Pierre Maquet1,2,6, Steven Laureys1,2, Philippe Peigneux1,2,3, Sonia Fuchs1, Christophe Petiau1, Christophe Phillips1,6, Joel Aerts1, Guy Del Fiore1, Christian Degueldre1, Thierry Meulemans3, André Luxen1, Georges Franck1,2, Martial Van Der Linden3, Carlyle Smith4 and Axel Cleeremans5.
Panpsychism is the doctrine that mind is a fundamental feature of the world existing throughout the universe. One problem with panpsychism is that it is a purely theoretical concept so far. For progress towards an operationalization of the idea, this paper suggests to make use of an ontological difference involved in the mind-matter distinction. The mode in which mental phenomena exist is called presence. The mode in which matter and radiation exist is called reality Physical theory disregards presence in both (...) the form of mental presence and the form of the temporal present In contrast to mental presence the temporal present is objective in the perspective of the third person. This relative kind of objectivity waits to be utilized for a hypothesis of how the mental and the physical are interrelated In order to do so this paper translates the mind-matter distinction into the distinction between mental and physical time and addresses the problem that panpsychism tries to attack head-on in these temporal terms. There are in particular , two issues thus getting involved: discussions about a time observable and the quantum Zeno effect. (shrink)
The Empowered Self: Law and Society in the Age of Individualism examines the gradual emancipation of the individual in national and international law and the changing social attitudes towards personal choice in constituting identity. It demonstrates that this desire of persons for choice is not limited to Western industrial society but a historical development powered by such independent variables as urbanization, the communications revolution, education, and economic development. These factors are changing the way persons affiliate: their attitudes towards nationality, religion, (...) careers, sexuality, and gender roles. In the new climate of personal freedom, individuals increasingly select the components of their identity, choosing one or several from among multiple possible affiliations and questioning---even sometimes rejecting---the imposed or inherited forms of socialization, but despite such resistance, Thomas Franck demonstrates that we are now entering the age of the individual. (shrink)
In this reply to Kent Brintnall's response to my essay on Georges Bataille and the ethics of ecstasy, I explore two primary questions: whether instrumentalization is inherently violent and non-instrumentalization is inherently non-violent, and whether there is a way to intervene in the world that avoids both “apathetic disengagement” and domination. I endorse the view that instrumentalization can be good as well as bad, and I suggest that it is possible to strive to intervene in the world without striving (...) to master it. I make reference to Sarah Coakley as a Christian theologian who advances particular practices that aim for non-dominating intervention in theworld. (shrink)
Georges Bataille's work is an essential reference in any discussion of modernity and postmodernity. An important influence on Foucault, Derrida and post-structuralism, Bataille is a thinker of key significance. This volume makes a selection from the entire body of his academic work, showing how his thinking on sacrifice, eroticism, taboo and transgression, and the nature of identity inform his social theory. Bataille - Essential Writings contains much previously untranslated material, including the complete texts of seven essays, and long extracts (...) from many others. It is the most comprehensive selection of Bataille's work to date, edited by an acknowledged authority. Bataille - Essential Writings will be the standard introductory text to this profound and difficult thinker. (shrink)
The goal of this article is to examine the nature of technology in view of Georges Bataille’s notion of intimacy. After providing a summary of Bataille’s critique of technology, I offer my response and show that a technological device can reach such a degree of familiarity that it becomes indistinguishable from our psychophysical personality. In this sense, we experience technology not as instrumentation, but in intimacy. The old theory of technology as organ-projection is, therefore, reinterpreted to produce a theory (...) of technology that includes the technological process in its entirety, from the moment of invention and innovation, involving a movement of transcendence and objectification, to the moment of intimacy. (shrink)
Although American philosophers and physicians are generally familiar with the writings of Claude Bernard (1813–1878), especially his Introduction to the Study of Experimental Medicine (1865), the medicial epistemology of Georges Canguilhem, born in 1904, is virtually unknown in English speaking nations. Although indebted to Bernard for his conception of the methods to be employed in the acquisition of medical knowledge, Canguilhem radically reformulates Bernard's concepts of ‘disease’, ‘health’, ‘illness’, and ‘pathology’. Contemporary exhortations to medical professionals and medical students that (...) they “pay more attention to the whole patient” take on significance in working through the writings of Canguilhem; of crucial importance is the relation that obtains between a patient's unique symptomatology and the proper drug regiment that is required. (shrink)
In this article I assess Georges Canguilhem's historical epistemology with both theoretical and historical questions in mind. From a theoretical point of view, I am concerned with the relation between history and philosophy, and in particular with the philosophical assumptions and external norms that are involved in history writing. Moreover, I am concerned with the role that history can play in the understanding and evaluation of philosophical concepts. From a historical point of view, I regard historical epistemology, as developed (...) by Gaston Bachelard and Georges Canguilhem, as a conception and practice which came out of the project, elaborated in France from the 1920s to the 1940s, of combining history of science and philosophy. I analyse in particular Canguilhem's epistemology in his theory and practice of history of science. What he called 'normative history' is the focus of my analysis. I evaluate the question of the nature and provenience of the norm employed in normative history, and I compare it with the norm as discussed by Canguilhem in Le normal et le pathologique. While I am critical of Canguilhem's treatment of history, I conclude that his philosophical suggestion to analyse the formation of scientific concepts 'from below' represents a useful model for history and philosophy of science, and that it can be very profitably extended to philosophical concepts. (shrink)
This essay tries to demonstrate two distinct but complementary visions to a central theme of Christian faith: humanity’s redemption in the crucified Christ. It will attempt to show how the poetics of Simone Weil (1909–1943) and the poetic art of Georges Rouault (1871–1943) embody different understandings of Christian faith. Considering faith from a philosophical approach, Weil detaches the sufferings of Christ from the totality of salvific history. Viewing faith from the artistic approach, Rouault places the crucified Christ in the (...) context of the history of salvation, including Mary and the Church. Though different from one another, these two visions reveal to us a light in the midst of our dark or suffering existence that makes audible or perceptible the silence of God’s love in Christ that is its source. (shrink)
Franck Grammont, Dorothée Legrand, and Pierre Livet (eds): Naturalizing Intention in Action Content Type Journal Article Category Book Review Pages 1-6 DOI 10.1007/s10746-012-9217-1 Authors Brian W. Dunst, University of South Florida, Tampa, FL, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548.
Georges Bataille agrees with numerous Christian mystics that there is ethical and religious value in meditating upon, and having ecstatic episodes in response to, imagery of violent death. For Christians, the crucified Christ is the focus of contemplative efforts. Bataille employs photographic imagery of a more-recent victim of torture and execution. In this essay, while engaging with Amy Hollywood's interpretation of Bataille in Sensible Ecstasy, I show that, unlike the Christian mystics who influence him, Bataille strives to divorce himself (...) from any moral authority external to the ecstatic episode itself. I argue that in his attempt to remove external authority he abandons the only resources that could possibly protect his mystical contemplation from engendering sadistic attitudes. (shrink)
With the publication of The Social Frameworks of Knowledge? the English speaking world has at last been given a serious opportunity to approach the complex sociological thought of Georges Gurvitch. However, as the author himself admits in the Preface, this book appears ?abstract and schematic particularly to the uninitiated?.1 The aim of this paper will be to try to relate this translated work to the main body of Gurvitch's writing and particularly to his stance in the sociology of knowledge. (...) First I will examine the intellectual origins of his sociology of knowledge and his attitude to his predecessors in the field. Secondly I will compare his approach to the sociology of knowledge to that of P. L. Berger and T. Luckmann. (shrink)
Franck L. B. Meijboom: Problems of Trust: A Question of Trustworthiness Content Type Journal Article DOI 10.1007/s10806-010-9300-4 Authors Martha L. Henderson, Master of Environmental Studies Program, The Evergreen State College, Olympia, WA 98505, USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.
Guilty , by Georges Bataille Content Type Journal Article Category Book Review Pages 162-163 Authors Andrew J. Mitchell, Emory University Journal Comparative and Continental Philosophy Online ISSN 1757-0646 Print ISSN 1757-0638 Journal Volume Volume 4 Journal Issue Volume 4, Number 1 / 2012.
Découvert par l’intermédiaire d’Alfred Métraux , l’enseignement de Marcel Mauss a profondément et durablement impressionné Georges Bataille, qui désigne explicitement l’ Essai sur le don comme l’« origine » de ses deux essais sociologiques , l’article sur La Notion de dépense publié en 1933 , et le texte intitulé La Part maudite , publié en 1949. Le degré et la nature de l’influence exercée par les écrits de Marcel Mauss sur la pensée de Georges Bataille ont fait l’objet (...) de nombreuses études.Il ne s’agit ici ni de prendre la mesure de la dette théorique de Bataille à l’égard de son inspirateur , ni d’évaluer les convergences ou les divergences de son interprétation sociologique du don d’avec la pensée de Marcel Mauss . Mais d’interroger l’usage qu’il fait du discours anthropologique produit par l’école française de sociologie pour fonder ses investissements politiques et artistiques personnels. (shrink)
L’histoire récente des sciences humaines et sociales commence à prendre en considération la question des représentations de la vie savante par les savants eux mêmes, comme de la manière dont il parle et commente leur propre travail de recherche. Georges Dumézil donne à voir un parcours très intéressant, faits de multiples repentirs et tâtonnements que Dumézil intégra au cœur de sa méthode comparative.
Georges Haupt died of a heart attack in March of this year. He was 50 years old. His name and work were not known to all Telos associates and readers, but for those who had felt even briefly his extraordinary spirit and energy, his death, a great shock, casts a shadow on everything. For Georges Haupt was a model of that rare type—the catalyst, the inspirer, a personal and intellectual life-force. It is a rotten but typical fact that (...) only with his death do we begin to realize just how many lives he touched, how much work he encouraged, how many projects he helped initiate, how wonderful a socialist intellectual he was. (shrink)
Like other thinkers of the 1920s and 1930s, Georges Bataille seeks to identify a unifying theoretical-philosophical principle of dialectical materialism, accomplishing this through affirmation of a radical materialism, whose characteristics are the recovery of ”base matter” and the critique of all sublimated elevation to what is “higher.” In this effort, in a distinctive juxtaposition to both Marxism and psychoanalysis, he considers the relations of materialism with the Hegelian dialectic and Nietzschean genealogy, valuing the presence of “base matter” in these (...) philosophical projects and critiquing, in the same manner, the fact that, in them, “base matter” is sublimated in the “higher.”. (shrink)
Il n’est pas rare, en philosophie, de se tourner, quand besoin est, vers les traductions en italien d’ouvrages en langues étrangères qui n’ont pas encore bénéficié d’un tel effort en français. Il est plus inhabituel de le faire lorsqu’il s’agit d’un texte à l’origine en français. Michele Cammelli, qui mène ses recherches au fonds Canguilhem, nous en offre cependant l’occasion, avec une remarquable édition d’un court texte politique de Georges Canguilhem, publié de façon anonyme à Cahors en 19..
En 1990, Georges Didi-Huberman, filósofo e historiador del arte contemporáneo, anuncia que va a elaborar una «estética del síntoma». La expresión está cargada de consecuencias epistemológicas. Nos proponemos exponer aquí las claves de tal filosofía del arte y aclarar los problemas que plantea. ¿Cuáles son, según Didi-Huberman, los síntomas de las imágenes? Antes de responder a esta pregunta es preciso hacer un rodeo por el pensamiento crítico de Freud mostrando lo que es para él un síntoma y evocando sobre (...) todo la figura de la histeria. El concepto de síntoma, tomado en su acepción freudiana y reactualizado en los confines de la obra de arte, permite a Didi-Huberman hacer ver de qué forma compleja significaciones heterogéneas pueden resumirse, articularse en una imagen. Designa esta articulación de sentidos mediante la noción de síntoma, cuyo «pan» es una circunstancia particular. Retomando los análisis de Didi-Huberman sobre la pintura de Fra Angelico, mostramos todo el poder de los síntomas de la pintura y la apertura epistemológica que imponen a los teóricos del arte. (shrink)
In questo lavoro viene esaminata l’attualità della filosofia di Georges Bataille, con particolare riferimento al problema dell’identità. La difficoltà di concepire un soggetto nell’opera di Bataille è dovuta alla oggettivazione, che rende gli uomini delle cose o li riduce ad animali. L’identità umana è dunque non costruita. In quanto oggetti, i personaggi dei romanzi di Bataille si usano a vicenda. Non esiste un rapporto tra soggetto e oggetto: la struttura aristotelica dell’animale politico ne risulta fortemente compromessa. In questa tragedia, (...) che è mancanza di distinzioni tra soggetto e oggetto, gli uomini, tuttavia, né vivono né muoiono, ma rimangono in una condizione di sospensione, quella di rimanere immobili davanti alla catastrofe umana. L’immobilità che caratterizza anche l’era contemporanea è assenza di azione e attesa di morte. Il riso ne è il segno manifesto, in quanto rivelazione della frattura del soggetto dissolto a oggetto. Parole chiave: Identità, oggettivazione, sospensione, tragedia. (shrink)
La tragedia è stato il tema esplicito soltanto di pochi saggi di Georges Bataille. Ciononostante la tragedia è stata una delle ossessioni speculative più ricorrenti, soprattutto durante il periodo delle sue esperienze intellettuali più violente, durante gli anni Trenta Il soggetto che fa spreco luminoso di se stesso è il lato oscuro di ogni singolarità esposta verso le altre. Il vero gesto tragico, quello capace di dare vita e struttura a una comunità, è il sacrificio di Oreste che fugge (...) le Erinni. Al culmine della disperazione Oreste si strappa a morsi un dito della mano sinistra, provocando così il collasso della sua consistenza personale. Questo gesto è potenzialmente contagioso nei confronti di quelli che assistono, i quali diventano in questo modo capaci d'istituire insieme una comunità della tragedia. (shrink)