L'article interroge la compréhension du parcours de transsexualisation comme rite de passage, notamment dans sa capacité à rendre compte d'un certain nombre de caractéristiques propres au « changement de sexe » et dans sa manière d'envisager la notion d'identité sexuée.The article examines the understanding of course transsexualisation a rite of passage, especially in its ability to account for a number of characteristics of the "sex change" And in the way consider the notion of sexual identity.

"Saturne, c'est ici l'Absolu de Hegel, un Absolu pensé si seul qu'il ne vit que de la perpétuelle dévoration de ses propres enfants, craignant d'être détrôné de son absoluité s'il n'absorbe pas, à mesure qu'il la produit, sa propre altérité. C'est cette solitude de Dieu qui est ici interrogée, en suivant au sein de l'oeuvre hégélien l'évolution, puis le plein déploiement conceptuel de la notion de Singularité, qui n'est autre que le nom divin par excellence. Si Dieu, l'Absolu, est pour (...) Hegel la Singularité même, ce n'est que parce qu'il est le mouvement de réflexion réciproque de l'Universel et du Particulier : l'Esprit est la réflexion du Logique dans la Nature, et de la Nature dans le Logique. Hegel ou Le Festin de Saturne se présente alors comme une enquête destinée à dévoiler le meurtre rituel dont la Singularité est le nom dans le Système hégélien. Or, cette Singularité, que nous sommes habitués à entendre individuelle, s'y révèle être boulimique ou, justement, saturnienne. S'ouvrant sur la faillite spéculative des singuliers sensibles au début de la Phénoménologie de l'Esprit, le présent ouvrage ne pourra se conclure qu'avec le triomphe de la Singularité dialectique ne laissant rien - pas même ou surtout pas son Autre - hors d'elle-même, lorsque ce triomphe sera mesuré à l'aune de la conceptualité chrétienne dont se revendique le protestant Hegel, mais qu'il trahit sur un point capital en voulant l'accomplir. Mais Saturne, c'est aussi le "soleil noir" des alchimistes, que l'on a pu associer au soleil obombré au moment de la mort du Christ : quoi de plus naturel, dès lors, que d'en faire l'astre tutélaire d'un système qui se construit tout entier autour d'un "Vendredi saint spéculatif"? Car, comme Dante dut traverser les neuf cercles de l'Enfer avant d'espérer pouvoir s'élever au Purgatoire, puis au Paradis, l'homme pensant doit traverser le Système de la Science, en subir peut-être les glaçantes tentations, en méditer en tous cas la fascinante rigueur conceptuelle, pour pouvoir ensuite espérer voir scintiller devant lui les lueurs matinales d'un inattendu "dimanche de Pâques spéculatif"."--Page 4 of cover. (shrink)

--I. The life of Ramakrishna. -- II. The life of Vivekananda and the universal gospel.

By the author of Life of Ramakrishna, who won the Nobel Prize in Literature.

In these three Indian biographies dating from the 1920s, Romain Rolland introduces the French reader to Gandhi's political struggle and to the spiritual careers of Ramakrishna and his disciple Vivekananda, while revealing the deep meaning of his attraction to Hindu India at this time of his life.

“Neural coding” is a popular metaphor in neuroscience, where objective properties of the world are communicated to the brain in the form of spikes. Here I argue that this metaphor is often inappropriate and misleading. First, when neurons are said to encode experimental parameters, the neural code depends on experimental details that are not carried by the coding variable. Thus, the representational power of neural codes is much more limited than generally implied. Second, neural codes carry information only by reference (...) to things with known meaning. In contrast, perceptual systems must build information from relations between sensory signals and actions, forming an internal model. Neural codes are inadequate for this purpose because they are unstructured and therefore unable to represent relations. Third, coding variables are observables tied to the temporality of experiments, whereas spikes are timed actions that mediate coupling in a distributed dynamical system. The coding metaphor tries to fit the dynamic, circular, and distributed causal structure of the brain into a linear chain of transformations between observables, but the two causal structures are incongruent. I conclude that the neural coding metaphor cannot provide a valid basis for theories of brain function, because it is incompatible with both the causal structure of the brain and the representational requirements of cognition. (shrink)

Inner speech has been shown to vary in form along several dimensions. Along condensation, condensed inner speech forms have been described, that are supposed to be deprived of acoustic, phonological and even syntactic qualities. Expanded forms, on the other extreme, display articulatory and auditory properties. Along dialogality, inner speech can be monologal, when we engage in internal soliloquy, or dialogal, when we recall past conversations or imagine future dialogues involving our own voice as well as that of others addressing us. (...) Along intentionality, it can be intentional (when we deliberately rehearse material in short-term memory) or it can arise unintentionally (during mind wandering). We introduce the ConDialInt model, a neurocognitive predictive control model of inner speech that accounts for its varieties along these three dimensions. ConDialInt spells out the condensation dimension by including inhibitory control at the conceptualization, formulation or articulatory planning stage. It accounts for dialogality, by assuming internal model adaptations and by speculating on neural processes underlying perspective switching. It explains the differences between intentional and spontaneous varieties in terms of monitoring. We present an fMRI study in which we probed varieties of inner speech along dialogality and intentionality, to examine the validity of the neuroanatomical correlates posited in ConDialInt. Condensation was also informally tackled. Our data support the hypothesis that expanded inner speech recruits speech production processes down to articulatory planning, resulting in a predicted signal, the inner voice, with auditory qualities. Along dialogality, covertly using an avatar’s voice resulted in the activation of right hemisphere homologues of the regions involved in internal own-voice soliloquy and in cerebellar deactivation, consistent with internal model adaptation. Switching from first-person to third-person perspective resulted in activations in precuneus and parietal lobules. Along intentionality, compared with intentional inner speech, mind wandering with inner speech episodes was associated with greater bilateral inferior frontal activation and decreased activation in left temporal regions. This is consistent with the reported subjective evanescence and presumably reflects condensation processes. Our results provide neuroanatomical evidence compatible with predictive control and in favor of the assumptions made in the ConDialInt model. (shrink)

The neural coding metaphor is so ubiquitous that we tend to forget its metaphorical nature. What do we mean when we assert that neurons encode and decode? What kind of causal and representational model of the brain does the metaphor entail? What lies beneath the neural coding metaphor, I argue, is a bureaucratic model of the brain.

Psychiatry is becoming a cognitive neuroscience. This new paradigm not only aims to give new ways for explaining mental diseases by naturalizing them, but also to have an influence on different levels of psychiatric norms. We tried here to verify whether a biological paradigm is able to fulfill this normative goal. We analyzed three main normative assumptions that is to say the will of giving psychiatry a valid nosology, a rigorous definition of what is a mental disease, and new tools (...) for destigmatizing mentally ill patients. Although these different kinds of normativity are very heterogeneous, we must conclude that, in all these cases, biological psychiatry is a failure, in part because of a lack of epistemological conceptualization. (shrink)

Résumé Cette étude cherche à établir entre Maître Eckhart et Fichte une commune nécessité structurelle d’un principe d’unité s’articulant à partir d’une commune réflexion sur la place accordée à l’être, qui engendre une proximité d’intérêt marquée pour une doctrine de l’image qui peut trouver une interprétation théologique. Ensuite, nous montrons que la Doctrine de la Science entretient avec la théologie négative un rapport privilégié quoique implicite en ce que l’Absolu se veut au fond insaisissable au concept et à la conscience. (...) Cette contribution s’achève sur une tentative critique d’ouverture vers l’occasion d’un dialogue entre Maître Eckhart et Fichte en accentuant les subtiles différences qui les séparent notamment sur les figures du Soll, de la lumière et de la révélation. (shrink)

Résumé L’étude porte sur la représentation d’un enfer chinois. Les espaces plastiques et l’équivoque domaine du textuel y sont interrogés. Fruit d’une imagination complexe, liée aux syncrétismes religieux et païens, l’image engendre des formes vivantes inattendues, notamment grâce à la facture de l’imagier. Condamné par les sages chinois comme la source du mal, l’esprit de démesure semble gagner, jusque dans les moindres détails, ces enfers aux châtiments hallucinants.

Résumé Le formalisme relève d’une vision unilatérale et dualiste qui lutte contre les formes. La forme est vivante comme désir conscient et inconscient, matière, couleur, rythme, métamorphose, Gestaltung énergétique et érotique au sens de Klee. Ces perspectives semblent échapper à nombre de théoriciens qui la figent dans ses oppositions traditionnelles avec le contenu et la matière. Refoulant l’événement sensible et corporel qu’elle constitue, les uns l’assimilent au formalisme, les autres élaborent un concept d’informe, tous s’avérant incapables de distinguer la forme (...) du formalisme. (shrink)

Quel est l’étrange point commun qui réunit l’orientation spatiale, l’orientation sexuelle et l’orientalisme? Comment notre expérience intime de l’espace comme orienté et nos peurs de désorientation jouent-ils sur nos manières d’appréhender les dissidences de genre et de sexualité? Autant de questions que la phénoménologie de Sara Ahmed explore dans ce texte en s’interrogeant sur la manière dont les espaces que nous habitons redressent nos comportements et comment celleux qui désobéissent à cette rectitude sont lues comme étranges, obliques, bref : queer.

Transcranial alternating-current stimulation in the frequency range of 1–100 Hz has come to be used routinely in electroencephalogram studies of brain function through entrainment of neuronal oscillations. It turned out, however, to be highly non-trivial to remove the strong stimulation signal, including its harmonic and non-harmonic distortions, as well as various induced higher-order artifacts from the EEG data recorded during the stimulation. In this paper, we discuss some of the problems encountered and present methodological approaches aimed at overcoming them. To (...) illustrate the mechanisms of artifact induction and the proposed removal strategies, we use data obtained with the help of a schematic demonstrator setup as well as human-subject data. (shrink)

A weak and equivocal sign, raised to the rank of a central conceptual scheme in the philosophies of Levinas and Derrida, the notion of trace appears in an allusive but insistent way in Merleau-Ponty's writings devoted to speech and writing. Traces challenge the hegemonic omnipotence of the sign; they both conjure up the mundane contextuality of speech and the lacunar dimension of the expression of meaning, beyond any phenomenal presence and any presentive intuition. Through Husserlian phenomenology, Merleau-Ponty examines the essential (...) character of writing in the constitution of corporeality, otherness, intersubjectivity, and historicity: graphic signs, thought of as traces and the “experience of an absent”, acquire a dimension of material ideality of a new kind, at the limits of phenomenology. (shrink)

The role of the major histocompatibility complex (MHC) in mate choice in humans is controversial. Nowadays, the availability of genetic variation data at genomic scales allows for a careful assessment of this question. In 2008, Chaix et al. reported evidence for MHC‐dependent mate choice among European American spouses from the HapMap 2 dataset. Recently, Derti et al. suggested that this observation was not robust. Furthermore, when Derti et al. applied similar analyses to the HapMap 3 European American samples, they did (...) not see a significant effect. Although some of the points raised by Derti et al. are relevant, we disagree with the reported absence of evidence for MHC‐dependent mate choice within the HapMap samples. More precisely, we show here that the MHC dissimilarity among HapMap 3 European American spouses is still extreme in comparison to the rest of the genome, even after multiple testing correction. This finding supports the hypothesis of MHC‐dependent mate choice in some human populations. (shrink)

To make the voice heard of those for whom the written word is not part of their cultural tradition is Romaine Moreton’s project as Aboriginal poetess and performer. We publish here two poems from her collection Post Me to the Prime Minister. Flowing by the beat of the bongo, originally written in English, manoeuvering between the written language of the colonisator and the music of the colonised, they forcefully express Romaine Moreton’s struggle : the combat of a people for the (...) right to represent itself and to be the author of its own existence. (shrink)

This paper shows that low-level generalisations in argument structure constructions are crucial to understanding the concept of alternation: low-level generalisations inform and constrain more schematic generalisations and thus constructional meaning. On the basis of an analysis of the causative alternation in English, and more specifically of the theme, I show that each construction has its own schematic meaning. This analysis is conducted on a dataset composed of 11,554 instances of the intransitive non-causative construction and the transitive causative construction. The identification (...) of lower-level generalisations feeds into the idea that language acquisition is organic and abstractions are formed only gradually from exposure to input. So far, most of the literature on argument structure constructions has focused on the verb itself, and thus fails to capture these generalisations. I make up for this deficit through an in-depth analysis of the causative alternation. (shrink)

We show that the free pseudospace is a reduct of a 1-based theory. This answers a question of David M. Evans. The theory is superstable, but not ω-stable.

L’ouvrage de Rebecca Futo Kennedy sur les femmes étrangères à Athènes vient combler un vide historiographique. Si les études portant sur la place des femmes citoyennes dans l’Athènes classique sont, depuis plus d’une trentaine d’années, toujours plus nombreuses, celles consacrées aux femmes étrangères sont quasi absentes. L’intention de l’auteure est d’ouvrir un champ délaissé jusqu’ici, en soulignant les stéréotypes pouvant porter à la fois sur les femmes et sur les étranger(e)s. Elle souhai...

Focusing on the reception of Maine de Biran by Alexis Bertrand in his thesis, L’aperception du corps humain par la conscience (1880), I will demonstrate how the “corps propre” (one’s own body) becomes a key concept in order to re-orientate the French spiritualist movement. To do so, Bertrand’s neo-Biranism uses a new methodology with phenomenological issues. The image of the body, the primitive space or the engagement within the world becomes new research themes for spiritualism. His interpretation of Biran’s philosophy (...) leads him to criticize mechanistic epistemology, and especially the concept of reflex. In this context, Bertrand proposes an animist metaphysics, aiming to reconcile his Biranism with the advances of science. As a consequence, the history of the concept of one’s own body must take into account metaphysical perspectives and not only scientific and experimental researches. (shrink)

For naturalism, fed on recent cosmological speculations, mankind is in a position similar to that of a set of people living on a frozen lake, surrounded by cliffs over which there is no escape, yet knowing that little by little the ice is melting, and the inevitable day drawing near when the last film of it will disappear, and to be drowned ignominiously will be the human creature’s portion. The merrier the skating, the warmer and more sparkling the sun by (...) day, and the ruddier the bonfires at night, the more poignant the sadness with which one must take in the meaning of the total situation. —William James, The Varieties of Religious Experience1. (shrink)