Esta investigación se emprende motivada por la necesidad de desentrañar la progresión delos modelos de aprendizaje, los cuales se han ido adaptando para responder a las demandas de lasociedad en su dinámica constante de fluctuación y transformaciones. El objetivo de este trabajo es examinar de forma sistemática la evolución de los modelos de aprendizaje, destacando los cambios paradigmáticos que han favorecido la transición de enfoques de aprendizaje tradicionales hacia propuestas más innovadoras y transdisciplinarias. Para lograrlo, se lleva a cabo un (...) análisis bibliográfico apoyado en el método hermenéutico para la interpretación contextual de la literatura y los discursos, a fin de desentrañar las complejidades inherentes en la evolución de los modelos de aprendizaje. Los resultados resaltan la influencia limitante del paradigma de la simplicidad en laformación educativa tradicional y la necesidad de un giro hacia la dialogicidad y la colaboración eintegración disciplinaria para avanzar hacia la complejidad. Se concluye argumentando a favor de la adopción del paradigma de la complejidad, abogando por una epistemología transdisciplinariay un enfoque de aprendizaje interestructurante, que permitan el desarrollo humano integral.El reconocimiento de la complejidad humana en la enseñanza y el aprendizaje exige una transformación radical de la educación hacia prácticas más holísticas y transformadoras, esenciales para construir una sociedad equitativa y justa. (shrink)

Spontaneous eye blink rate has been linked to attention and memory, specifically working memory. sEBR is also related to striatal dopamine activity with schizophrenia and Parkinson’s disease showing increases and decreases, respectively, in sEBR. A weakness of past studies of sEBR and WM is that correlations have been reported using blink rates taken at baseline either before or after performance of the tasks used to assess WM. The goal of the present study was to understand how fluctuations in sEBR during (...) different phases of a visual WM task predict task accuracy. In two experiments, with recordings of sEBR collected inside and outside of a magnetic resonance imaging bore, we observed sEBR to be positively correlated with WM task accuracy during the WM delay period. We also found task-related modulation of sEBR, including higher sEBR during the delay period compared to rest, and lower sEBR during task phases that place demands on visual attention. These results provide further evidence that sEBR could be an important predictor of WM task performance with the changes during the delay period suggesting a role in WM maintenance. The relationship of sEBR to DA activity and WM maintenance is discussed. (shrink)

JEFFREY ANDREW BARASH. — Ce qui m’a beaucoup intéressé dans vos écrits récents et notamment dans votre livre Le siècle de Sartre, c’est la manière dont vous abordez le phénomène du totalitarisme, phénomène central pour comprendre le XXe siècle. Or, s’agissant du phénomène totalitaire, nous avons assisté à l’émergence d’un nouveau...

To prepare for potential human infection challenge studies involving SARS-CoV-2, we convened a multidisciplinary working group to address ethical questions regarding whether and how much SAR...

'A whole man, made of all men, worth all of them, and any one of them worth him.' This was how Jean-Paul Sartre characterized himself at the end of his autobiographical study, Words. And Bernard-Henri Levy shows how Sartre cannot be understood without taking into account his relations with the intellectual forebears and contemporaries, the lovers and friends, with whom he conducted a lifelong debate. His thinking was essentially a tumultuous dialogue with his whole age and himself. He learned (...) from Gide the art of freedom, and how to experiment with inherited fictional forms. He was a fellow-traveller of communism, and yet his relations with the Party were deeply ambiguous. He was fascinated by Freud but trenchantly critical of psychoanalysis. Beneath Sartre's complex and ever-mutating political commitments, Levy detects a polarity between anarchic individualism on the one hand, and a longing for absolute community that brought him close to totalitarianism on the other. Levy depicts Sartre as a man who could succumb to the twentieth century's catastrophic attraction to violence and the false messianism of its total political solutions, while also being one of the fiercest critics of its illusions and shortcomings. (shrink)

_A trenchant look at how the coronavirus reveals the dangerous fault lines of contemporary society As seen on CNN's Fareed Zakaria GPS: “A stirring alarm addressed to an unsettled world.” _(Kirkus Reviews_)__ Forget the world that came before. The author of _American Vertigo_ serves up an incisive look at how COVID-19 reveals the dangerous fault lines of contemporary society._ With medical mysteries, rising death tolls, and conspiracy theories beamed minute by minute through the vast web universe, the coronavirus pandemic has (...) irrevocably altered societies around the world. In this sharp essay, world-renowned philosopher Bernard-Henri Lévy interrogates the many meanings and metaphors we have assigned to the pandemic—and what they tell us about ourselves. Drawing on the philosophical tradition from Plato and Aristotle to Lacan and Foucault, Lévy asks uncomfortable questions about reality and mythology: he rejects the idea that the virus is a warning from nature, the inevitable result of global capitalism; he questions the heroic status of doctors, asking us to think critically about the loci of authority and power; he challenges the panicked polarization that dominates online discourse. Lucid, incisive, and always original, Lévy takes a bird’s-eye view of the most consequential historical event of our time and proposes a way to defend human society from threats to our collective future. A portion of the author’s proceeds will be donated to Binc (The Book Industry Charitable Foundation). (shrink)

JEFFREY ANDREW BARASH. — Ce qui m’a beaucoup intéressé dans vos écrits récents et notamment dans votre livre Le siècle de Sartre, c’est la manière dont vous abordez le phénomène du totalitarisme, phénomène central pour comprendre le XXe siècle. Or, s’agissant du phénomène totalitaire, nous avons assisté à l’émergence d’un nouveau..

The peer commentaries on our Target Article, “Promoting Ethical Payment in Human Infection Challenge Studies,” offer a number of insights that will help advance the co...

In lieu of an abstract, here is a brief excerpt of the content:Bishop Berkeley Exorcises the Infinite: Fuzzy Consequences of Strict Finitism1 David M. Levy Introduction It all began simply enough when Molyneux asked the wonderful question whether a person born blind, now able to see, would recognize by sight what he knew by touch (Davis 1960). After George Berkeley elaborated an answer, that we learn to perceive by heuristics, the foundations ofcontemporarymathematics wereinruin. Contemporary mathematicians waved their hands and changed (...) the subject.2 Berkeley's answer received a much more positive response from economists. Adam Smith,in particular, seizedupon Berkeley's doctrine that welearn to perceive distance tobuild anelaborate system in which one learns to perceive one's self-interest.3 Perhaps because older histories of mathematics are a positive hindrance in helping us understand the importance of Berkeley's argument against infinitesimals,4 its consequences for economics have passed unnoticed. If infinitesimal numbers are ruled out, and we wish to maintain an algebra, then we rule out infinite numbers. This implication of Berkeley's argumenthas a dramatic implication for our understanding ofthe history ofideas about rule-directed action. Let me motivate this claim with a well-known historical problem. The social doctrine set forth by John Locke outside the Two Treatises depends critically upon individual belief about possible states of infinite pain or pleasure. The critical issue for the intolerance of atheism in Locke's system is his claim that without beUefin the infinite bliss of heaven forgone by a criminal, there is no reason to think a calculating individual will avoid crime.5 Locke's discussion is so different from the discussion of religion by David Hume and Smith. Here, questions of the substance of belief—the infinite worth of Heaven—have largely vanished.6 What happened between Locke and Hume-Smith? One answer is Pierre Bayle and Bernard Mandeville. Berkeley's doctrine that only the finite is perceived is, I think, a better answer. Out of sight, out ofmind. In this paper I propose to give a close look at the content and consequences ofBishop Berkeley's once famous Towards a New Theory ofVision. While there are other aspects ofBerkeley's work that attract Volume XVIII Number 2 511 DAVID M. LEVY attention from historians ofeconomics,7 1 shall claim that Berkeley's insight into human perception in the Theory of Vision is central to Adam Smith's attempt to found economic behaviour on the self-awareness of systematic illusion. There is no doubt that Smith finds that much ofhuman behaviour is characterized by illusion.8 The difficulty arises, or so it seems to me, from modern unwilUngness to beheve that illusion can be systematic. There are four pieces to my argument. First, we consider Berkeley's statementofwhat we shall call his doctrine ofstrict finitism in perception.9 Berkeley puts forward two postulates: 1) there exists some minimum perceptible quantity, and 2) distance is not perceived directly but by experience. Second, we define strict finitism and demonstrate that it translates into the claim that perception is fuzzy in a technical sense. If Berkeleian perception is fuzzy, then some modern criticism of Berkeley's strict finitism is based upon a simple misunderstandingofthe propertiesoffuzzyrelations. Thisis quite easy to set right. (Getting right the doctrine of those who implicitly take perception to be fuzzy—Adam Smith is my prime candidate—will be muchharder.)Third, wereconsiderBerkeley's dispute withMandeville on the role ofinfinite gain in choice. Here, we find Mandeville putting forward the Berkeleian position that if infinite amounts mattered, people would not behave as they do. Berkeley's position against Mandeville, however, seems to depend upon the supposition that infinite distance is sensible.10 Earlier, however, the position that Mandeville argued for was defended by Berkeley. Fourth, we ask why all this isn't well known. The debate between Berkeley and Mandeville has been well studied, as has been the link between Berkeley and the Scots. In fact, our work focuses on one aspect of Berkeley's work that led to his challenge of the contemporary foundations of the calculus. If sense is a matter of perception, and infinitesimals cannot be perceived, then they are quite literally nonsense. Armed with this insight, Berkeley refuted contemporary mathematics. Nevertheless, the calculus was too... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Bishop Berkeley Exorcises the Infinite: Fuzzy Consequences of Strict Finitism1 David M. Levy Introduction It all began simply enough when Molyneux asked the wonderful question whether a person born blind, now able to see, would recognize by sight what he knew by touch (Davis 1960). After George Berkeley elaborated an answer, that we learn to perceive by heuristics, the foundations ofcontemporarymathematics wereinruin. Contemporary mathematicians waved their hands and changed (...) the subject.2 Berkeley's answer received a much more positive response from economists. Adam Smith,in particular, seizedupon Berkeley's doctrine that welearn to perceive distance tobuild anelaborate system in which one learns to perceive one's self-interest.3 Perhaps because older histories of mathematics are a positive hindrance in helping us understand the importance of Berkeley's argument against infinitesimals,4 its consequences for economics have passed unnoticed. If infinitesimal numbers are ruled out, and we wish to maintain an algebra, then we rule out infinite numbers. This implication of Berkeley's argumenthas a dramatic implication for our understanding ofthe history ofideas about rule-directed action. Let me motivate this claim with a well-known historical problem. The social doctrine set forth by John Locke outside the Two Treatises depends critically upon individual belief about possible states of infinite pain or pleasure. The critical issue for the intolerance of atheism in Locke's system is his claim that without beUefin the infinite bliss of heaven forgone by a criminal, there is no reason to think a calculating individual will avoid crime.5 Locke's discussion is so different from the discussion of religion by David Hume and Smith. Here, questions of the substance of belief—the infinite worth of Heaven—have largely vanished.6 What happened between Locke and Hume-Smith? One answer is Pierre Bayle and Bernard Mandeville. Berkeley's doctrine that only the finite is perceived is, I think, a better answer. Out of sight, out ofmind. In this paper I propose to give a close look at the content and consequences ofBishop Berkeley's once famous Towards a New Theory ofVision. While there are other aspects ofBerkeley's work that attract Volume XVIII Number 2 511 DAVID M. LEVY attention from historians ofeconomics,7 1 shall claim that Berkeley's insight into human perception in the Theory of Vision is central to Adam Smith's attempt to found economic behaviour on the self-awareness of systematic illusion. There is no doubt that Smith finds that much ofhuman behaviour is characterized by illusion.8 The difficulty arises, or so it seems to me, from modern unwilUngness to beheve that illusion can be systematic. There are four pieces to my argument. First, we consider Berkeley's statementofwhat we shall call his doctrine ofstrict finitism in perception.9 Berkeley puts forward two postulates: 1) there exists some minimum perceptible quantity, and 2) distance is not perceived directly but by experience. Second, we define strict finitism and demonstrate that it translates into the claim that perception is fuzzy in a technical sense. If Berkeleian perception is fuzzy, then some modern criticism of Berkeley's strict finitism is based upon a simple misunderstandingofthe propertiesoffuzzyrelations. Thisis quite easy to set right. (Getting right the doctrine of those who implicitly take perception to be fuzzy—Adam Smith is my prime candidate—will be muchharder.)Third, wereconsiderBerkeley's dispute withMandeville on the role ofinfinite gain in choice. Here, we find Mandeville putting forward the Berkeleian position that if infinite amounts mattered, people would not behave as they do. Berkeley's position against Mandeville, however, seems to depend upon the supposition that infinite distance is sensible.10 Earlier, however, the position that Mandeville argued for was defended by Berkeley. Fourth, we ask why all this isn't well known. The debate between Berkeley and Mandeville has been well studied, as has been the link between Berkeley and the Scots. In fact, our work focuses on one aspect of Berkeley's work that led to his challenge of the contemporary foundations of the calculus. If sense is a matter of perception, and infinitesimals cannot be perceived, then they are quite literally nonsense. Armed with this insight, Berkeley refuted contemporary mathematics. Nevertheless, the calculus was too... (shrink)

Levi ben Gerson was a medieval astronomer who responded in an unusual way to the Ptolemaic tradition. He significantly modified Ptolemy’s lunar and planetary theories, in part by appealing to physical reasoning. Moreover, he depended on his own observations, with instruments he invented, rather than on observations he found in literary sources. As a result of his close attention to the variation in apparent planetary sizes, a subject entirely absent from the Almagest, he discovered a new phenomenon of Mars (...) and noticed a serious flaw in Ptolemy’s treatment of the Moon. (shrink)

This article situates the emergence of cybernetic concepts in postwar French thought within a longer history of struggles surrounding the technocratic reform of French universities, including Marcel Mauss’s failed efforts to establish a large-scale centre for social-scientific research with support from the Rockefeller Foundation, the intellectual and administrative endeavours of Claude Lévi-Strauss during the 1940s and 1950s, and the rise of communications research in connection with the Centre d’Études des Communications de Masse (CECMAS). Although semioticians and poststructuralists used cybernetic discourse (...) critically and ironically, I argue that their embrace of a ‘textocratic’ perspective – that is, a theory of power and epistemology as tied to technical inscription – sustained elements of the technocratic reasoning dating back to these 1920s efforts to reform French universities. (shrink)

Abraham ibn Ezra d'Espagne (m. 1167) fut l'un des plus importants savants ayant contribué à la transmission de la science arabe à l'Occident. Ses ouvrages en astrologie et en astronomie, rédigés en hébreu puis traduits en latin, étaient considéréd comme faisant autorité par de nombreux savants juifs et Chrétiens. Parmi les ouvrages qu'il a traduits de l'arabe en hébreu, certains sont perdus dans leur langue originale et ses propres ouvrages renferment certaines informations concernant des sources anciennes mal ou pas du (...) tout connues par ailleurs. Ibn Ezra semble être le premier a avoir consigne l'une des sept méthodes pour dresser les maisons astrologiques. Cette méthode avait par la suite été utilisée par Lévi ben Gershom (m. 1344) dans le Midi de la France. (shrink)

A table in five columns for the radii of the Sun, the Moon, and the shadow is included in sets of astronomical tables from the fifteenth to the early seventeenth century, specifically in those by John of Gmunden (d. 1442), Peurbach (d. 1461), the second edition of the Alfonsine Tables (1492), Copernicus (d. 1543), Brahe (d. 1601), and Longomontanus (d. 1647). The arrangement is the same and the entries did not change much, despite many innovations in astronomical theories in this (...) time period. In other words, there is continuity in presentation and, from the point of view of the user of these tables, changes in the theory played no role. In general, the methods for computing the entries are not described and have to be reconstructed. In this paper, we focus on the users of these tables rather than on their compilers, but we refer to modern reconstructions where appropriate. A key issue is the treatment of the size of the Moon during a solar eclipse which was not properly understood by Tycho Brahe. Kepler’s solution and that of his predecessor, Levi ben Gerson (d. 1344), are discussed. (shrink)

L’étude des pratiques de nomination offre de précieux renseignements sur les rapports de pouvoir entre les sexes et le processus de leur différenciation symbolique. Hommes et femmes ont un pouvoir de nommer qui diffère selon les sociétés. Il vient renforcer ou contrebalancer l’effet de structuration exercé par le système de filiation sur les rapports intrafamiliaux et véhicule une image plus ou moins prestigieuse de l’homme et de la femme. On peut aussi étudier l’inégalité entre les sexes en observant les différences (...) qui existent parfois dans la construction, le contenu symbolique et l’usage des prénoms masculins et féminins. Mais le nom peut aussi être une arme redoutable, y compris aux mains des femmes de sociétés patrilinéaires, dans la lutte des sexes ou la rivalité entre personnes de même sexe. Le cas limite de sociétés où l’on peut prendre un nom du sexe opposé offre l’occasion de tester la théorie performative du nom pour qui le nom fait le genre et d’apercevoir certains des facteurs selon lesquels varient les effets de genre d’un nom. (shrink)

Although Frederick Douglass disclaimed any patriotism or love of the United States in the years when he considered its constitution to be pro-slavery, I argue that he was in fact always a patriot and always a lover of his country. This conclusion leads me to argue further that patriotism is not as expressly political as many philosophers suppose. Patriots love their country despite its politics and often unreasonably, although in loving their country they are concerned with its politics. The greatest (...) among them freely dedicate themselves selflessly to the improvement of their country, partly because they love it, and partly because they are moved to take on great projects. (shrink)

African-American political thought finds its premises in European philosophical traditions. But these traditions often challenge African-American humanity which African-American political thought defends. African-American political thought is therefore an extended commentary on the consistency of European philosophical traditions.

In this paper, we analyze the astronomical tables for 1340 by Immanuel ben Jacob Bonfils who flourished 1340–1365, based on four Hebrew manuscripts. We discuss the relation of these tables principally with those of al-Battānī, Abraham Bar Ḥiyya, and Levi ben Gerson, as well as with Bonfils’s better known tables, called Six Wings. An unusual feature of this set of tables is that there are two kinds of mean motion tables, one arranged for Julian years from 1340 to 1380, (...) months, days, hours, and minutes of an hour, and the other arranged in the Hebrew calendar for the times of conjunctions and oppositions of the Sun and the Moon only, with subtables for 19-year cycles, single years in a 19-year cycle, and months. The latter arrangement is found in Bonfils’s Six Wings for solar and lunar motions only, whereas in his Tables for 1340, this arrangement applies to all planets. Notably absent are tables for the trigonometric functions, etc., that are generally found in such sets of astronomical tables. (shrink)

‘A whole man, made of all men, worth all of them, and any one of them worth him.’ This was how Jean-Paul Sartre characterized himself at the end of his autobiographical study, Words. And Bernard-Henri Lévy shows how Sartre cannot be understood without taking into account his relations with the intellectual forebears and contemporaries, the lovers and friends, with whom he conducted a lifelong debate. His thinking was essentially a tumultuous dialogue with his whole age and himself. He learned (...) from Gide the art of freedom, and how to experiment with inherited fictional forms. He was a fellow-traveller of communism, and yet his relations with the Party were deeply ambiguous. He was fascinated by Freud but trenchantly critical of psychoanalysis. Beneath Sartre’s complex and ever-mutating political commitments, Lévy detects a polarity between anarchic individualism on the one hand, and a longing for absolute community that brought him close to totalitarianism on the other. Lévy depicts Sartre as a man who could succumb to the twentieth century’s catastrophic attraction to violence and the false messianism of its total political solutions, while also being one of the fiercest critics of its illusions and shortcomings. (shrink)

The thesis that republicanism was only suited for small states was given its decisive eighteenth-century formulation by Montesquieu, who emphasized not only republics' need for homogeneity and virtue but also the difficulty of constraining military and executive power in large republics. Hume and Publius famously replaced small republics' virtue and homogeneity with large republics' plurality of contending factions. Even those who shared this turn to modern liberty, commerce and the accompanying heterogeneity of interests, however, did not all agree with or (...) know about Publius' institutional responses to the problems of executive and military power. Throughout the late eighteenth and early nineteenth centuries, and on both sides of the Atlantic, it remained a live question whether large states could be stable moderate republics, with responses ranging from embraces of Montesquieuian limited monarchy, to denials that there was any real large-republic problem at all, with a variety of institutional solutions in between for those who thought there was a real but soluble large-republic problem. (shrink)

Tout est parti d'une demande d'Olivier Kaeppelin, directeur de la Fondation Maeght, chargeant Bernard-Henri Levy de penser la grande exposition de l'été 2013, à la Fondation. Un thème : les rapports de la peinture et de la philosophie. Un principe : traiter à égalité, et faire dialoguer autour de cette thématique, les maîtres de l'art ancien, moderne et contemporain. Un fil directeur : une sorte de "grand récit", découpé en six stations, où l'on voit la philosophie censurer, ou réhabiliter, (...) ou effacer à nouveau, ou au contraire relayer et même remplacer, le travail des peintres. Une aventure : Bernard-Henri Levy a, pour raconter cette histoire, couru les collections privées, les musées de France et d'ailleurs, débusquant ainsi des chefs-d'oeuvre, souvent peu connus et peu vus, qui seront, du 29 juin prochain au 12 novembre, exposés sur les murs de la Fondation Maeght. Le livre enfin, né de cette aventure, est découpé en trois parties. Une longue "Lettre à Olivier Kaeppelin" (80 pages) posant les bases de l'exposition, ses principes théoriques et ceux de l'Esthetique de BHL. Un Journal, tenu de l'été 2011 au printemps 2013, et racontant, jour après jour, le "making of" de cette exposition hors-norme : problèmes esthétiques et techniques, portraits d'artistes ou de collectionneurs, moments d'éblouissement et de déception - tout y est. Et puis, enfin, les images des 120 oeuvres choisies et accompagnées, chaque fois, d'une "notice" à la fois littéraire et scientifique - c'est la troisième partie du livre. Ce livre n'est pas un "catalogue" (même s'il répertorie savamment les oeuvres retenues). Ce n'est pas un "beau livre" (même s'il est richement illustré). C'est un vrai livre, foisonnant, vivant, littéraire de bout en bout, bourré d'anecdotes et de croquis - où l'on retrouve l'encre du BHL philosophe mais aussi romancier et parfois même cinéaste! Bernard-Henri Lévy a, depuis 30 ans, publié plusieurs monographies sur l'art ancien (Piero della Francesca), moderne (Mondrian) ou contemporain (Frank Stella). Ce nouveau livre vient prolonger et, en quelque sorte, couronner cette part moins connue et, jusqu'ici, délibérément discrète de son oeuvre. (shrink)

In this essay, I distinguish two significant act-utilitarian theories of moral education: the traditional rule of thumb view and the Harian intuition view. I argue that there are problems with the traditional view and that an act-utilitarian ought to adopt a version of the Harian view. I then explain and respond to a major objection to the intuition view given by Bernard Williams. Williams argues that the system of moral thought which the Harian view advocates we teach is inherently (...) unstable and is certain to undermine itself. I argue that there is reason to expect a great deal of stability in this system. (shrink)

The specific issue addressed in this paper is urban encroachment on agricultural lands, and the problems it poses for both analysis and the conservation of the land resource. The purpose of our discussion is two-fold: (1) to identify where and why traditional analytical and regulatory approaches fail to resolve land use conflicts, and (2) to explore ways and means of resolving some of the dilemmas which society faces in making land use decisions. This paper's contribution is in the spirit of (...) Getting Incentives Right for the inter-temporal transfer of wealth, as represented in trade-offs between environmental and resource endowments and human and physical capital. Efforts are placed on identifying what the appropriate price, levy, taxes, and grant ratios ought to be in order to encourage individuals in the marketplace to act in society's interest. We have also explored ways of efficiently transmitting those incentives through the market mechanism, without unduly relying on bureaucratic methods or suasion. Emphasis is placed on mechanisms that have little scope for preferential access and are subject to public scrutiny; emphasis on such self-disciplining approaches should result in less effort expended on (unproductive) lobbying activities and bureaucratic administration. (shrink)

La Barbarie à visage humain de Bernard-Henri Lévy traduit le désenchantement d'une génération de jeunes intellectuels français aussi bien face au marxisme, à son enseignement théorique, à ses crédos politiques, à ses prétentions de révolutionner les rapports sociaux que face au capitalisme, fut-il répressivement tentaculaire et « rationnel » ou tout simplement énergumène. En rupture de ban avec ses « doctes maîtres », Althusser, Poulantzas, Deleuze ou Lyotard, Lévy pose que toute action politique militante, de gauche ou de droite, (...) conduit irrémédiablement, par delà ses mots d'ordre de libération et de progrès, à la reproduction du Prince, du Pouvoir, tout pouvoir par essence tendant à l'absolu et au totalitarisme. La Maîtrise est la loi de ce monde et toute théorie socio-politique, tout projet de société ne peuvent être que des masques truculents de promesses dont il faut bien s'affubler pour que s'opère dans l'espoir la circularité répétitive de cette Maîtrise. L'histoire à cet égard ne fait que tourner en rond et notre siècle n'est que l'ultime achèvement en extension, mais à « visage » humain cette fois, d'une barbarie plusieurs fois millénaire. Que reste-t-il au nouveau philosophe sinon de proclamer à tout jamais le divorce de l'Éthique et de la Politique, de la candeur et de l'imposture, du fond de sa retraite solipsiste et libertaire? (shrink)

"The only way not to to make mistakes is to wait until history has passed you by," states Bernard-Henri Lévy. But he doesn't like to wait. And that's why 'BHL', armed with a cell phone and raybans, takes off for political hot spots.""Je t'embrasse." The philosopher ends the phone call and places the tiny Ericsson cell phone on the table next to his Ray Bans. He turns to his interviewers: "Where were we?"For a moment they are lost, distracted by (...) the question of who BHL may have been 'embracing'. His wife? His mistress? Perhaps a student of French picked up casually during his lightning visit to The Netherlands? (shrink)