Si Casque d’or est avant tout une tragédie amoureuse, c’est aussi un chef-d’œuvre de mise en scène dosant dialogues et silences, économisant les mouvements de caméra, instaurant une esthétique qui lui est propre et qui fera date. Non dénuée de critique sociale , le film se distingue d’abord par le réquisitoire lancé en faveur du bonheur contre le tragique de la vie, mettant à ce titre en scène le jeu d’une certaine fatalité.Le présent ouvrage se propose, en explorant les recoins (...) de ce film mythique, d’en sonder philosophiquement la beauté et le sens. (shrink)

Ce livre presente les films de Lynch en montrant que ce qui deja apparait dans Eraserhead trouve son prolongement et sa cle dans Inland Empire (en passant bien sur par les autres oeuvres et tout particulierement Lost Highway et Mulholland Drive). A savoir que, comme dans le premier chapitre de Matiere et memoire de Bergson, le monde est image, de sorte que la matiere se resout dans son image et que ce sont les images qui, par leur agencement, creent le (...) monde dans sa solidite et sa fixite. Avec cette difference toutefois: les films de Lynch fonctionnent sur un desenchainement des images qui, d'abord, donne une matiere a l'image, et, ensuite, a pour consequence que ces images entrent sans cesse dans de nouvelles series. Ces series produisent non seulement des mondes possibles qui annulent le privilege d'un monde reel (parce que celui-ci devient un monde possible au meme titre que les autres), mais elles entremelent aussi differentes temporalites ou la linearite passe-present-futur disparait. (shrink)

Le regain d'interet pour la philosophie kantienne est ne en Allemagne vers 1860 et provient essentiellement d'un declin de l'idealisme hegelien, d'une reaction au materialisme, et d'un climat politique qui favorise un abandon des questions morales et politiques pour retourner a des problemes theoriques. De sorte que ce qui caracterise tous les neokantiens est leur volonte de redonner a la philosophie son statut scientifique au titre de theorie de la connaissance. Mais comment construire cette theorie de la connaissance est une (...) question qui donne lieu a des oppositions entre des auteurs qui se reclament pourtant tous de Kant. Or c'est precisement la subtilite des differences entre les ecoles de Heidelberg, de Marbourg, ou encore entre les pensees de Cohen, de Natorp, de Lask ou de Rickert, que nous permet de saisir cet ouvrage en nous offrant un eclairage essentiel. (shrink)

Wilhelm Windelband (1848-1915) est le fondateur de l'ecole de Heidelberg, l'autre grand courant neokantien qui apparait au meme moment que l'ecole de Marbourg, et dont Heinrich Rickert et Emil Lask furent des representants eminents. C'est Windelband qui pose les fondements de la philosophie des valeurs qui caracterise le neokantisme de Heidelberg. Ce volume presente un choix d'opuscules, qui relevent essentiellement de la philosophie de la connaissance, fondement de toute investigation philosophique pour les neokantiens. C'est en effet sur une analyse logique (...) des processus cognitifs que sont fondes non seulement l'assimilation de la verite a une valeur - sans pour autant que la verite se dissolve, car Windelband et les autres membres son ecole cherchent a fonder la transcendance de la valeur et donc a sauvegarder la verite comme telle -, mais aussi la theorie de la science qui distigue la methode nomothetique des sciences exactes de la methode idiographique propre a l'histoire. (shrink)

Cette etude, la premiere en France sur la philosophie de Natorp (1854-1924), met en evidence sa specificite et son evolution. Sa specificite: Natorp est le seul des neokantiens de l'ecole de Marbourg a batir, au sein de la theorie de la connaissance, une psychologie dont la version definitive, intitulee Psychologie generale, parait en 1912. Il s'agit d'en etablir la configuration, de montrer comment elle se situe relativement a la psychologie scientifique en plein essor et de mettre en evidence l'importance qu'elle (...) a eue dans la constitution de la phenomenologie. La psychologie critique de Natorp est d'abord une methodologie qui s'interroge sur les conditions d'une connaissance scientifique des processus cognitifs. Elle est ensuite une methode, la methode de reconstruction du subjectif a partir de ses objectivations, qui s'oppose a la reduction husserlienne pretendant s'appuyer sur une donation et retrouver une immediatete subjective pourtant definitivement perdue. Son evolution: Natorp se detourne en effet apres la premiere guerre mondiale de la philosophie marbourgeoise, parce que celle-ci construit sa theorie de la connaissance sur des presupposes ininterroges et reduit le donne a la pensee du donne. Il en vient a considerer, avec ses derniers textes et dans une perspective qui influencera Heidegger, que la question fondamentale est celle de l'etre. C'est pourquoi il construit une ontologie ou logique de l'etre qui tente de penser l'alterite dans son immanence au logos. (shrink)

Une interrogation sur la musique suivie de textes D'E.-T. Hoffman et de L. Wittgenstein.

Il semble tout autant irrecevable de comprendre l’Esthétique à l’aune de la Logique que de mettre sur le même plan les écrits des différentes périodes de Kant : on nie par là même le sens positif de l’Esthétique, puisque, en expliquant ce passage en rapport à ce qui suit, on en gomme la spécificité. C’est alors l’irréductibilité de la passivité et la signification véritable de l’espace et du temps qui se trouvent anéanties. Or cette passivité est pourtant attestée par l’expression (...) selon laquelle espace et temps sont des grandeurs infinies données : elles ne sont pas construites et ne relèvent pas d’une synthèse. Aussi faut-il distinguer ces grandeurs des grandeurs extensives et de celles intensives qui apparaissent dans l’Analytique des principes. Il faudra, dans cet effort pour soutenir le sens positif de l’Esthétique, s’appuyer sur la note litigieuse du paragraphe 26, afin de distinguer l’espace et le temps comme intuitions pures, donc comme quanta proprement originaires, des concepts de l’espace et du temps qui sont construits à partir de l’application des catégories à la forme de l’intuition. Pour ne parler que de l’espace, cela signifie qu’il faut distinguer deux plans: l’espace de l’Esthétique forme le sous-bassement à partir duquel sont construits les concepts mathématiques d’espace – par exemple l’espace de la géométrie euclidienne. Une telle thèse a l’avantage, comme le soulignait Joseph Moreau, qui dissocie. (shrink)

Cette étude prend pour objet Le monde comme volonté et comme représentation et La naissance de la tragédie. Le but est de montrer que, si Nietzsche reprend la métaphysique de Schopenhauer, il forge une métaphysique de la musique différente de celle de son maître, en sorte que ce n'est pas dans le même sens que la musique est, pour tous deux, une reproduction de la volonté originaire. This review deals with The World as Will and as Representation and The Birth (...) of Tragedy. Its aim is to show that, if Nietzsche takes over Schopenhauer's metaphysic ideas, he however builds up a metaphysic of music that differs from his master's, so that they both claim that music is the expression of will, but with a different meaning. (shrink)

Une mise en lumière de la spécificité du cinéma en trois parties : le cinéma et l'image, le cinéma et le langage, le cinéma et le montage. Deux textes de G. Deleuze et N. Burch complètent l'ensemble.

English summary: Michael Haneke social criticism in his cinematographic work leaves no one indifferent. His films shed cruel light on the pathologies violence, medias, genres of neoliberal society. Each of his films examines the gaze he brings upon his subjects, one that places him in the very world he critiques. French description: Pourquoi l'oeuvre cinematographique de Michael Haneke ne laisse-t-elle aucun de nous indifferent? Parce qu'il y pratique a l'envi, et de maniere frontale, la critique sociale. Ses films mettent cruellement (...) au jour ces figures du mal qui fondent les pathologies de la societe neoliberale - la violence, les medias, les genres, etc. Prend-il pour autant quelque facile position de surplomb? Pas du tout. Chacun de ses films interroge le regard meme qu'il porte sur son objet - la critique a beau etre radicale, en effet, son auteur fait bel et bien partie du monde qu'il met en question. (shrink)

Here we question the mechanisms underlying the emergence of the feeling of control that can be modulated even when the feeling of being the author of one’s own action is intact. With a haptic robot, participants made series of vertical pointing actions on a virtual surface, which was sometimes postponed by a small temporal delay (15 or 65 ms). Subjects then evaluated their subjective feeling of control. Results showed that after temporal distortions, the hand-trajectories were adapted effectively but that the (...) feeling of control decreased significantly. This was observed even in the case of subliminal distortions for which subjects did not consciously detect the presence of a distortion. Our findings suggest that both supraliminal and subliminal temporal distortions that occur within a healthy perceptual–motor system impact the conscious experience of the feeling of control of self-initiated motor actions. (shrink)

Susan Schneider (2019) has proposed two new tests for consciousness in AI (artificial intelligence) systems, the AI Consciousness Test and the Chip Test. On their face, the two tests seem to have the virtue of proving satisfactory to a wide range of consciousness theorists holding divergent theoretical positions, rather than narrowly relying on the truth of any particular theory of consciousness. Unfortunately, both tests are undermined in having an ‘audience problem’: Those theorists with the kind of architectural worries that motivate (...) the need for such tests should, on similar grounds, doubt that the tests establish the existence of genuine consciousness in the AI in question. Nonetheless, the proposed tests constitute progress, as they could find use by some theorists holding fitting views about consciousness and perhaps in conjunction with other tests for AI consciousness. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Living labs are interdisciplinary and participatory initiatives aimed at bringing research closer to practice by involving stakeholders in all stages of research. Living labs align with the principles of participatory research methods as well as recent insights about how participatory ways of generating knowledge help to change practices in concrete settings with respect to specific problems. The participatory, open, and discussion‐oriented nature of living labs could be ideally suited to accompany ethical reflection and changes ensuing from reflection. To our knowledge, (...) living labs have not been explicitly trialed and reported in ethics literature. In this discussion paper, we report and discuss four initial issues that marked the process of setting up a living lab in ethics: (1) determining the goals and expected outcomes of an ethics living lab; (2) establishing operational procedures; (3) selecting communities and defining pilot projects; and (4) adopting a lens to tackle emerging questions and challenges. We explain these four issues and present the paths taken based on the novel and specific orientation, that is, living ethics, at the basis of this project. In alignment with living ethics and É‐LABO, we approach challenges as learning opportunities to ask not only “how” questions but also “why” questions. We hope that this discussion paper informed by our experience helps to clarify the theoretical, methodological, and practical approaches necessary to successfully adopt and employ living labs in ethics. (shrink)

Situates Pseudo-Dionysius the Areopagite as a Neoplatonic philosopher in the tradition of Plotinus and Proclus.

Humans have long been characterized as poor probabilistic reasoners when presented with explicit numerical information. Bayesian word problems provide a well-known example of this, where even highly educated and cognitively skilled individuals fail to adhere to mathematical norms. It is widely agreed that natural frequencies can facilitate Bayesian reasoning relative to normalized formats (e.g. probabilities, percentages), both by clarifying logical set-subset relations and by simplifying numerical calculations. Nevertheless, between-study performance on “transparent” Bayesian problems varies widely, and generally remains rather unimpressive. (...) We suggest there has been an over-focus on this representational facilitator (i.e. transparent problem structures) at the expense of the specific logical and numerical processing requirements and the corresponding individual abilities and skills necessary for providing Bayesian-like output given specific verbal and numerical input. We further suggest that understanding this task-individual pair could benefit from considerations from the literature on mathematical cognition, which emphasizes text comprehension and problem solving, along with contributions of online executive working memory, metacognitive regulation, and relevant stored knowledge and skills. We conclude by offering avenues for future research aimed at identifying the stages in problem solving at which correct versus incorrect reasoners depart, and how individual difference might influence this time point. (shrink)

This paper defends Plotinus’ reading ofSophist248e-249d as an expression of the togetherness or unity-in-duality of intellect and intelligible being. Throughout the dialogues Plato consistently presents knowledge as a togetherness of knower and known, expressing this through the myth of recollection and through metaphors of grasping, eating, and sexual union. He indicates that an intelligible paradigm is in the thought that apprehends it, and regularly regards the forms not as extrinsic “objects” but as the contents of living intelligence. A meticulous reading (...) ofSophist248e-249d shows that the “motion” attributed to intelligible being is not temporal change but the activity of intellectual apprehension. Aristotle’s doctrines of knowledge as identity of intellect and the intelligible, and of divine intellect as thinking itself, are therefore in continuity with Plato, and Plotinus’ doctrine of intellect and being is continuous with both Plato and Aristotle. (shrink)

If philosophical moral reflection tends to promote moral behavior, one might think that professional ethicists would behave morally better than do socially comparable non-ethicists. We examined three types of courteous and discourteous behavior at American Philosophical Association conferences: talking audibly while the speaker is talking (versus remaining silent), allowing the door to slam shut while entering or exiting mid-session (versus attempting to close the door quietly), and leaving behind clutter at the end of a session (versus leaving one's seat tidy). (...) By these three measures, audiences in ethics sessions did not appear to behave any more courteously than did audiences in non-ethics sessions. However, audiences in environmental ethics sessions did appear to leave behind less trash. (shrink)

In their article, Char et al. have created a model intended to tidy up the messy landscape of ethical concerns arising from machine-learning health care applications. The novel con...

This article examines Harold Ramis’s 2005 noir comedy _The Ice Harvest_ as the critically dystopian counter-panel to his beloved 1993 film _Groundhog Day_, a film frequently discussed within the paradigm of utopia. While starkly different in genre, tone, and reception, the two films comprise a dialectical dyad that registers the historical transition from the utopian cultural effervescence of the early 1990s to the tragic foreclosure of imaginative horizons and the dystopian transformation of economic, political, and social landscapes in the new (...) millennium. In _The Ice Harvest_, the author argues, this is achieved through a strategic reactivation of film noir as a variant of the critical dystopia. (shrink)

The distinction between persons and things reflects the opposition between reason and nature that is characteristic of modern thought: persons are constituted by rationality, self-consciousness, free will, and moral agency; things are taken to be merely natural or material beings, devoid of reason and the products of entirely mechanistic forces. Persons, as ends in themselves, alone deserve moral consideration; things (including all plants and animals) deserve no moral consideration. Accordingly in much modern thought, nature, including the human body, becomes a (...) mere object to be manipulated for human use. This paper challenges this narrowly anthropocentric idea by outlining a view, grounded in classical philosophical and Christian thought, called the “analogy of personhood.” This view offers a hierarchical but non-dichotomous approach to reality that rejects any radical opposition between reason and nature. The philosophical basis of this approach is developed as found in Aristotle, Plotinus, Proclus, and finally, the Christian Neoplatonist Pseudo-Dionysius. (shrink)