lamarckian conception, and by using it, to distinguish these two traditions. We will see that these two conceptions were not dominant at the same time. The first French neo-Lamarckism (1879-1931) was structured (...) by a very mechanic view of natural processes. The main representatives of this first period were scientists such as Alfred Giard (1846-1908), Gaston Bonnier (1853-1922) and Félix Le Dantec (1869-1917). The second Lamarckism - much more vitalist in its inspiration - started to develop under the supervision of people such as Albert Vandel (1894-1980) and Pierre-Paul Grassé (1895-1985). Secondly, this essay suggests that the philosophical inclinations of these neo-Lamarckisms reactivated a very ancient and strong dichotomy of French thought. One part of this dichotomy is a material, physicalist tradition, which started with René Descartes but developed extensively during the 18th and 19th centuries. The other is a spiritual and vitalist reaction to the first one, which also had a very long history, though it is most closely associated with the work of Henri Bergson. Through Claude Bernard, the first neo-Lamarckians tried to construct a mechanical and determinist form of evolutionary theory which was, in effect, a Cartesian theory. The second wave of neo-Lamarckians wanted to reconsider the autonomy and reactivity of life forms, in contrast to purely physical systems. (shrink)

This essay attempts to describe the neo-Lamarckian atmosphere that was dominant in French biology for more than a century. Firstly, we demonstrate that there were not one but at least two French neo-Lamarckian traditions. This implies, therefore, that it is possible to propose a clear definition of a (neo)Lamarckian conception, and by using it, to distinguish these two traditions. We will see that these two conceptions were not dominant at the same time. The first French neo-Lamarckism (1879–1931) was structured by (...) a very mechanic view of natural processes. The main representatives of this first period were scientists such as Alfred Giard (1846–1908), Gaston Bonnier (1853–1922) and Félix Le Dantec (1869–1917). The second Lamarckism – much more vitalist in its inspiration – started to develop under the supervision of people such as Albert Vandel (1894–1980) and Pierre-Paul Grassé (1895–1985). Secondly, this essay suggests that the philosophical inclinations of these neo-Lamarckisms reactivated a very ancient and strong dichotomy of French thought. One part of this dichotomy is a material, physicalist tradition, which started with René Descartes but developed extensively during the 18th and 19th centuries. The other is a spiritual and vitalist reaction to the first one, which also had a very long history, though it is most closely associated with the work of Henri Bergson. Through Claude Bernard, the first neo-Lamarckians tried to construct a mechanical and determinist form of evolutionary theory which was, in effect, a Cartesian theory. The second wave of neo-Lamarckians wanted to reconsider the autonomy and reactivity of life forms, in contrast to purely physical systems. (shrink)

French so-called sociologie pragmatique is indebted to Ricœur's philosophy on several points. After recalling them, the article focuses on the political and moral sociology which initiated this pragmatist turn. The dialogue with Ricœur firstly developed around theories of justice (Rawls, Walzer, Boltanski and Thévenot) and the author considers its main outlines: pluralism, the legitimacy of judgment, the recognition of authority, politics. A second part of the article builds on the continued relations resulting from the author's new developments of the sociology (...) of engagements. Referring to " Le socius et le prochain " by Ricœur, and relying on sociological observations, the author addresses the issue of institutions and policies expected to become more user-friendly. He confronts the virtue of charity, which Ricœur brings to the fore, to the "art of composition" through which agents are engaged in the good of civic solidarity while engaging in functional tasks and also with the familiar world of personal attachments. (shrink)

This article examines and discusses the presuppositions behind the answer that Paul Ricœur brought to the question “What is practical reason?” in a series of studies that led to the “little ethics” of Oneself as Another . The conception defended by Ricœur is presented as a sort of reconciliation, or composition, of Aristotelian ethics and Kantian morality. Two problems in particular are raised: the first is raised by the questionable nature of Ricœur’s interpretation of the positions that he synthesizes; (...) the second concerns the model - dialectic or eclectic – of this synthesis. (shrink)

C’est en 1913 que sont publiées les Idées directrices pour une phénoménologie. Fruit d’une longue genèse, ce livre constitue un véritable manifeste pour une nouvelle science, la « science des phénomènes », décrivant les actes de la conscience et les structures de la subjectivité. Laurent Perreau, Antoine Grandjean et leurs contributeurs interrogent le projet et les méthodes de ce maître ouvrage : la réduction, le rapport à Descartes, l’intentionnalité, la notion d’évidence apodictique... Une étude majeure sur une oeuvre qui (...) a inspiré la philosophie moderne et marqué en profondeur la pensée de Max Scheler, Heidegger, Hannah Arendt, Merleau-Ponty, Paul Ricoeur... (shrink)

Nous interprétons les vues philosophiques de Werner Heisenberg comme un pragmatisme et un réalisme non-métaphysique de type Wittgensteinien. La « théorie close » est une règle (concept) Wittgensteinienne. À la différence d’Alisa Bokulich qui donne raison à la position de Paul Dirac sur la nature des relations entre les théories physiques différentes, nous favorisons plutôt celle de Heisenberg. Notre position interprétant Heisenberg va aussi à l’encontre de celle de Popper: le critère d’une théorie scientifique établie (close) est sa non-falsifiabilité. (...) -/- . (shrink)

Non-classical views about important issues in logic and its philosophy are a distinctive trait of Shahid Rahman's work. This volume has been designed, on the occasion of his 50th birthday, as a gathering place for unconventional approaches, original ideas and attempts to question well-established standards. Some of the world top philosophers and logicians contributed to a brilliant collection of papers, some of which doubtlessly leave their mark on the work to come in logic and in philosophy of formal sciences. Contributors (...) are: Philippe Balbiani, Diderik Batens, Johan van Benthem, Giacomo Bonanno, Walter A. Carnielli, Newton C. A. Da Costa, Michel Crubellier, Francisco A. Doria, Dov M. Gabbay, Olivier Gasquet, Gerhard Heinzmann, Andreas Herzig, Jaakko Hintikka, Justine Jacot, Reinhard Kahle, Erik C. W. Krabbe, Decio Krause, Franck Lihoreau, Kuno Lorenz, Ilkka Niiniluoto, Graham Priest, Stephen Read, Manuel Rebuschi, Greg Restall, Gabriel Sandu, Gerhard Schurz, Francois Schwarzentruber, Yaroslav Shramko, Goran Sundholm, John Symons, Christian Thiel, Nicolas Troquard, Tero Tulenheimo, Jean Paul Van Bendegem, Daniel Vanderveken, Yde Venema, Heinrich Wansing, Jan Wolenski and John Woods. (shrink)

Cosmopolis A Review of Cosmopolitics -/- 2015/3-4 -/- Editorial Dominique de Courcelles & Paul Ghils -/- This issue addresses the general concept of “spirituality” as it appears in various cultural contexts and timeframes, through contrasting ideological views. Without necessarily going back to artistic and religious remains of primitive men, which unquestionably show pursuits beyond the biophysical dimension and illustrate practices seeking to unveil the hidden significance of life and death, the following papers deal with a number of interpretations covering (...) a wide field extending from belief to theory, from emotions to concepts, from the wisdom of personal experience to the most sophisticated doctrines. Spirit and spirituality are indeed many-faceted notions. They may refer to the intricate world of the interacting spirits which inhabit living beings in animistic traditions, without excluding a “grand force” linking human beings within a dynamic whole on which their very existence rely . They also bear upon more atomistic and either/or approaches of Western philosophy, which have become embodied in Cartesian dualism against a monotheist background, to the point of freezing the essence of individuals and culminating in the extreme individualism that characterizes our contemporaries. However, this equally refers to the opposite conception of materialism, across times and cultures, from ancient India and Greece (Cārvāka, originally known as Lokāyata, or some Buddhist doctrines for the former, Democritus or Lucretius for the latter) to more contemporary materialistic schools, whether modern or postmodern. -/- The following papers look at the contrasting forms of the philosophy and spirit of the human factor set into a whole, with no artificial disjoint between the psychical and the physical levels, as Wittgenstein put it: “And how can a body have a soul?”. This approach is not unrelated to the notion of anthropocene examined in a recent issue of Cosmopolis, with provides another comprehensive framework open to a spiritual life emerging from the very environment that generated it. -/- *** The first section of this issue was edited by Dominique de Courcelles, director at the National French Research Centre (CNRS), whom we wish to thank for collecting relevant studies relating to the religious and political questions, with a view to focusing on the war of ideas inevitably waged behind images, concepts and perceptions, taking an asymmetrical approach. To the extent that they are mindful of global/local interactions and include representations, opinions and beliefs, such disciplines as philosophy, philology, history and social sciences can provide useful studies accounting for new practices in geopolitics and a fair diplomacy. -/- In her introduction, Dominique de Courcelles first poses the question of how the religious and political spheres interrelate, with their corresponding religious demands and humanistic values. She then suggests that the right question today may be breaking with the philosophy of human rights concerned with the defense of human beings against the hazards of arbitrary politics or the instrumental use of religion, in favour of a fair philosophy of humankind, a new humanism. This would consist in recognizing a common loyalty of all towards one interhuman, not only interstate community, to protect it from both the autonomy demanded by individuals and the instrumental use of minorities. -/- Considering the fact of diversity, so important today in terms of both politics and religion, Abdelhai Azarkan looks at the conditions under which tolerance could obtain the double status of right and duty. He revisits to two philosophers, John Locke and Voltaire, who thought about it from the historical reality of religious wars. The former made tolerance into a right, basing his analysis on the political-legal level, while the latter saw tolerance as a duty, from an analysis based on ethical-political criteria. -/- Mathieu Guidère examines what he calls semantic denominationalism, a term which implies religious attributes and identities, whichever national loyalties or personal belonging they may have at the same time. Since the early 2000s, thie phenomenon has expanded tremendously, compounded by the “war on terror” and the over media-oriented terrorist actions. Denominational expressions act as formal names for ordinary and high-profile players in domestic and foreign policies of democratic states. These systems reveal a receding secularization, while the powerful comeback of religious identities signals the failure of nation-states and the weakening of the humanist spirit. -/- Barbara De Poli retraces the history of a contemporary jihadism claiming its Islamic essence and asserting the truth of genuine coranic principles via the war on infidels, with a view to restoring the Caliphate. After defining the term jihad, she shows that even if this contemporary jiadism is spreading in the Muslim world, it radically departs from Islamic law and the received use of the term jihad, in so far as it is rooted in the early radical thinking of Islamic ideologues in the 20th century, starting with with Hassan al-Banna, the founder of the Muslim Brotherhood. This current has been fueled by by international conflicts since the outbreak of the war in Afghanistan, in which the so-called Western countries bear a major responsibility. -/- Abderrazak Sayadi starts from the Tunisian experience to ask the question of humanist values and democracy within the relationships between the religious and political spheres. As a historian of religion, he is brought to demystify certain islamic principles and to paying attention to the reform of law, seeing the separation of religion and politics as a precondition to a successful democratic gamble and the establishment of a renewed humanism. -/- Dominique de Courcelles reminds us that getting a better knowledge of narrations and words makes it possible to better understand how logical and rhetorical thinking works for those who wage an asymetriccal war, re-enchanting and mystifying the world to better take control. As soon as 1932, an exchange of letters between Einstein and Freud made it clear that, in order to free man from fatality and war, education understood as culture was fundamental. Such illustrations as the exécution of Oussama ben Laden and the Caliph’s speech in Mossoul show that a premiminary analysis of images and words is essential to a fair diplomacy conducted by people from civil society, whose culture and wisdom allow justice and force to speak together and better resist war. -/- Marcel Boisard thinks that on the day the guns fall silent, exhausted by war, we will not return to the state borders that have prevailed for a century as an outcome of the Sykes-Picot agreement of 1916. It is time to prepare the “day after”, which will be a huge challenge. To this end, a summit of Middle-East nations is urgently needed to globally decide the fate of those peoples. On the condition that we know who the enemy is and accept to name it, to understand the history of the countries, groups and alliances, and to question any false or self-interested sense of certainty. -/- *** In the second section, Paul Schafer provides the author’s experiences to explain how culture, from the artistic to the biological, has the power to to open the doors to spirituality, from the inner self to the global environment. He asks himself whether a relative permanence of spirituality can arise from the specific moments that characterize it. Laurent Ledoux synthesizes the conclusion of a symposium held on 22 January 2015 on the links between philosophy and management, on the basis of the spiritual dimension conceived as “natural” and the answers it may suggest to the issues that face the organizations in a “contemporaniversal” world. Jacques Rifflet makes that question in a secular perspective, based on the wellsprings of personal commitment before it can be caught by any religious creed or scientific theory. In this sense spirituality, in alliance with reason, both inspires human consciousness and illuminates its destiny. Sami Aldeeb asks himself whether Islam can be reconciled with human rights. Caught between the belief in an absolute and final Word descended from the sky, and evidence showing that any religion is the creation of a given culture and a society situated in time and space, the Makkan and … contexts et médinois call for differentiated, if not opposite answers and exegeses. Bernard Carmona provides the outline of a dialogical framework, which is known to be a feature of debates between the various philosophical schools of classical India, exemplified here by the transdisciplinary perspective of debates within a Buddhist context. *** The articles not focused on the previous topic include a study by Landry Signé on China’s strategy, competing with the United States to control African resources. The author deals with the specific case of China’s rapprochement with Southern Sudan since Sudan was broken up. In the last paper, Goran Fejić and Rada Iveković, return to the essential role that women should play, and comments upon the role of some international legal instruments related in particular to the elimination of all forms of discrimination. The perspective is transnational and transethnic and is based on secular criteria, as regards nation-building and more generally society-building. Considering the persistence of widespread violence, whether in times of armed conflict or in times of peace, the question remains whether it is possible to fully implement rights and justice instruments. (shrink)

This is the first volume of a two-volume project whose aim is to publish all the known Middle English manuscript translations of the French Somme le mi, a thirteenth-century manual of religious instruction offering teaching on the Decalogue, the seven deadly sins and their remedies, compiled by the Dominican friar Laurent of Orleans. The project extends and deepens our knowledge of the influence of this popular French text, known today only from the versions entitled The Ayen bite of Inwit (...) and The Book of Vices and Virtues, published in 1866 and 1942, respectively. This volume presents the versions extant in BL MSS Royal 18. A. x and Add. 37677; the second will cover the versions in Cambridge, Corpus Christi College, MS 494, Oxford, Bodleian Library, MS Ashmole 1286, and Oxford, Bodleian Library, MS e Musaeo 23. The texts of both volumes have been prepared with the help of the recently-published edition of the French text, a circumstance from which the earlier English editions were unable to benefit. It is likely that the versions edited here for the first time will make a considerable contribution to our understanding of the processes of textual transmission and to that of translation itself in English literary circles of the fifteenth century. (shrink)

Malgré l’important renouveau que connaît la théologie naturelle depuis environ un demi-siècle dans le champ de la philosophie de la religion, Charles Taylor soutient que celle-ci appartient à une époque désormais révolue. Cette étude propose de restituer de manière aussi fidèle et précise que possible les raisons de ce verdict. Une telle analyse vise à combler une lacune importante dans la littérature secondaire. Cette lacune tient, d’une part, au fait que Taylor lui-même ne développe jamais ces raisons de façon systématique (...) ; d’autre part, elle tient également au fait que plusieurs commentateurs semblent présupposer qu’un tel argument n’existe pas : Taylor récuserait la théologie naturelle simplement parce qu’elle ne correspond pas à la manière dont il est enclin à justifier ses propres convictions religieuses. (shrink)