L’expression « vivre-ensemble » est devenue omniprésente dans le discours social et politique. Exigence de notre époque, clé de voûte de l’éducation pour le XXIe siècle, le vivre-ensemble est devenu un leitmotiv qu’il semble commode de ne pas définir ‒ chacun pouvant dès lors lui donner sa propre acception, voire l’utiliser à toutes les sauces. Nous avons donc entrepris d’en éclairer le sens par l’analyse d’écrits dans le champ de l’éducation, où le terme « vivre-ensemble » figure dans le libellé (...) du titre. Le lecteur ou la lectrice qui s’intéresse à la question du vivre-ensemble trouvera dans cet ouvrage une définition et ses déclinaisons de cette expression pouvant servir de pistes pour situer sa propre perspective, ou encore pour établir ce que peuvent sous-entendre ceux et celles qui utilisent ce terme, d’apparence consensuelle, dans l’espace public. (shrink)

According to this paper, the Nietzschean notion of force actually consists of a number of paradoxes, which I seek to formulate through the philosophical problems they pose. These paradoxes revolve around this fundamental paradox: on the one hand, force is able to rise and fall, but precisely how could such an increase and such a decrease be designed, as far as only what is given once for all can accept quantitative determinations? I come to draw two methods to answer this (...) question , which suggest two ways of posing the biological and medical problems today, related to the notions of health and disease, in the scope of which Nietzsche has encountered it. (shrink)

My paper aims to elucidate the emergence of subjectivity from the interplay between living beings and their environment. This attempt to give account of becoming-subject within the life itself leads to a confrontation between the phenomenology of life pursued since at least two decades by Renaud Barbaras with Canguilhem´s philosophy of biology. It starts with a criticism of Merleau-Ponty’s and Patočka´s respective failures to overcome the contrast between the level of bare life and the level of human existence. In order (...) to answer such a prejudicial separation between unexamined life and self-reflected existence, I adopt in the second part a bio-centric perspective on human existence, inspired by Canguilhem and Guillaume Le Blanc, in order to re-evaluate the notion of life in terms of normative, expansive movement that both shapes the living being itself and individuates the elements on which it acts. The final part of the paper seeks to understand the emergence of subjectivity from ordinary life-challenges such as illness and experiences of vulnerability or fragility, thus bypassing the need for stipulating a self-referencing consciousness as a primary mode of self-disclosure. (shrink)

There are two types of justice in Nietzsche: a moral justice that he criticizes and an extra-moral one which corresponds to a « a great justice » that he sustains. However, in the passage from the former to the latter concept, it can be clearly seen what Nietzsche calls a « shift in values », that is not a simple inversion between the top and the bottom, but a substitution from a gradual, hierarchical conception of values to a binary or (...) dualist one. Thus, a third Nietzschean concept of justice can be identified; this is the most original and important of all and refers to this hierarchy and its acknowledgement. (shrink)

This article aims at analyzing the symbolic form which is technology in its relation with myth so as to examine its anthropological and political consequences. Technology, as opening of the possible, overrunning the imitation of nature and “emancipation with respect to organic barriers” turns the descriptive question “what is this” in the normative one, “what could this be?”. Man builds his horizon of objects, creates his world and the intuition of his own essence, by living in the field of possibility (...) opened by technology. Thus, obeying the laws of nature has to be always “re-formed” and “re-asserted”: it is changing. Passing from forma formata to forma formans, from having become to the principle of becoming, Cassirer invites us to establish a criticism of technology neither for the purpose of analyzing his works, nor for searching a historical essence. The purpose is to update the aim for the set up, change of sense and aspect of the world in the process of technological exteriorization. (shrink)