1. partie. Fondement apologétique d'une pensée : une question de méthode pour une solution dialogique. Foi et raison : un rapport en question -- Foi et raison, mise en perspective d'une dialogique blondélienne -- 2. partie. Ouverture épistémologique et perspectives théologiques. Perspectives épistémologiques d'un mystère assomptif -- De la philosophie à la théologie : une dialogique symphonique.

Nous examinons ici comment Merleau-Ponty, en lien étroit avec sa conception personnelle de l’être, aborde certaines thématiques frayées par Levinas – désir, transcendance, altérité, responsabilité… Marquée par une grande attention au monde perçu, son ontologie met en valeur la négativité de l’être comme ressort de notre naissance et de notre coexistence. Indéfini et relatif, résistant et porteur, l’être travaille notre chair dans une dialectique de limitation et d’ouverture, jusqu’à nous libérer de l’ambivalence qui entrave nos relations et nos concepts. Riche (...) de virtualités éthiques, cette ontologie se veut opposée à Sartre, se pense incompatible avec Heidegger, et contraste fortement avec Levinas – y compris avec la lecture que celui-ci a pu en faire. (shrink)

“To see is to imagine. And to imagine, is to see.”Perception and Imaginary in Merleau-PontyMerleau-Ponty accords such a phenomenological and ontological priority to perception that this privilege might lead him to minimize the importance of theimaginary in our relationship with the world. In fact, in the work published during his life, the theme of the imaginary does not occupy a large place, and its conceptual elaboration remains little visible. A reading of his posthumous publications and of his unpublished papers leads (...) to a more subtle landscape, inwhich the philosopher destabilizes our common oppositions between real and imaginary, as well as those between the imaginary and truth. From themanuscripts from the end of the 1940s on, Merleau-Ponty expands his inquiry into perception in two complementary directions: the intuition of a form of coextensivity between perceptive life and imaginary life, but also between perception and expression. These intuitions, never disavowed, would continueto deepen up through the late unpublished ontological works. They find a guiding thread in the contestation of Sartre’s separation between the real andthe imaginary, and they open out onto the outline of a complex link between truth, imagination, and expression. Merleau-Ponty pretended to approve of thework of The Imaginary all that which is actually moving beyond it, in the direction most opposite to this essay’s own aims: “To see is to imagine. And toimagine is to see.” This split with Sartre finds one of its pivots in the phenomenological characterization of vision as a surpassing of the observable, a surpassing that would touch on an essential dimension of being and of truth.“Vedere è immaginare. E immaginare, è vedere”.Percezione e immaginario in Merleau-PontyMerleau-Ponty accorda alla percezione una tale priorità, fenomenologica e ontologica, che questo privilegio potrebbe condurre a minimizzare l’importanzadell’immaginario nel nostro rapporto al mondo. Di fatto, nell’opera pubblicata in vita, il tema dell’immaginario non occupa un grande spazio, e la suaelaborazione concettuale resta poco visibile. La lettura delle pubblicazioni postume e degli inediti conduce a un disegno più sottile, che vede il filosofo destabilizzare le nostre comuni opposizioni fra reale e immaginario così come quelle fra immaginario e verità. A partire dai manoscritti della fine degli anniQuaranta, Merleau-Ponty allarga la sua indagine sulla percezione in due direzioni complementari: verso l’intuizione di una forma di co-estensività fravita percettiva e vita immaginaria, ma altresì fra percezione e espressione. Mai smentite, queste intuizioni vanno approfondendosi fino ai tardi inediti“ontologici”. Esse trovano un filo conduttore nella messa in causa della separazione operata da Sartre fra reale e immaginario, e sfociano nell’abbozzodi un legame complesso fra verità, immaginario e espressione. Merleau-Ponty finge di “ratificare” il lavoro de L’Immaginario, in realtà sorpassandolo nelladirezione il più possibile opposta allo sforzo compiuto da questo stesso saggio: «edere è immaginare. E immaginare è vedere». Questo distanziarsi da Sartretrova uno dei suoi “cardini” nella caratterizzazione fenomenologica della visione come superamento dell’osservabile, un superamento che riguarderebbeuna dimensione essenziale dell’essere come della verità. (shrink)

“To see is to imagine. And to imagine, is to see.”Perception and Imaginary in Merleau-PontyMerleau-Ponty accords such a phenomenological and ontological priority to perception that this privilege might lead him to minimize the importance of theimaginary in our relationship with the world. In fact, in the work published during his life, the theme of the imaginary does not occupy a large place, and its conceptual elaboration remains little visible. A reading of his posthumous publications and of his unpublished papers leads (...) to a more subtle landscape, inwhich the philosopher destabilizes our common oppositions between real and imaginary, as well as those between the imaginary and truth. From themanuscripts from the end of the 1940s on, Merleau-Ponty expands his inquiry into perception in two complementary directions: the intuition of a form of coextensivity between perceptive life and imaginary life, but also between perception and expression. These intuitions, never disavowed, would continueto deepen up through the late unpublished ontological works. They find a guiding thread in the contestation of Sartre’s separation between the real andthe imaginary, and they open out onto the outline of a complex link between truth, imagination, and expression. Merleau-Ponty pretended to approve of thework of The Imaginary all that which is actually moving beyond it, in the direction most opposite to this essay’s own aims: “To see is to imagine. And toimagine is to see.” This split with Sartre finds one of its pivots in the phenomenological characterization of vision as a surpassing of the observable, a surpassing that would touch on an essential dimension of being and of truth.“Vedere è immaginare. E immaginare, è vedere”.Percezione e immaginario in Merleau-PontyMerleau-Ponty accorda alla percezione una tale priorità, fenomenologica e ontologica, che questo privilegio potrebbe condurre a minimizzare l’importanzadell’immaginario nel nostro rapporto al mondo. Di fatto, nell’opera pubblicata in vita, il tema dell’immaginario non occupa un grande spazio, e la suaelaborazione concettuale resta poco visibile. La lettura delle pubblicazioni postume e degli inediti conduce a un disegno più sottile, che vede il filosofo destabilizzare le nostre comuni opposizioni fra reale e immaginario così come quelle fra immaginario e verità. A partire dai manoscritti della fine degli anniQuaranta, Merleau-Ponty allarga la sua indagine sulla percezione in due direzioni complementari: verso l’intuizione di una forma di co-estensività fravita percettiva e vita immaginaria, ma altresì fra percezione e espressione. Mai smentite, queste intuizioni vanno approfondendosi fino ai tardi inediti“ontologici”. Esse trovano un filo conduttore nella messa in causa della separazione operata da Sartre fra reale e immaginario, e sfociano nell’abbozzodi un legame complesso fra verità, immaginario e espressione. Merleau-Ponty finge di “ratificare” il lavoro de L’Immaginario, in realtà sorpassandolo nelladirezione il più possibile opposta allo sforzo compiuto da questo stesso saggio: «edere è immaginare. E immaginare è vedere». Questo distanziarsi da Sartretrova uno dei suoi “cardini” nella caratterizzazione fenomenologica della visione come superamento dell’osservabile, un superamento che riguarderebbeuna dimensione essenziale dell’essere come della verità. (shrink)

Cet ouvrage se consacre à une période encore mal connue de l'évolution du philosophe, les années 1945-1951. Pendant cette phase de transition indispensable à la compréhension de la genèse des derniers écrits, Merleau-Ponty commence à se libérer des concepts classiques pour s'acheminer vers deux éléments capitaux de sa pensée: la chair et l'empiétement. A partir du bilan moral et politique de 1945, il fait de l'empiétement une figure de la modernité, et travaille en lui l'alliance singulière de pessimisme et d'optimisme (...) par laquelle il veut traduire sa propre version de l'existentialisme. Dans une complicité significative avec l'onirisme des " psychanalyses " de Bachelard, de la " co-naissance " de Claudel et de l'" amour fou " de Breton, Merleau-Ponty prépare ses propres éléments ontologiques, aux antipodes de l'imaginaire sartrien. (shrink)

Ce volume collectif accompagne, à quelques mois d’intervalle, la publication de l’édition critique des textes consacrés par Bentham à l’Australie (_Panopticon versus New South Wales and other writings on Australia_) chez UCL Press sous la direction de Tim Causer et Philip Schofield. Les versions numériques des deux ouvrages sont disponibles en accès ouvert sur le site de l’éditeur. Bentham consacre un premier essai au système pénal en Australie en 1791, à peine six ans après le début des déportations de prisonniers (...) vers la nouvelle colonie carcérale. Il s’oppose sans relâche à cette politique et tente de démontrer que son propre projet de prison panoptique est à la fois plus efficace et moins coûteux pour punir les criminels et conduire à leur réforme. En 1801, au moment où le ministère rejette définitivement la construction du panoptique près de Londres, Bentham érige les colonies australiennes en symboles de la corruption de la constitution et de la malhonnêteté des membres du gouve... (shrink)

Présente le parcours philosophique de Merleau-Ponty tant dans sa formation que dans ses objectifs. Ses références : Descartes, Leibniz, Gabriel Marcel. Ses concepts opératoires : le concret, l'incarnation, l'intentionnalité, les chiasmes.

We attempt to introduce the necessity, meaning and anthropological issues surrounding anew concept, “lift” [portance]. This thinking stems from both a clinical and philosophicalbackground that explores the carnal (fleshly) foundation of desire. From a phenomenologyin dialogue with psychology, psychoanalysis and philosophy of education, the concept oflift addresses the very foundations of our openness to the world and to others.

Le propos de cet ouvrage, paru dans la collection _Repères _aux éditions La Découverte_ _est d’offrir une introduction précise et nuancée à l’utilitarisme comme courant philosophique depuis Bentham jusqu’aux utilitaristes contemporains (Peter Singer, Derek Parfit notamment). Dans un petit format (128 pages dont 108 de texte et 13 de bibliographie), Christophe Salvat donne une synthèse problématisée et efficace des avancées récentes de la recherche et met en valeur leur contribution aux questions éthiques contemporaines. Dans le paysage intellectuel anglophone, l’utilitarisme occupe (...) une place spécifique depuis le début du XIX e siècle. Les idées de Jeremy Bentham, de John Stuart Mill puis de Henry Sidgwick ont été diffusées, commentées et attaquées, elles ont joué un rôle structurant dans les controverses de l’époque victorienne. Au XX e siècle, une riche tradition universitaire – notamment dans les départements de droit, de politique et de philosophie – a contribué à considérablement élarg... (shrink)

Au cours des années 1770, ayant trouvé sa vocation de réformateur du droit et guidé par le principe du plus grand bonheur du plus grand nombre, Jeremy Bentham rassemble ses idées dans de volumineux manuscrits qu’il classe sous le titre de « principes préparatoires ». La publication récente de ces feuillets par Douglas Long et Philip Schofield entr’ouvre la porte de l’atelier du philosophe au tout début de sa carrière. Car la décennie 1770 est particulièrement féconde pour Bentham. C’est pend...

As a graduate student, years before I met David Lieberman, I had read _ The Province of Legislation Determined. _ I was immediately taken by the breath of his knowledge and the lack of affectation of his style. These qualities struck me again when I met him in person at several ISUS conferences, including the one he hosted so wonderfully in UC Berkeley in 2008. Generosity is a rare quality in academia. David’s friendship and the interest he displayed in the (...) work of others gave me confidence, as I know it did for many younger scholars. From the seminal distinction he introduced between the ‘historical Bentham’ and the ‘authenticity Bentham’ to his stimulating re-reading of Bentham’s later constitutional theory, his articles were always illuminating and challenging. (shrink)

L’être humain est une manière singulière d’être corps, en rapport au monde, en relation avec autrui. Ce style qui constitue sa chair s’exprime dans certaines attitudes typiques marquées par une conjonction, parfois extrême, de passivité et d’activité – dès l’amplitude comme la profondeur de sa perception du monde, dans l’accueil et l’écoute qu’il peut accorder à autrui, dans une posture foncièrement interrogative intriquée avec des dimensions de consentement et de foi. Ces attitudes montrent...

1. Active passivité La surprise, en tant que telle, implique un « dehors », un événement dans notre relation au monde : elle n’est pas purement immanente à notre vie psychique. Il est impossible de se faire à soi-même une véritable surprise, il est bien difficile de simuler mentalement un effet de surprise. Plus transversal qu’un simple sentiment, le phénomène de la surprise peut solliciter l’ensemble de notre être, à commencer par notre institution corporelle la plus élémentaire. La surprise...

Merleau-Ponty has long been known as one of the most important philosophers of aesthetics, yet most discussions of his aesthetics focus on visual art. This book corrects that balance by turning to Merleau-Ponty's extensive engagement with literature. From Proust, Merleau-Ponty developed his conception of "sensible ideas," from Claudel, his conjoining of birth and knowledge as "co-naissance," from Valéry came "implex" or the "animal of words" and the "chiasma of two destinies." Literature also provokes the questions of expression, metaphor, and truth (...) and the meaning of a Merleau-Pontian poetics. The poetic of Merleau-Ponty is, the book argues, a poetic of the flesh, a poetic of mystery, and a poetic of the visible in its relation to the invisible. Ultimately, theoretical figures or "figuratives" that appear at the threshold between philosophy and literature enable the possibility of a new ontology. What is at stake is the very meaning of philosophy itself and its mode of expression. (shrink)

Cumulative technological culture can be defined as the progressive diversification, complexification, and enhancement of technological traits through generations. An outstanding issue is to specify the cognitive bases of this phenomenon. Based on the literature, we identified four potential cognitive factors: namely, theory-of-mind, technical-reasoning, creativity, and fluid-cognitive skills. The goal of the present study was to test which of these factors—or a combination thereof—best predicted the cumulative performance in two experimental, micro-society conditions differing in the nature of the interaction allowed between (...) participants. The task was to build the highest possible tower. Participants were also assessed on the four aforementioned cognitive factors in order to predict cumulative performance and attractiveness. Our findings indicate that technical-reasoning skills are the best predictor of cumulative performance, even if their role may be restricted to the specific technological domain. Theory-of-mind skills may have a facilitator role, particularly in the Communication condition. Creativity can also help in the generation of novel ideas, but it is not sufficient to support innovation. Finally, fluid cognition is not involved in cumulative technological culture. Taken together, these findings suggest that domain-specific knowledge remains critical for explaining cumulative technological culture. (shrink)

Premier volet d'une relecture transversale de l'œuvre de Merleau-Ponty à la lumière d'une connaissance d'ensemble de ses inédits, cet ouvrage se consacre à une période encore mal connue de l'évolution du philosophe, les années 1945 ...

Cette introduction présente les enjeux politiques et historiographiques soulevés par l’examen des rapports entre utilitarisme et libéralisme. Car l’utilitarisme occupe une place à part au sein du courant libéral. Quel rôle les intérêts doivent-ils jouer en politique? Comment mettre en œuvre les conditions du plus grand bonheur du plus grand nombre? Comment articuler liberté et droits de l’homme? Au fur et à mesure que de nouvelles sources sont disponibles pour les chercheurs, ces questions trouvent – notamment en France – des (...) réponses différentes. (shrink)

La prévalence des situations de maltraitance sur enfants demeure importante, celles-ci intervenant habituellement dans le cadre familier de la jeune victime. Si de nombreux aspects théoriques et cliniques des formes de maltraitance sont aujourd’hui étudiés, peu de travaux se centrent sur les questions spécifiques des transgressions commises par les grands-parents. À partir d’une vignette clinique, l’auteur montre l’utilité d’une prise en charge s’appuyant sur les temps successifs que constituent l’évaluation et le traitement. Tenir un cadre et évaluer, c’est-à-dire faire émerger (...) d’un côté les ressources, de l’autre les défaillances, représente par essence un temps constructif. Quatre catégories principales de fonctionnement psychique des grands-parents maltraitants sont retrouvées. Comme la plupart de ceux-ci relèvent de soins individuels et familiaux, on gagne en efficacité par une diffraction des tâches via un travail en réseau. (shrink)

Cet article examine les écrits du philosophe utilitariste Jeremy Bentham touchant à la religion. Une présentation chronologique des manuscrits et des textes publiés fait apparaître la continuité de l’intérêt de Bentham pour la critique religieuse, notamment lors de deux périodes (1770-1780 et 1810-1820). Puisant à la pensée anti-religieuse des Lumières françaises (Voltaire, d’Holbach et Helvétius notamment), la radicalité de la critique benthamienne se distingue de l’unitarisme de ses contemporains anglais. L’attaque des mystères de la religion révélée et la subordination du (...) religieux au politique sont deux piliers de l’utilitarisme benthamien. (shrink)

While distinguishing between the actions and physical boundaries of self and other (non-self) is usually straightforward there are contexts in which such differentiation is challenging. For example, self-other ambiguity may occur when actions of others are similar or complementary to those of the self. Even in the absence of such situational challenges, individuals experiencing hallucinations have difficulties with this distinction, often experiencing thoughts or actions of self as belonging to other agents. This paper explores the role of ambiguity in self-other (...) differentiation, drawing from developmental, psychodynamic and neurocognitive perspectives. A key proposal is that engagement in contexts that make distinctions between self and other challenging yet necessary allow reality-testing skills related to agency to develop. Attunement in typical caregiver-infant interactions is framed as a safe but inherently ambiguous environment that provides optimal condition for the infant to develop a coherent self-other sense. Vulnerability to psychosis may be related to limited access to such an environment in early development. However, the perceptual, cognitive and social skills that contribution to attribution are likely to be malleable following infancy and improve though opportunities for boundary play in similarly ambiguous settings. Using music-making to illustrate, we postulate that engagement in intricate joint-actions that blurs agentic boundaries can contribute to the continued development of an adaptive sense of self and other essential to healthy social functioning. Increased insight into the self-other ambiguity may enhance our understanding of mechanisms underlying ‘self-disorders’ such as schizophrenia and eventually extend the range of social and arts-based therapeutic possibilities. (shrink)

As a continuation of the previous paper,Praying for a Miracle – Negative or Positive Impacts on Health Care, published in this research topic, this second paper aims at delving deeper into the same theme, but now from a simultaneously practical and conceptual approach. With that in mind, we revisit three theoretical models based on evidence, through which we can understand the role of a miracle in hospital settings and assess its impact in health contexts. For each of the models described, (...) we seek to illustrate the possible outcomes of belief in miracles as a modality of religious coping in situations of stress and suffering experienced by patients and caregivers in the face of gloomy diagnoses on coming across the limits of medicine to revert certain illnesses (e.g., child cancer) or biological conditions (e.g., fetal malformation). We posit that the judgment about how such a mechanism is healthy or not for each of the people involved (patient, caregiver, and/or health professional) depends on the modulation between the conception of the miracle adopted by the patient and/or caregiver and the concrete outcomes of the way of responding to the situations that accompany the gravity of the illness or condition. To better understand this process of psychological modulation that accompanies belief in miracles, we revisit the concepts of spirituality, religiosity, and religion, pointing out the connections and distinctions between them from a phenomenological perspective. We then present a conceptual model that takes these connections and distinctions into consideration to foster an understanding of miracles, their relations with the diversity of experiences of people who meet in hospital settings (patients, caregivers, and health professionals), and their respective impacts on healthcare. (shrink)

In the ‘Concluding note’ to An Introduction to the Principles of Morals and Legislation, added in January 1789 to the original 1780 text, Bentham addresses highly theoretical questions in jurisprudence: ‘What is a law? What are the different parts of a law?’ He then demonstrates that only an imperative theory of legislation can provide adequate answers and provide the means to establish a precise nomenclature of legal phenomena. These broad questions sum up the work conducted in the manuscripts Of the (...) Limits of the Penal Branch of Jurisprudence, which remained at that time unpublished. After such abstract matter, Bentham concludes on a much lighter note: Leaning on his elbow, in an attitude of profound and solemn meditation, ‘What a multitude of things there are’,, ‘in a minuet?’ – May we now add? – and in a law. (shrink)

In the ‘Concluding note’ to An Introduction to the Principles of Morals and Legislation, added in January 1789 to the original 1780 text, Bentham addresses highly theoretical questions in jurisprudence: ‘What is a law? What are the different parts of a law?’ He then demonstrates that only an imperative theory of legislation can provide adequate answers and provide the means to establish a precise nomenclature of legal phenomena. These broad questions sum up the work conducted in the manuscripts Of the (...) Limits of the Penal Branch of Jurisprudence, which remained at that time unpublished. After such abstract matter, Bentham concludes on a much lighter note: Leaning on his elbow, in an attitude of profound and solemn meditation, ‘What a multitude of things there are’,, ‘in a minuet?’ – May we now add? – and in a law. (shrink)

Un philosophe anglais en France : Lumières et Révolution (1770-1795) -- Bentham et Dumont : les premières traductions françaises -- Utilitarisme, socialisme et libéralisme : Bentham en France au XIXe siècle -- Bentham en France au XXe siècle : perspectives critiques.

We assessed how synchronous speech listening and lipreading affects speech recognition in acoustic noise. In simple audiovisual perceptual tasks, inverse effectiveness is often observed, which holds that the weaker the unimodal stimuli, or the poorer their signal-to-noise ratio, the stronger the audiovisual benefit. So far, however, inverse effectiveness has not been demonstrated for complex audiovisual speech stimuli. Here we assess whether this multisensory integration effect can also be observed for the recognizability of spoken words. To that end, we presented audiovisual (...) sentences to 18 native-Dutch normal-hearing participants, who had to identify the spoken words from a finite list. Speech-recognition performance was determined for auditory-only, visual-only (lipreading) and auditory-visual conditions. To modulate acoustic task difficulty, we systematically varied the auditory signal-to-noise ratio. In line with a commonly-observed multisensory enhancement on speech recognition, audiovisual words were more easily recognized than auditory-only words (recognition thresholds of -15 dB and -12 dB, respectively). We here show that the difficulty of recognizing a particular word, either acoustically or visually, determines the occurrence of inverse effectiveness in audiovisual word integration. Thus, words that are better heard or recognized through lipreading, benefit less from bimodal presentation. Audiovisual performance at the lowest acoustic signal-to-noise ratios (45%) fell below the visual recognition rates (60%), reflecting an actual deterioration of lipreading in the presence of excessive acoustic noise. This suggests that the brain may adopt a strategy in which attention has to be divided between listening and lipreading. (shrink)

Absente des textes fiscaux, la citoyenneté semble pourtant un principe de justification de l'impôt moderne. Depuis le XVIIIe siècle, elle est intégrée dans deux discours complémentaires de légitimation. Le premier fait de la citoyenneté un élément de tempérament de l'absolutisme fiscal. Le second fonde sur cette citoyenneté la souveraineté fiscale de l'État. Ignorée par le droit positif, contestée par des discours concurrents, tel celui de l'impôt-échange, sapée par le recul de l'État-Nation, la citoyenneté reste encore une notion centrale de la (...) philosophie de l'impôt. (shrink)

Ce septième numéro de la Revue d’Etudes Benthamiennes inaugure le nouveau site hébergé par la plateforme d’édition scientifique revues.org. Depuis son lancement en 2006, la REB était déjà intégralement disponible sur le site du Centre Bentham. Régulièrement téléchargés, les numéros 1 à 6 ont permis la diffusion d’études novatrices sur Bentham et sur l’utilitarisme, en français comme en anglais. L’arrivée de la REB sur revues.org marque une nouvelle étape dans sa carrière scientifique. Grâce a..

A major new study of Jeremy Bentham's engagement with contemporary French culture, from the Enlightenment through to the post-Revolutionary era.

Inventeur du néologisme « déontologie », le philosophe anglais Jeremy Bentham lui donnait pour but de fixer ce qui doit être sous l'égide du principe de l'utilité, de concilier les intérêts privés et les intérêts publics. Emmanuelle de Champs explore la branche politique de la déontologie benthamienne, l'art du législateur, celui du droit constitutionnel, et la dimension morale de l'utilitarisme, qu'elle juge centrale dans le système philosophique benthamien. Elle montre que la théorie du langage et de la connaissance est une (...) véritable condition de possibilité de la réflexion politique: il s'agit de forger les outils nécessaires à l'élaboration d'une morale de l'action publique. Loin d'être le produit d'une conversion tardive à la démocratie, la réflexion constitutionnelle habite l'œuvre de Bentham dès le début des années 1770. Au cours des années, elle se nourrit des Révolutions américaine et française, de la montée des revendications radicales en Grande-Bretagne, puis des révolutions libérales du sud de l'Europe et d'Amérique latine au début du XIXe siècle. Etudiée dans son contexte, la déontologie politique benthamienne s'inscrit dans un dialogue avec Montesquieu et Blackstone, Burke et Paine, Mill et Macaulay. Elle apparaît alors comme une étape majeure dans l'histoire des idées politiques occidentales. Pages de début Note concernant les citations et les traductions Introduction Les principes de la science de la législation Premiers écrits politiques, 1776 Éléments d'une théorie constitutionnelle La France révolutionnaire, laboratoire constitutionnel L'engagement radical La genèse d'une constitution universelle Le Constitutional Code, pouvoir, intérêts et bonheur ConclusionRemerciements Bibliographie Index des noms de personnes et de pays Pages de fin. (shrink)

Second person social cognition cannot be restricted to dyadic interactions between two persons (the and the ). Many instances of social communication are triadic, and involve a third person (the ), which is the object of the interaction. We discuss neuropsychological and brain imaging data showing that triadic interactions involve dedicated brain networks distinct from those of dyadic interactions.

Présente le parcours philosophique de Merleau-Ponty tant dans sa formation que dans ses objectifs. Ses références : Descartes, Leibniz, Gabriel Marcel. Ses concepts opératoires : le concret, l'incarnation, l'intentionnalité, les chiasmes.