This volume is a collection of twenty-three interviews given over the last two decades. It illustrates the extraordinary breadth of Derrida's concerns, touching upon such subjects as the teaching of philosophy, sexual difference and feminine identity, the media, AIDS, language and translation, nationalism, politics, and Derrida's early life and the history of his writings. Often, as in the interviews on Heidegger, on drugs, or on the nature of poetry, these interviews offer something available nowhere else in his work. The informality (...) of the interview process frequently leads to the most succinct and lucid explications of many of the most important and influential aspects of Derrida's thought. Sixteen of the interviews appear in English for the first time, including an interview conducted especially for this volume, concerning the recent exchange of letters in the New York Review of Books. (shrink)

Entre les postes et le mouvement analytique, le principe de plaisir et l'histoire des télécommunications, la carte postale et la lettre volée, bref le transfert de Socrate à Freud, et au-delà. Cette satire de la littérature épistolaire devait être farcie - d'adresses, de codes postaux, de missives cryptées, de lettres anonymes, le tout confié à tant de modes, de genres et de tons.

"One of the major works in the development of contemporary criticism and philosophy." -- J. Hillis Miller, Yale University Jacques Derrida's revolutionary theories about deconstruction, phenomenology, psychoanalysis, and structuralism, first voiced in the 1960s, forever changed the face of European and American criticism. The ideas in De la grammatologie sparked lively debates in intellectual circles that included students of literature, philosophy, and the humanities, inspiring these students to ask questions of their disciplines that had previously been considered improper. Thirty (...) years later, the immense influence of Derrida's work is still igniting controversy, thanks in part to Gayatri Spivak's translation, which captures the richness and complexity of the original. This corrected edition adds a new index of the critics and philosophers cited in the text and makes one of contemporary criticism's most indispensable works even more accessible and usable. (shrink)

"In this densely imbricated volume Derrida pursues his devoted, relentless dismantling of the philosophical tradition, the tradition of Plato, Kant, Hegel, Nietzsche, Husserl, Heidegger--each dealt with in one or more of the essays. There are essays too on linguistics (Saussure, Benveniste, Austin) and on the nature of metaphor ("White Mythology"), the latter with important implications for literary theory. Derrida is fully in control of a dazzling stylistic register in this book--a source of true illumination for those prepared to follow his (...) arduous path. Bass is a superb translator and annotator. His notes on the multilingual allusions and puns are a great service."--Alexander Gelley, Library Journal. (shrink)

The paper deals with the contributions of Jacques Herbrand to logic and philosophy in historical context.

"I shall speak of ghost, of flame, and of ashes." These are the first words of Jacques Derrida's lecture on Heidegger. It is again a question of Nazism--of what remains to be thought through of Nazism in general and of Heidegger's Nazism in particular. It is also "politics of spirit" which at the time people thought--they still want to today--to oppose to the inhuman. "Derrida's ruminations should intrigue anyone interested in Post-Structuralism. . . . . This study of Heidegger (...) is a fine example of how Derrida can make readers of philosophical texts notice difficult problems in almost imperceptible details of those texts."--David Hoy, London Review of Books "Will a more important book on Heidegger appear in our time? No, not unless Derrida continues to think and write in his spirit. . . . Let there be no mistake: this is not merely a brilliant book on Heidegger, it is thinking in the grand style."--David Farrell Krell, Research in Phenomenology "The analysis of Heidegger is brilliant, provocative, elusive."--Peter C. Hodgson, Religious Studies Review. (shrink)

Responding to questions put to him at a Roundtable held at Villanova University in 1994, Jacques Derrida leads the reader through an illuminating discussion of the central themes of deconstruction. Speaking in English and extemporaneously, Derrida takes up with unusual clarity and great eloquence such topics as the task of philosophy, the Greeks, justice, responsibility, the gift, the community, the distinction between the messianic and the concrete messianisms, and his interpretation of James Joyce. Derrida convincingly refutes the charges of (...) relativism and nihilism that are often leveled at deconstruction by its critics and sets forth the profoundly affirmative and ethico-political thrust of his work. The “Roundtable” is marked by the unusual clarity of Derrida’s presentation and by the deep respect for the great works of the philosophical and literary tradition with which he characterizes his philosophical work. The Roundtable is annotated by John D. Caputo, the David R. Cook Professor of Philosophy at Villanova University, who has supplied cross references to Derrida’s writings where the reader may find further discussion on these topics. Professor Caputo has also supplied a commentary which elaborates the principal issues raised in the Roundtable. In all, this volume represents one of the most lucid, compact and reliable introductions to Derrida and deconstruction available in any language. An ideal volume for students approaching Derrida for the first time, Deconstruction in a Nutshell will prove instructive and illuminating as well for those already familiar with Derrida’s work. (shrink)

" "Positions brings together three interviews with Derrida, outlining his central concerns and ideas.

These two lectures by Jacques Derrida, 'Foreigner Question: Come from Abroad' and 'Step of Hospitality/No Hospitality', derive from a series of seminars on 'hospitality' conducted by Derrida in Paris, January 1996. The book consists of two texts on facing pages. 'Invitation' by Anne Dufourmantelle appears on the left clarifying and inflecting Derrida's 'response' on the right. The interaction between them not only enacts the 'hospitality' under discussion, but preserves something of the rhythms of teaching. The book also characteristically combines (...) careful readings of canonical texts and philosophical topics with attention to the most salient events in the contemporary world, using 'hospitality' as a means of rethinking a range of political and ethical situations. For example, Antigone is revisited in light of the question of impossible mourning; the trial of Socrates is brought into conjunction with the televised funeral of François Mitterrand. (shrink)

An edition of three essays by the leading French philosopher and theorist Jacques Derrida on the ethical, political and linguistic issues posed by the act of 'naming'. Passions: An Oblique Offering is a reflection on the question of the response, on the duty and obligation to respond, and on the possibility of not responding - which is to say, on the ethics and politics of responsibility. Sauf le nom (Post Scriptum) considers the problematics of naming and alterity, or transcendence, (...) raised inevitably by a rigorous negative theology. Much of the text is organised around close readings of the poetry of Angelus Silesius. The final essay, Khora, explores the problem of space or spacing, of the word 'khora' in Plato's Timaeus. Even as it places and makes possible nothing less than the whole world, 'khora' opens, dislocates and displaces all the categories that govern the production of that world, from naming to gender. (shrink)

Cet ouvrage aurait pu s'intituler " matière et vie ". L'auteur nous guide sur le long chemin qui va des constituants élémentaires d'un jeune univers, dans lequel la vie est évidemment absente, jusqu'aux formes complexes de la matière. Il explique comment et pourquoi la matière se complexifie dans le coeur des étoiles de premières générations, dans la nébuleuse protosolaire, sur la jeune Terre envoie de différenciation, dans les premiers océans terrestres. Il décrit ce que l'on croit savoir, mais aussi passe (...) en revue tout ce que l'on ignore à propos de la génération spontanée des premières cellules vivantes. Lorsque la vie apparaît, l'histoire de la matière devient dépendante de l'évolution biologique. Après trois milliards d'années environ, celle-ci conduit à l'apparition de l'homme, seul être vivant capable de faire évoluer la matière. Ce livre propose ainsi une fresque d'une réelle ampleur, sans équivalent à ce jour, écrite pour être accessible à tous. Et pourtant, les questions abordées relèvent de nombreuses disciplines, comme l'astrophysique, la biologie, la chimie, le génie génétique et l'histoire des techniques. (shrink)

Is there, today," asks Jacques Derrida, "another 'question of religion'?" Derrida's writings on religion situate and raise anew questions of tradition, faith, and sacredness and their relation to philosophy and political culture. He has amply testified to his growing up in an Algerian Jewish, French-speaking family, to the complex impact of a certain Christianity on his surroundings and himself, and to his being deeply affected by religious persecution. Religion has made demands on Derrida, and, in turn, the study of (...) religion has benefited greatly from his extensive philosophical contributions to the field. Acts of Religion brings together for the first time Derrida's key writings on religion, along with two new essays translated by Gil Anidjar that appear here for the first time in any language. These texts are organized around the secret holding of links between the personal, the political, and the theological. In these texts, Derrida's reflections on religion span from negative theologyto the limits of reason and to hospitality. Acts of Religion will serve as an excellent introduction to Derrida's remarkable contribution to religious studies. (shrink)

A rich exploration of the idea of friendship and its political consequences, past and future, by the most influential of contemporary philosophers. Until relatively recently, Jacques Derrida was seen by many as nothing more than the high priest of Deconstruction, by turns stimulating and fascinating, yet always somewhat disengaged from the central political questions of our time. Or so it seemed. Derrida's "political turn," marked especially by the appearance of Specters of Marx, has surprised some and delighted others. In (...) The Politics of Friendship Derrida renews and enriches this orientation through an examination of the political history of the idea of friendship pursued down the ages. Derrida's thoughts are haunted throughout the book by the strange and provocative address attributed to Aristotle, "my friends, there is no friend" and its inversions by later philosophers such as Montaigne, Kant, Nietzsche, Schmitt and Blanchot. The exploration allows Derrida to recall and restage the ways in which all the oppositional couples of Western philosophy and political thought—friendship and enmity, private and public life—have become madly and dangerously unstable. At the same time he dissects genealogy itself, the familiar and male-centered notion of fraternity and the virile virtue whose authority has gone unquestioned in our culture of friendship and our models of democracy The future of the political, for Derrida, becomes the future of friends, the invention of a radically new friendship, of a deeper and more inclusive democracy. This remarkable book, his most profoundly important for many years, offers a challenging and inspiring vision of that future. (shrink)

In Archive Fever , Jacques Derrida deftly guides us through an extended meditation on remembrance, religion, time, and technology--fruitfully occasioned by a deconstructive analysis of the notion of archiving. Intrigued by the evocative relationship between technologies of inscription and psychic processes, Derrida offers for the first time a major statement on the pervasive impact of electronic media, particularly e-mail, which threaten to transform the entire public and private space of humanity. Plying this rich material with characteristic virtuosity, Derrida constructs (...) a synergistic reading of archives and archiving, both provocative and compelling. "Judaic mythos, Freudian psychoanalysis, and e-mail all get fused into another staggeringly dense, brilliant slab of scholarship and suggestion."-- The Guardian "[Derrida] convincingly argues that, although the archive is a public entity, it nevertheless is the repository of the private and personal, including even intimate details."-- Choice "Beautifully written and clear."--Jeremy Barris, Philosophy in Review "Translator Prenowitz has managed valiantly to bring into English a difficult but inspiring text that relies on Greek, German, and their translations into French."-- Library Journal. (shrink)

My purpose in this paper is to defend the legitimacy of different religious systems by showing that they arise naturally as a consequence of the fact that we are linguistic beings. I will show that we do not need to presume that such belief systems all have something in common, and that even if they did we would most probably be unaware of it. I shall argue, however, that this lack of a common core does not mean that understanding between (...) different belief systems is impossible, and that, in fact, a dialogue between them is possible without one system being reduced to another. I will defend these ideas through the use of some principles expounded in Wittgenstein’s On Certainty, especially the world-picture concept. (shrink)

The animal that therefore I am (more to follow) -- But as for me, who am I (following)? -- And say the animal responded -- I don't know why we are doing this.

This book critically assesses the implications of modern medicine's claim to be a natural science. Medicine models its scientific and clinical self-understanding on an obsolete positivist conception of science, reality, and consciousness. In this view, the body is modeled as a biological machine, disease as breakdown of the machine, and therapy as physical measures to fix the machine. The problems besetting medical science and practice are rooted in the inadequacy of the positivist philosophical assumptions regarding the nature of science, reality (...) and consciousness To base the diagnostic practices and therapeutic regimes purely on knowledge of physical processes in the human body is, in view of this analysis, at best grossly inadequate, at worst thoroughly dehumanizing (Anton van Niekerk: Editorial Foreword). This means that medicine's clinical method cannot be transformed without transforming the underlying view of science, of reality, and of the human person. The book proposes a broader model of science which overcomes the outdated dichotomy between human and natural sciences. Science is viewed as an interdisciplinary exercise generating multiple perspectives. The insights of the human sciences are essential for scientific clinical medicine. Utilizing evolutionary biology and complexity theory, the author proposes an alternative understanding of reality and human consciousness as a basis for a transformed clinical method. Reality is a hierarchy of systems of increasing complexity. Different levels can be distinguished, namely material systems, living material systems, conscious living material systems and self-conscious living material systems. Each level represents a new manner of being which requires a different scientific discourse of understanding. Using this model of reality the author argues against understanding human consciousness as a byproduct of physical processes in the brain. The human person is a self-conscious, complex, psycho-somatic system, whose well-being is conditioned by much more than physical processes. (shrink)

This volume reflects Derrida's engagement in the late 1970s with French political debates on the teaching of philosophy and the reform of the French university system. While addressing specific contemporary political issues, the essays deal mainly with much broader concerns. With his typical rigor and spark, Derrida investigates the genealogy of several central concepts which any debate about teaching and the university must confront. Thus there are essays on the 'teaching body', both the faculty corps and the strange interplay in (...) the French tradition between the mind and body of the professor; on the question of age in teaching, analyzed through a famous letter of Hegel; on the class, the classroom, and the socio-economic concept of class in education; on language, especially so-called 'natural languages' like French; and on the legacy of the revolutionary tradition, the Estates General, in the university. (shrink)

With a clear presentation, Ethics: Theory and Practice educates readers about ethical theory and has them apply what they learn to specific classic and contemporary moral problems (lying, cheating, establishing ethical business practices, honoring ethical obligations in medicine, etc.). Jacques P. Thiroux first wrote this text 1977 in order to educate readers about ethical theory and its applications in a way that beginning students could understand. The result was an accessible text that isn't too technical and doesn't plunge into (...) complex readings without sufficient background. The text is fully updated with global issues and non-Western ethical views. Keith W. Krasemann now continues Thiroux's efforts of making Ethical Ideas accesible to students. Besides updating the foundations of the text, Krasemann incoporates new and relevant material, most of which is often unique only to this text. (shrink)

Completing the translation of Derrida’s monumental work Right to Philosophy (the first part of which has already appeared under the title of Who’s Afraid of Philosophy?), Eyes of the University brings together many of the philosopher’s most important texts on the university and, more broadly, on the languages and institutions of philosophy. In addition to considerations of the implications for literature and philosophy of French becoming a state language, of Descartes’ writing of the Discourse on Method in French, and of (...) Kant’s and Schelling’s philosophies of the university, the volume reflects on the current state of research and teaching in philosophy and on the question of what Derrida calls a “university responsibility.” Examining the political and institutional conditions of philosophy, the essays collected here question the growing tendency to orient research and teaching towards a programmable and profitable end. The volume is therefore invaluable for the light it throws upon an underappreciated aspect of Derrida’s own engagement, both philosophical and political, in struggles against the stifling of philosophical research and teaching. As a founding member of the Research Group on the Teaching of Philosophy and as one of the conveners of the Estates General of Philosophy, Derrida was at the forefront of the struggle to preserve and extend the teaching of philosophy as a distinct discipline, in secondary education and beyond, in the face of conservative government education reforms in France. As one of the founders of the Collège International de Philosophie, he worked to provide a space for research in and around philosophy that was not accepted or legitimated in other institutions. Documenting and reflecting upon these engagements, Eyes of the University brings together some of the most important and incisive of Derrida’s works. (shrink)

Jacques Maritain's An Introduction to Philosophy was first published in 1931. Since then, this book has stood the test of time as a clear guide to what philosophy is and how to philosophize. Inspired by the Thomistic Revival called for by Leo XIII, Maritain relies heavily on Aristotle and St. Thomas Aquinas to shape a philosophy that, far from sectarian theology in disguise, is driven by reason and engages the modern world. Re-released as part of the Sheed & Ward (...) Classic series, An Introduction to Philosophy is sure to enliven the minds of students and general readers for years to come. From the new introduction by Ralph McInerny: You are about to read a magnificent introduction not only to a kind of philosophy but to philosophizing itself. Jacques Maritain was a relatively young man when he wrote this book, but his effort is one that attracts any philosopher more and more as he grows older. However odd and unusual what he says becomes, the philosopher yearns to show how even the most abstruse claims can be put into relation with what the reader already knows. That, in its essence, is what teaching is. In this book, the reader will find a wise and certain guide into philosophizing as such. And, in the end, he will find that what he reads is really only a refinement and development of what he and everybody else already knew. (shrink)

A pergunta central do presente trabalho é: a tolerância é um valor suficiente nas relações inter-religiosas em uma sociedade onde há diversidade religiosa? Para responder isso, começo mostrando alguns usos cotidianos de tal conceito, a fim de elucidar alguns erros comuns a tais usos. Após isso, apresento algumas defesas filosóficas desse conceito e defendo uma ideia de tolerância que entendo ser mais razoável. Em seguida, mostro como tal conceito é necessário e importante para as relações inter-religiosas, apesar de ser insuficiente (...) para tais relações, podendo, na verdade, limitar relações mais profícuas entre religiões, principalmente, em relação a debates de interesse público. Ao final, apresento, brevemente, uma proposta de relação inter-religiosa que vai além da tolerância e promove, a meu ver, uma interação mais profícua entre diferentes religiões. (shrink)

Resumo: Este trabalho busca fazer algumas especulações a respeito de uma das idéias mais controversas presentes na primeira obra de Wittgenstein, a saber, o místico. Tentaremos elucidar este conceito, comparando-o com o misticismo religioso caracterizado por William James em As Variedades da experiência religiosa. Tal comparaçáo se faz necessário, a nosso ver, para que se possa esclarecer algumas peculiaridades do místico tractatiano, desenvolvendo assim, uma percepçáo mais acurada da importância deste conceito dentro do Tractatus. A nosso ver, ele náo é (...) um tema gratuito em tal obra, ao contrário, é decorrência lógica do encontro do sujeito volitivo com os limites da linguagem, apresentados através da análise lógica da proposiçáo. Tentaremos, assim, neste trabalho, elucidar como o místico do Tractatus se assemelha e difere do misticismo religioso. Palavras-chave: James; Místico; Tractatus ; Wittgenstein. (shrink)

Resumo: A questão que move este trabalho é a seguinte: é possível justificar e fomentar o diálogo inter-religioso, através das abordagens pluralistas atuais? Pretende-se empreender uma análise de duas teorias pluralistas, mostrando suas vantagens e limites, para justificar e fomentar o diálogo inter-religioso. Num primeiro momento, será feita uma breve introdução e contextualização dos problemas filosóficos gerados pela diversidade religiosa. Feito isso, serão apresentadas e discutidas duas teorias pluralistas atuais. Será focalizada primeiramente a teoria pluralista de John Hick, o qual (...) possui uma proposta de justificação do pluralismo religioso que tem como ponto central a distinção, emprestada de Kant, entre a realidade fenomênica e a realidade numênica ou entre fenômeno e coisa em si. É daí que seu pluralismo pode ser chamado de pluralismo transcendental. Serão abordados e discutidos os principais conceitos, alcances e limites dessa teoria. Após isso, o mesmo se fará com a teoria de Victoria Harrison, conhecida como pluralismo internalista, que parte de uma adaptação do realismo interno de Putnam ao âmbito da diversidade religiosa. Por fim, esboçar-se-á uma avaliação comparativa das duas teorias, analisando-se as possibilidades e limites dessas teorias, no que se refere ao diálogo inter-religioso.: Is it possible to justify and promote inter-religious dialogue through current pluralistic approaches? This paper analyses two pluralist theories, showing their advantages and limits in justifying and promoting interreligious dialogue. First I make a brief introduction and contextualization of the philosophical problems generated by religious diversity. Next I present and discuss two current pluralistic theories. The first is the pluralistic theory of John Hick, which in justifying religious pluralism has as its central point the distinction, borrowed from Kant, between phenomenal and noumenal reality; Hick’s theory can be called transcendental pluralism. The second is Victoria Harrison’s theory, known as internalist pluralism. This theory is an adaptation of Putnam’s internal realism to the problems of religious diversity. Finally, I make a comparative evaluation of the two theories, analyzing their possibilities and limitations with regard to interreligious dialogue. (shrink)

In this paper, I consider syncretic processes as generators of syncretic beliefs and discuss the question of whether the religious believer, especially the theist believer, would have reasons for trusting in the beliefs that arise from this process. I intend to answer the following specific question: Is the theist, specially the Christian theist, justified in forming and maintaining syncretic beliefs? However, the answer to the specific question is dependent on an answer to a broad question, namely, whether a believer in (...) general is justified in forming and maintaining syncretic beliefs. For this reason, much of this article will focus on the broad question to later answer the specific question. I will argue that both in the case of syncretic beliefs in general and in the case of syncretic-theistic beliefs in particular, defeaters are unsustainable, and a religious believer has good reasons to maintain syncretic beliefs. (shrink)

I propose that, in its form, it is possible to make a religious reading of Tractatus Logico-Philosophicus along the lines of how Wittgenstein himself understood religion, and in particular, religious conversion. This idea could appear to be completely senseless. But we cannot forget that Wittgenstein himself said that although he did not consider himself a religious man, he could not help seeing every problem in a religious way. It is precisely this religious way of thinking that I would like to (...) apply to the Tractatus. I begin by elucidating Wittgenstein's ideas of ​​religion, especially his notion of religious conversion. After that, I briefly describe the Tractatus, its objectives, and what happens if we climb the ladder of this work. I then show how the goals of the work and where the ladder of the Tractatus leads us take a religious form. That is, they lead to a conversion to a new way of seeing the world and language. This is similar to a religious conversion that makes us see the world in a completely different way. I conclude by discussing how such a religious perspective helps us to understand the sense of the Tractatus by making an analogy with the Wittgenstein’s ideas in relation to the role of religious doctrine. (shrink)

This volume contains the speech given by Derrida at Emmanuel Levinas’s funeral on December 27, 1995, and his contribution to a colloquium organized to mark the first anniversary of Levinas’s death.

This volume brings together four of Jacques Derrida's essays on Maurice Blanchot's fictions: "Pace Not(s)," "Living on," "Title To Be Specified," and "The Law of Genre.".

Derrida's introduction to his French translation of Husserl's essay "The Origin of Geometry," arguing that although Husserl privileges speech over writing in an account of meaning and the development of scientific knowledge, this privilege is in fact unstable.

This volume collects twenty-three interviews given over the course of the last two decades by Jacques Derrida. It illustrates the extraordinary breadth of his concerns, touching upon such subjects as the teaching of philosophy, sexual difference and feminine identity, the media, AIDS, language and translation, nationalism, politics, and Derrida's early life and the history of his writings.

“For what tomorrow will be, no one knows,” writes Victor Hugo. This dialogue, proposed to Jacques Derrida by the historian Elisabeth Roudinesco, brings together two longtime friends who share a common history and an intellectual heritage. While their perspectives are often different, they have many common reference points: psychoanalysis, above all, but also the authors and works that have come to be known outside France as “post-structuralist.” Beginning with a revealing glance back at the French intellectual scene over the (...) past forty years, Derrida and Roudinesco go on to address a number of major social and political issues. Their extraordinarily wide-ranging discussion covers topics such as immigration, hospitality, gender equality, and “political correctness”; the disordering of the traditional family, same-sex unions, and reproductive technologies; the freedom of the “subject” over and against “scientism”; violence against animals; the haunting specter of communism and revolution; the present and future of anti-Semitism (as well as that which marked Derrida’s own history) and the hazardous politics of criticizing the state of Israel; the principled abolition of the death penalty; and, to conclude, a chapter “in praise of psychoanalysis.” These exchanges not only help to situate Derrida's thought within the milieu out of which it grew, they also show more clearly than ever how this thought, impelled by a deep concern for justice, can be brought to bear on the social and political issues of our day. What emerges here above all, far from an abstract, apolitical discourse, is a call to take responsibility—for the inheritance of a past, for the singularities of the present, and for the unforeseeable tasks of the future. (shrink)

Cette communication proposee a un colloque franco-Americain est l'analyse de la situation philosophique francaise actuelle. Apres quelques considerations sur la signification politique et historique d'un colloque international de philosophie, L'auteur pose la question de l'homme et de ses fins (au sens a bigu de mort et de finalite), Telle qu'elle fascine la philosophie francaise aujourd'hui. Pour comprendre en quels termes se pose aujourd'hui cette question en france, Il faut tenir compte de la lecture qui a ete faite par les deux (...) dernieres generations de kant, Hegel, Husserl et heidegger. A un premier niveau, Cette lecture a meconnu, De maniere tres significative, La critique de l'anthropologisme, Sinon de l'humanisme, Qui est a l'oeuvre chez ces quatre philosophes. Les principaux arguments de cette critique sont reconstitues au cours d'une premiere etape. Mais a un deuxieme niveau, Il apparait qu'un humanisme profond soutient cette critique. Demonstration en est faite, Avec une attention particuliere en ce qui concerne heidegger, Dont la situation est plus difficile et plus decisive. C'est cette dermiere analyse qui est presupposee par toute la critique de l'humanisme qui domine aujourd'hui en france. (shrink)