Si l’on s’accorde à voir dans l’ouvrage du clergyman mélancolique Robert Burton paru en 1621 une sorte d’aboutissement et de consécration de la mode mélancolique, l’on a toutefois tendance à négliger le fait que l’anatomiste utilise le discours médical et la tradition mélancolique pour attirer l’attention de ses contemporains sur l’existence d’un désordre qui se manifeste, au niveau de la collectivité, par une crise religieuse, politique, sociale et économique. C’est sous le patronage de l’un des premiers représentants du courant (...) mercantiliste que Burton se place pour justifier l’emploi de la notion de « mélancolie politique » : celui de Giovanni Botero. La lecture de la « Préface » de L’Anatomie de la Mélancolie permet de constater l’existence d’une forte convergence entre les méthodes et les analyses des premiers mercantilistes anglais et le diagnostic de Robert Burton sur la crise économique que traverse l’Angleterre de Jacques Ier. Comment expliquer alors la coexistence dans le même texte de ce discours économique qui propose des réformes concrètes pour remédier à une situation de crise et d’un discours utopique qui préconise une forme autoritaire et disciplinaire de pouvoir comme remède à la mélancolie politique tout en affirmant le caractère chimérique et irréalisable de tout changement radical? (shrink)

Au moment où paraît l’Anatomie de la Mélancolie de Robert Burton (1e édition en 1621), l’humorisme se trouve sérieusement remis en cause par les découvertes du contemporain de Burton, William Harvey, concernant la circulation du sang. Comment expliquer alors la parution de cet ouvrage qui se présente comme une somme de toutes les connaissances médicales, philosophiques ou historiques accumulées au sujet de la mélancolie depuis l’Antiquité jusqu’à la fin de la Renaissance ? L’article se donne pour objectif de comprendre (...) quel peut être l’intérêt stratégique d’un recours au discours mélancolique et à la théorie des humeurs, lesquels deviennent sous la plume de Burton des instruments idéals permettant d’attirer l’attention sur la crise politique, sociale, économique et religieuse que traverse la monarchie anglaise de Jacques Ier. (shrink)

PART ONE ALEXANDER OF APHRODISIAS— AN INTRODUCTION A study of a work by Alexander of Aphrodisias must be prefaced by some general introduction to the author ...

Whilst Edward Gibbon's Memoirs of My Life comprise a notoriously complex document of autobiographical artifice, there is no reason to question the honesty of its revelation of his attitudes to geography and its relationship to the historian's craft. Writing of his boyhood before going up to Oxford, Gibbon commented that his vague and multifarious reading could not teach me to think, to write, or to act; and the only principle, that darted a ray of light into the indigested chaos, was (...) an early and rational application of the order of time and place. The maps of Cellarius and Wells imprinted in my mind the picture of ancient geography: from Stranchius I imbibed the elements of chronology: the Tables of Helvicus and Anderson, the Annals of Usher [ sic ] and Prideaux, distinguished the connection of events. . . This seems a fairly direct comment on Gibbon's attitude to geography as a historian in that it is confirmed by various of his working documents and commonplace book comments not aimed at posterity and by the practice embodied in his great work that was thus targeted, the Decline and Fall. Taking Gibbon's private documents, the first manuscript we have in his English Essays, for example, is a tabulated chronology from circa 1751 when Gibbon was fourteen years old, which begins with the creation of the world in 6000 BC and runs up to 1590 BC, this being exactly the sort of material which could be commonplaced from the likes of Ussher and Prideaux. Matching this attention to chronology is a concern with geography, and indeed the two are coupled together as in his comment in the Memoirs. Thus in his Index Expurgatoris, Gibbon berates Sallust as “no very correct historian” on the grounds that his chronology is not credible and that “notwithstanding his laboured description of Africa, nothing can be more confused than his Geography without either division of provinces or fixing of towns”. In this regard, Gibbon the author of the Decline and Fall was a “correct” historian, in that he was careful to frame each arena in which historical events were narrated in the light of a prefatory description of the geography of the location under discussion. This is most readily apparent in the second half of the opening chapter of the work, where Gibbon proceeds on what his “Table of Contents” calls a “View of the Provinces of the Roman Empire”, starting in the West with Spain and then proceeding clockwise to reach Africa on the other side of the Pillars of Hercules, a pattern of geographical description directly mirroring ancient practice in Strabo's Geography and Pomponius Mela's De Situ Orbis. But this practice of prefacing a historical account with geographical description repeats itself at various points in the work, as when, approaching the end of his grand narrative, Gibbon reaches the impact of “Mahomet, with sword in one hand and the Koran in the other” on “the causes of the decline and fall of the Eastern empire”. Before discussing the birth of Islam, Gibbon treats his readers to a discussion of the geography of Arabia, beginning with its size and shape before moving on to its soils, climate and physical–geographic subdivisions. (shrink)

À Denis Fisette1Dans sa préface à Methods of Logic, Quine écrivait que « si les objets physiques n’existaient pas, ils auraient dû être inventés. Ils sont indispensables à titre de communs dénominateurs publics de l’expérience sensible privée ». La plus mauvaise lecture qu’on puisse faire de ces lignes serait d’en conclure, de façon très platement réaliste, que, puisque les objets existent, nous n’avons...

Parmi les nombreuses publications qui ont accompagné l’exposition Mélancolie, génie et folie, soulignons la parution d’un large choix de textes extraits de l’Anatomie de la mélancolie de Robert Burton (1577-1640), sous la direction de Gisèle Venet. L’œuvre de ce « théologien de profession et médecin par inclination » n’a pas d’emblée trouvé son chemin dans la « langue de Molière » (Préface, p. 7-8). Cette méconnaissance a partiellement pris fin en l’an 2000 grâce au gigantesque travail de tra..

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.1 (2003) 80-97 [Access article in PDF] Literary Truth as Dreamlike Expression in Foucault's and Borges's "Chinese Encyclopedia" Robert Wicks ALTHOUGH THE TOPIC REMAINS MOSTLY unexplored, Michel Foucault had an aesthetic and intellectual attraction towards writers and artists in the Spanish-speaking tradition. For example, at the conclusion of his Histoire de la folie (Madness and Civilization, 1961)—a book which brought him extensive intellectual recognition in (...) France—Foucault drew his readers' attention to José de Goya y Lucientes's (1746-1828) well-known etching, El Sueño de la Razón Produce Monstruos (The Sleep of Reason Brings Forth Monsters, Plate 43 of Los Caprichos, 1797). In Foucault's estimation, by revealing a "night which is doubtless that of classical unreason," Goya's work represented a socially removed condition within which people encounter "what is most solitary" and experience what is "deepest" within themselves. With his reference to Goya's imagery, Foucault illustrated a major theme of his history of madness, namely, how people referred to as "mentally ill" experienced a gradual, physical exclusion from participation in public society, and how they were eventually isolated in a more frightening way: within their physical confinement, they were subject to techniques of psychological and spiritual alienation that reduced them to a condition of utter solitude.In a comparable, if not more central manner, Foucault used as thematic motifs for the preface, first and second chapters of a book for which he is widely known, Les Mots et les choses (The Order of Things, 1966), the work of three major writers and artists from the Spanish-speaking world: Jorges Luis Borges (1899-1986), Diego Velázquez (1599-1660), and Miguel de Cervantes (1547-1616). Among these references, the most popular is probably Foucault's discussion of [End Page 80] Velázquez's Las Meninas—a painting which captured Foucault's interest as a perfect exemplar of its time period—and which inspired him to devote the entire first chapter of his book to decoding the mechanics of its perspectival arrangement. And within the community of those who read, write and discuss the interrelationship between Foucault's thought, literary theory and the contemporary emphasis upon the multivocal quality of textual meaning, Foucault's citation of an excerpt from a short story by Borges—the subject of this essay—is also familiar. Foucault introduced his 1966 book, The Order of Things, with the following words: This book first arose out of a passage in Borges, out of the laughter that shattered, as I read the passage, all the familiar landmarks of my thought—our thought, the thought that bears the stamp of our age and our geography—breaking up all the ordered surfaces and all the planes with which we are accustomed to tame the wild profusion of existing things, and continuing long afterwards to disturb and threaten with collapse our age-old distinction between the Same and the Other. This passage quotes a "certain Chinese encyclopedia" in which it is written that "animals are divided into: (a) belonging to the Emperor, (b) embalmed, (c) tame, (d) suckling pigs, (e) sirens, (f) fabulous, (g) stray dogs, (h) included in the present classification, (i) frenzied, (j) innumerable, (k) drawn with a very fine camelhair brush, (l) et cetera, (m) having just broken the water pitcher, (n) that from a long way off look like flies." In the wonderment of this taxonomy, the thing we apprehend in one great leap, the thing that, by means of the fable, is demonstrated as the exotic charm of another system of thought, is the limitation of our own, the stark impossibility of thinking that. 1The short story from which Foucault extracted the above, quasi-cubistic, excerpt was published in Borges's 1952 collection, Otras Inquisiciones (Other Inquisitions), and is entitled, "The Analytical Language of John Wilkins." Although this story's entirety is rarely surveyed in discussions of Foucault, appreciating its broader contents helps illuminate why Foucault began The Order of Things with this entertaining and bizarre segment. Borges's original... (shrink)

DESCARTES IS USUALLY CREDITED WITH THE INAUGURATION of modern philosophy. This inauguration consists in a mathematical-mechanical understanding of physics and a concern with human self-consciousness. The Passions of the Soul treats, however, fleetingly, that being which can be regarded as both an object of the mathematical physicist and of the speculative philosopher—“de toute la nature de l’homme.” The peculiarity, if not uniqueness, of this subject, who is discontinuous with the rest of nature, implies that Descartes’ words in the preface—“mon dessein (...) n’a pas est d’expliquer les Passions en Orateur, ny mesme en Philosophe moral, mais seulement en Physicien”—cannot be wholly accurate, if only because man is not simply a physical being in the Cartesian sense. Cartesian physics does away with the final cause an explanation in physics: yet the final cause, the end, is fundamental to any discussion of desire, which is essentially futural, that is, goal directed or purposive. And it is only by virtue of desire that any action results from the passions of the soul. It is thus not simply efficient causation that regulates the activity of man taken as a whole: Descartes speaks of “le machine de nostre corps” but not of “la machine qui est l’homme.”. (shrink)

Robert Hannas The Rational Human Condition is a five-volume book series, including: Volume 1. Preface and General Introduction, Supplementary Essays, and General Bibliography Volume 2. Deep Freedom and Real Persons: A Study in Metaphysics Volume 3. Kantian Ethics and Human Existence: A Study in Moral Philosophy Volume 4. Kant, Agnosticism, and Anarchism: A Theological-Political Treatise Volume 5. Cognition, Content, and the A Priori: A Study in the Philosophy of Mind and Knowledge The fifth volume in the series, Cognition, Content, (...) and the A Priori, was published by Oxford University Press in 2015. So, with the present publication of the first four volumes in the series by Nova Science in 2019, all five volumes of The Rational Human Condition are now available in hard-copy and as e-books. All five books share a common aim, which is to work out a true general theory of human rationality in a thoroughly nonideal natural and social world. This philosophical enterprise is what Hanna calls rational anthropology. In the eleventh and most famous of his Theses on Feuerbach, Marx wrote that philosophers have only interpreted the world in different ways; the point is to change it. Hanna completely agrees with Marx that the ultimate aim of philosophy is to change the world, not merely interpret it. So, Marx and Hanna are both philosophical liberationists: that is, they both believe that philosophy should have radical political implications. But, beyond Marx, Hanna also thinks that the primary aim of philosophy (understood as rational anthropology) and its practices of synoptic reflection, writing, teaching, and public conversation is to change lives for the betterand ultimately, for the sake of the highest good. Then, and only then, can the human race act upon the world in the right way. The four volumes of The Rational Human Condition will therefore appeal not only to philosophers, but also to any other philosophically-minded person interested in the intellectual and practical adventure of synoptic, reflective thinking about the nature of our rational, but still ineluctably human, all-too-human lives. (shrink)

List of contributors; Acknowledgments; Introduction Robert S. Westman and David C. Lindberg; 1. Conceptions of the scientific revolution from Bacon to Butterfield: a preliminary sketch David C. Lindberg; 2. Conceptions of science in the scientific revolution Ernan McMullin; 3. Metaphysics and the new science Gary Hatfield; 4. Proof, portics, and patronage: Copernicus’s preface to De revolutionibus Robert S. Westman; 5. A reappraisal of the role of the universities in the scientific revolution John Gascoigne; 6. Natural magic, hermetism, and (...) occultism in early modern science Brian P. Copenhaver; 7. Natural history and the emblematic world view William B. Ashworth, Jr.; 8. From the secrets of nature to public knowledge William Eamon; 9. Chemistry in the scientific revolution: problems of language and communication Jan V. Golinski; 10. The new philosophy and medicine in seventeenth-century England Harold J. Cook; 11. Science and heterodoxy: an early modern problem reconsidered Michael Hunter; 12. Infinitesimals and transcendent relations: the mathematics of motion in the late seventeenth century Michael S. Mahoney; 13. The case of mechanics: one revolution or many? Alan Gabbey; Index. (shrink)

In the preface to their edition of the Imagines of Philostratus Minor Schenkl and Reisch mention scholia of Tzetzes on the Imagines of the elder Philostratus in Royal MS. 16 D XII of the British Museum. Their statement is repeated without comment in the histories of Greek literature of Schmid-Stählin and Sinko, as well as by Solmsen in his article on the Philostrati in Pauly-Wissowa, R.E. 20. 174. 59 ff. Wendel, on the other hand, in his recent exhaustive treatment of (...) Tzetzes in R.E. 2te Reihe 7. 1959–2012, knows nothing of the London manuscript, but says : ‘Nur in den jungen Hs. Ambr. D 213 inf. werden die Philostratos-Scholien T. zugeschrieben, die sonst anonym oder als Eigentum des Moschopulos und Planudes überliefert sind.’ It is perhaps worth looking into the matter a little more closely. (shrink)

In the preface to their edition of the Imagines of Philostratus Minor Schenkl and Reisch mention scholia of Tzetzes on the Imagines of the elder Philostratus in Royal MS. 16 D XII of the British Museum. Their statement is repeated without comment in the histories of Greek literature of Schmid-Stählin and Sinko, as well as by Solmsen in his article on the Philostrati in Pauly-Wissowa, R.E. 20. 174. 59 ff. Wendel, on the other hand, in his recent exhaustive treatment of (...) Tzetzes in R.E. 2te Reihe 7. 1959–2012, knows nothing of the London manuscript, but says : ‘Nur in den jungen Hs. Ambr. D 213 inf. werden die Philostratos-Scholien T. zugeschrieben, die sonst anonym oder als Eigentum des Moschopulos und Planudes überliefert sind.’ It is perhaps worth looking into the matter a little more closely. (shrink)

Whitford states in her preface that the limits of Merleau-Ponty's critique of Sartre form the limits of her investigation. Since Merleau-Ponty had little to say about Sartre's later development, except that it brought to light certain contradictions inherent in his ontology, the discussion centers around L'Etre et le néant. In effect, Merleau-Ponty, even after his break with Sartre, never ceased returning to that work in order to challenge some of its premises, speculate upon its implications, and use it as a (...) point of reference in the elaboration of his own phenomenology. Whitford has done a solid job of analyzing this rather one-way dialogue between the two thinkers. Her method is expository and her approach unbias. Unlike Simone de Beauvoir, who defended Sartre against Merleau-Ponty's criticisms by arguing that they were based upon flagrant misinterpretations and misrepresentations, Whitford attempts to expose, with straightforward lucidity, the validity as well as shortcomings of Merleau-Ponty's critique. (shrink)

The publication of this Black Book by a group of historians to commemorate the 80th anniversary of the October Revolution has opened a heated debate, first in France and then abroad. Edited by Stéphane Courtois, who also wrote the preface (instead of François Furet, who died a few months before its publication), this work attempts to provide an accurate account of the human cost of communism in view of the documentary evidence available today. The estimate is around 100 million dead—four (...) times the body-count of Nazism. These figures are not really a revelation. From Boris Souvarine to Robert Conquest and…. (shrink)

The Influence of Augustine on Heidegger: The Emergence of an Augustinian Phenomenology, edited with an Introduction by Craig J. N. de Paulo Lewiston, NY: The Edwin Mellen Press, 2006. Details: Preface by John Macquarrie and distinguished contributors include Robert Dodaro, O.S.A., Peg Birmingham, Theodore Kisiel, Daniel Dahlstrom, George Pattison, James K. A. Smith, Wayne Hankey and Matthias Fritsch. (Advance Praise by James J. O’Donnell, Jaroslav Pelikan and Joseph Margolis and reviewed in the American Catholic Philosophy Quarterly, vol. 82, Spring (...) 2008, issue no. 2, in article form.) Bishop de Paulo is the founder of "Augustinian phenomenology," a field within phenomenology that merges the Christian existential thought of Augustine with the methodology of Martin Heidegger. (shrink)

Héritier de l'humanisme de la Renaissance et précurseur du siècle des Lumières, Pierre Bayle est un des penseurs les plus originaux de l'âge classique. Protestant exilé aux Pays-Bas, il est devenu un apôtre de la liberté de conscience, et son activité de philosophe, de journaliste et de savant ainsi que sa vaste correspondance lui ont donné un rôle-clé dans l'évolution de la culture européenne. Conjuguant les approches historique, littéraire et philosophique, les auteurs de ce volume réexaminent la vie et le (...) discours de Bayle, les thèmes de son oeuvre et les modalités de leur diffusion. En mettant l'accent sur les informations fournies par la correspondance et sur le rôle de Bayle dans les débats éthiques et métaphysiques de l'époque, ils étudient: l'activité épistolaire, élément historique déterminant mais aussi métaphore d'un penseur toujours en mouvement; la réflexion philosophique et politique sur la tolérance, la liberté, la justice, la vertu - enjeux actuels, notamment dans le domaine de la laïcité; les tensions irréductibles présentes dans le discours baylien sur la raison et la foi, qui refuse toute simplification. Une riche bibliographie qui répertorie plus de 950 titres parus entre 1900 et 2010 complète ce volume, et donne un aperçu de ces champs de recherche en pleine évolution. La pensée de Bayle a rayonné sur l'Europe classique en contribuant à sa 'crise de conscience'; nous en redécouvrons l'étonnante modernité. (shrink)

In this issue of Studies in Transcendental Philosophy five scholars enquire about the theoretical aspects of Kant’s transcendental philosophy related to the notions of subject, self-consciousness, and self-knowledge. Andrew Brook examines Kant’s views on transcendental apperception at the end of the Critical Period, focusing on Opus Postumum which contains some of Kant’s most important reflections on the subjective dimension. As is known, the self-conscious act designated by the proposition ‘I think’ is an act of spontaneity, and this spontaneity is the (...) reason that the subject calls itself an intelligence. In his article Addison Ellis examines the theoretical and practical dimension of spontaneity, calling into question the distinction between a merely ‘relative’ spontaneity and one that is ‘absolute’. Luca Forgione points to two forms of self-consciousness introduced by Kant: inner sense, based on a sensory form of self-awareness, and transcendental apperception. Through the notion of inner sense, Kant also allows for an introspective account of self-awareness; nonetheless, Kant holds an utterly sophisticated notion of basic self-consciousness provided for by the notion of transcendental apperception. Roberto Horácio de Sá Pereira’s article presents a systematic and a historical approach, linking the contemporary debate on transcendental argument to Kant’s philosophy. It addresses both Stroud’s objection and Strawson’s perspective on transcendental argument and introduces a new reconstruction of Kant’s Refutation as successful truth-directed transcendental argument. In contrast to the contemporary movement of transhumanism and its claims that creatures like us can exist independently of our bodies, Robert Hanna develops a generalist perspective on the subjective dimension, according to which all rational human creature are synthetic a priori necessarily, essentially embodied Kantian selves. I would like to thank the authors for participating in this issue and for helping to make it really special. (shrink)

Winner of the Los Angeles Times Book Prize With a new preface by the author In his most powerful and important book, renowned psychiatrist Robert Jay Lifton presents a brilliant analysis of the crucial role that German doctors played in the Nazi genocide. Now updated with a new preface, The Nazi Doctors remains the definitive work on the Nazi medical atrocities, a chilling exposé of the banality of evil at its epitome, and a sobering reminder of the darkest side (...) of human nature. (shrink)

Translated from the French, this book analyzes the paradoxes that fundamentally characterize Nietzsche’s philosophy and texts.

Traduit de l'italien par Marilène Raiola et Thierry Bedouelle Préface de Jean-Robert Armogathe Le premier mérite de T. Gregory est de présenter l'état actuel des recherches, sur un mode critique, illustré par des exemples. Tandis qu'un consensus s'était établi qui voyait dans les "libertines érudits" les derniers humanistes de la Renaissance, Gregory y voit les premiers représentants d'une pensée articulée des Lumières. A une Renaissance perçue comme le dernier feu du passé il oppose une interprétation nouvelle, hardie, d'ouverture des (...) temps modernes, de genèse de la raison classique. Sans doute il faut s'entendre sur les mots : cette raison-là contient bien des éléments magiques, astrologiques, alchimiques. Mais n'avons-nous pas trop souvent procédé par anachronisme et anticipé notre conception de la rationalité sur un âge où elle se constituait, à partir d'autres éléments? Gregory décrit la mise en place de cette rationalité inchoative, la genèse de la raison classique. A partir de l'introduction. (shrink)

Cette préface présente le contexte politique et culturel du fameux discours de Helmholtz prononcé à Heidelberg le 22 novembre 1862, où il défend une certaine idée de l’université et des relations entre les différentes disciplines qu’elle enseigne. L’idée de pluridisciplinarité, tant invoquée aujourd’hui, est au cœur de son propos, ainsi que celle d’une conciliation possible entre philosophie et sciences de la nature, mais en partant du point de vue de ces dernières.

The article reconstructs a late ancient debate concerning a dilemma raised by Aristotle’s De anima: How can an impassive soul account for perceiving qua being affected by perceptual objects? It is argued that Alexander and Themistius developed radically different approaches which can be better understood within a larger context of the dialogue between Aristotelianism and Platonism. The debate is shown to be instructive in underlining difficulties inherent in Aristotle’s account.

les problèmes éthiques et politiques dans la philosophie anglo-saxonne John Rawls et Robert Nozick Otfried Höffe. PRÉFACE Depuis quelque temps se manifeste un intérêt croissant des milieux philosophiques pour des questions d' éthique ...

The theme of this paper is that while there are four seemingly contradictory classes of statements in the Tao de Ching regarding moral values and the Taoist sage, these statements can be interpreted to be consistent with each other. There are statements which seemingly state or imply that nothing at all can be said about the Tao; there are statements which seemingly state or imply that all value judgements are relative; there are statements which appear to attribute moral behaviour to (...) the Taoist sage and there are statements which appear to attribute amoral or immoral behaviour to the Taoist sage. A consistent interpretation of these different statements can be found first by qualifying the assertion that the Tao is not capable of description to the less absolute assertion that nothing absolutely true can be said about the Tao; second, by arguing that the statements that appear to make all values relative refer to the correlativity of concepts, not the equality of values. Moreover, since the statements that appear to attribute moral behaviour to the sage are, by virtue of their predominance in the text, well justified and that by virtue of their paucity in the text, it is plausible to seek an alternate interpretation for the statements that seem to attribute amoral or immoral behaviour to the sage. Finally, the way in which the sage can be seen as good without attributing goodness to the Tao is by distinguishing between the way the sage appears to the observer who is outside of the Tao and the way in which the sage appears to himself. This latter distinction takes the form of the sage as appearing to display the quality of goodness in itself but not goodness for itself. (shrink)

St. Anselm is a master of philosophical prose. His writings on God, truth, and free will are models of clarity born of unflagging concern for argumentative precision. He is especially adept at using analogies to cinch his readers' understanding of these recondite matters. Who could forget the light shed upon the concept of existence by the Painter Analogy in the Ontological Argument or how his River Analogy illumines the unification of the Holy Trinity? Such intellectual insights could only be gifts (...) of the Holy Ghost for the edification of Holy Mother Church. I shall discuss here the three splendid analogies that St. Anselm draws in De Concordia in order to reconcile grace and free will, fostering an understanding of co-operation according to which divine assistance must accentuate, rather than nullify, exercises of human freedom. Central to my discussion is The Father of Scholasticism's four-fold distinction between a power, its exercises, the effects of those exercises, and opportunities to bring about those effects. (shrink)

Les travaux sur la parentalité se sont beaucoup intéressés à la mère, ensuite au père et au couple parental. La question de la conjugalité et de ses impacts sur les enfants est venue plus tardivement à propos du bébé puis à propos de l’adolescent. La problématique adolescente réactive non seulement les conflits de dépendance, mais aussi les questions autour de la sexualité génitale. Tant pour le couple que pour l’adolescent, nous n’avons pas affaire à de simples répétitions de la sexualité (...) infantile, mais également à l’impact de la façon dont elle se vit avec ses parts d’inconnu. Le bébé tout comme l’adolescent peuvent apparaître comme des étrangers aux yeux de leurs parents. Cet article tente de montrer les parallèles et les imbrications entre processus d’adolescence et processus de conjugalité. (shrink)