Qu’en est-il pour nous aujourd’hui de la prétention au savoir absolu dont la Phénoménologie de l’Esprit se voulait la justification ? Renvoie-t-elle encore à la clôture sur soi du discours dont ont parlé tant d’interprètes ? L’analyse de la représentation religieuse, celle de la belle âme, ne peuvent-elles au contraire être comprises comme une mise en question de toute métaphysique de la subjectivité ? En sorte que, loin d’être le comble du dogmatisme métaphysique, la Phénoménologie chercherait à nous en libérer, (...) comme le soutiennent des lectures telles que celles de R. Brandom, R. Pippin ou T. Pinkard.What means for us today the claim to absolute knowledge the Phenomenology of Spirit wanted to justify ? Is it still referring to the closure of discourse so many commentators have been talking about ? On the contrary, the way in which representation and beautiful soul are analyzed couldn’t it be understood as a way of questioning any metaphysics of the subjectivity ? Thus, far from bringing the metaphysical dogmatism to a climax, the Phenomenology would be an attempt to free us from it, just as readers like R. Brandom, R. Pippin or T. Pinkard point it out. (shrink)

Cet article vise à clarifier la position de Marx relativement au libéralisme politique au moment où, en 1843, il se consacre, dans le Manuscrit de Kreuznach, à la critique d’une grande partie de la section « État » des Principes de Hegel. Récusant comme archaïque la critique hégélienne du libéralisme politique, Marx reconnaît à ce dernier le mérite d’avoir séparé la société civile et l’État, mais, ce faisant, Marx entérine aussi la représentation de la société civile que propose le libéralisme. (...) Il se contente d’opposer à l’abstraction libérale de la représentation politique une autre abstraction : celle de la société civile, abstraitement assimilée au « peuple », là où Hegel avait su au contraire en reconnaître l’articulation en groupes sociaux différenciés. (shrink)

Résumé Confronté à l’orientation tendanciellement matérialiste des sciences de la nature dans le dernier tiers du xix e siècle, Hermann Cohen s’efforça d’offrir une fondation idéaliste de ces sciences en recourant à la philosophie transcendantale kantienne. Il fut en accord avec Friedrich Albert Lange dans le refus de toute métaphysique dogmatique, mais il ne partagea pas son naturalisme, et l’idéalisme poético-fictif qui le complétait. Alors que Lange, dans son Histoire du matérialisme, avait eu pour but de décrire l’autodissolution de la (...) métaphysique matérialiste, Cohen voulut montrer comment le matérialisme débouchait dans un idéalisme méthodique, de provenance kantienne. En fin de compte, la distance dans le temps par rapport à Lange s’accroissant, il en vint à prêter un tel idéalisme à Lange lui-même ; ce qui est problématique. (shrink)

« Real politics » : Some remarks on justice and politics The focus of the article is on the foreclosure of justice from the constellation of modern political concepts, that is, the erosion which modernity operates concerning the conditions which would enable us to pose the question of justice. The failure of all modern attempts to formulate the right of resistance shows the collapse of the idea of justice, henceforth reduced to being either a purely formal procedure or the will (...) of majority. From this point of view, justice is merely the advantage of the stronger, as we can see in the position of Thrasymachus, already criticised by Plato. The essence of the crisis we are facing today involves more than just economics. It also involves law and politics. The moment is thus an opportunity to re-open the question of justice. To do so, we must go beyond the principle of majority decision. True politics, an idea which traverses Kant and Walter Benjamin, envisages the question of justice beyond the doxastic horizon. It re-opens the Socratic conflict between truth and opinion. The core of the problem hinges on the possibility of a real political change in this political form, the form of a modern democracy which represents itself as absolute and un-transcendable. (shrink)

This paper argues that in Marx’s metaphysics, especially in his philosophical anthropology, a certain number of reasons can be identified which explain why he neither developed a political theory nor disposed of the conceptual space that might have enabled him to integrate a plausible system of political institutions within his social philosophy. As I argue here, this can be shown via a close analysis of the way Marx both criticised Hegel’s metaphysics while at the same time integrating a number of (...) crucial conceptions of Hegel’s philosophy within a philosophical anthropology. The article therefore demonstrates that the metaphysics of species being is to be understood as a synthesis of Hegel, Feuerbach and Hess, leaving no room for a tension between individual and species. (shrink)

Partly in response to fundamental changes which have occurred in the social relations of actually existing capitalism, and to the concomitant political upheavals, partly as a result of the related debates and transformations in social and cultural theory, several social historians of the 1970s and 1980s began to rethink their ideas about class. Having previously made a powerful contribution to the history of working-class formation, the historians in question began to advocate the necessity of a decisive break with Marxist and (...) other materialist sociologies, by way of a turn to various forms of cultural and linguistic analysis (“the discursive approach to history”). By the end of the 1990s, forms of consensus had coalesced around this so-called cultural turn, stressing the complex and contingent relationship between a society’s forms of collective agency and identification (such as “class”) and its structural circumstances and characteristics (such as the organization of work and the distribution of inequality). During the first two-thirds of the 20th century, distinctive political traditions of the Left had developed around the given processes of capital development and their associated social histories, acquiring strong and long-lasting shape after 1945. Since the 1970s however, as capitalist restructuring under neoliberal auspices inexorably remade the social worlds of class, those earlier patterns of politics also ceased to work. In the light of the fundamentally different patterns of working-class formation, the terms of Left political practice consequently need to be radically rethought. (shrink)

It is time for a paradigm shift in our study of world capitalism and the global ruling class. The statecentrism informing much theorization and analysis of world politics, political economy, and class structure is less and less congruent with 21st century world developments. Global capitalism represents a new stage in the ongoing and open-ended evolution of world capitalism, characterized by the rise of transnational capital and a globally integrated production and financial system commanded by a transnational capitalist class, or TCC, (...) that attempts to exercise its class power through transnational state apparatuses. The TCC, as the new global ruling class, has been attempting, albeit with limited success, to construct a global hegemonic bloc in which one group, the TCC, exercises leadership and imposes its project through the consent of those drawn into the bloc, while those from the majority who are not drawn into this hegemonic project, either through material rewards or ideological mechanisms, are contained or repressed. Global capitalism is in crisis. A popular revolt is spreading worldwide, thus posing many challenges. Transformative struggles must be informed by an accurate analysis of global capitalism and its ruling class. (shrink)

How do we conceive of class and class struggle? Orthodox Marxism has often been represented as understanding class as a relationship to production, a conceptualization reinforcing a sense of class struggle where the accent is placed on the conflictual relations within the workplace. Overt capitallabour conflict at the point of production does indeed constitute class struggle, but neither class nor class struggle can be reduced in Marxist terms to strikes, lockouts, and the like. Rather, as Marx’s writings suggest, the origins (...) of class formation lie in dispossession, and it is as the dispossessed that workers, waged and wageless, have routinely resisted both the exploitation and the oppression that is fundamental to capitalism’s project. This project, in which accumulation through dispossession is driven by periodic crises, necessarily involves destruction and creates not only vast wealth but vast destitution. The working class is made as a productive force, divorced from ownership of the means of production, but it is also made amidst persistent crises, which lead to unemployment, the precariousness of labour, and the existence of reserve armies of labour. A comprehension of the origins of class in dispossession thus widens our understanding of class struggles, which take place at the point of production but which also develop in all manner of other ways, including struggles around space, against the state, and in the reproductive realm. (shrink)

Comment Bachelard, fils d'un cordonnier, professeur de physique et chimie, a-t-il pu devenir cet humaniste aussi savant que philosophe, aussi penseur que poète? Il n'a pas emprunté les chemins balisés, ceux des élites universitaires et culturelles. Il a contrarié les pronostics et les conventions. Il s'est adjugé contre vents et marées le droit de penser par lui-même en bousculant les frontières des savoirs et de la culture et en dérangeant les us et coutumes établis. "Un ouvrage aussi lumineux que la (...) destinée et l'oeuvre de Gaston Bachelard. Au plus près de sa vie et de sa pensée". (Philippe Meirieu). (shrink)

Original title : 「ドガの『舞姫』」『深田康算全集』[Œuvres complètes de Fukada Yasukazu]. Machida, Tamagawa Daigaku Shuppanbu, 1972–1973, 3 : 9–15.

Over the past twenty years, Husserlian phenomenology has increasingly drawn the attention of the cognitive community, thereby leading to the emergence of what might be called a phenomenological trend within contemporary cognitive studies. What this phenomenological trend really amounts to is however a matter of debate. The reason is that it embodies, in fact, a multifaceted reflection about the relevance of Husserlian phenomenology to the current efforts towards a scientific theory of cognition, and, to a lesser degree, about the reciprocal (...) relevance of these efforts to the fate of the Husserlian tradition. Indeed, it covers a wide array of perspectives on these questions, ranging from tentative demonstrations of the cognitively misleading character of Husserl's ideas, inasmuch as they would incarnate the same foundational errors as cognitivism (Hall and Dreyfus 1982), to diametrically opposed views arguing that the naturalist bent of contemporary cognitive science is ill-conceived, and that only the brand of transcendentalism defended by Husserl can provide it with adequate foundations (cf., for instance, Villela-Petit 1999). (shrink)

Over the past twenty years, Husserlian phenomenology has increasingly drawn the attention of the cognitive community, thereby leading to the emergence of what might be called a phenomenological trend within contemporary cognitive studies. What this phenomenological trend really amounts to is however a matter of debate. The reason is that it embodies, in fact, a multifaceted reflection about the relevance of Husserlian phenomenology to the current efforts towards a scientific theory of cognition, and, to a lesser degree, about the reciprocal (...) relevance of these efforts to the fate of the Husserlian tradition. Indeed, it covers a wide array of perspectives on these questions, ranging from tentative demonstrations of the cognitively misleading character of Husserl's ideas, inasmuch as they would incarnate the same foundational errors as cognitivism, to diametrically opposed views arguing that the naturalist bent of contemporary cognitive science is ill-conceived, and that only the brand of transcendentalism defended by Husserl can provide it with adequate foundations. (shrink)

En prenant l’initiative de ce volume de Corpus, nous avions choisi de procéder à un appel assez large, afin de faire le point sur des tendances actuelles des travaux sur corpus ancrés dans la textualité des faits de discours. En nous associant, nous pensions attirer des chercheurs d’horizons différents et notre attente n’a pas été déçue. Les propositions furent très nombreuses et de sélection en sélection, en regrettant quelques contributions abandonnées pour des raisons de délais de rédactio..

En prenant l’initiative de ce volume de Corpus, nous avions choisi de procéder à un appel assez large, afin de faire le point sur des tendances actuelles des travaux sur corpus ancrés dans la textualité des faits de discours. En nous associant, nous pensions attirer des chercheurs d’horizons différents et notre attente n’a pas été déçue. Les propositions furent très nombreuses et de sélection en sélection, en regrettant quelques contributions abandonnées pour des raisons de délais de rédactio...

Résumé La linguistique du texte a pour tâche la théorisation et la description des opérations de segmentation qui délimitent des unités de rang et de longueur différentes, et la théorisation et la description des différents effets de continuité créés par les opérations de liage de ces unités. À la structuration phrastique-périodique par la morpho-syntaxe et la prosodie à l’oral, la ponctuation à l’écrit, le palier micro-textuel ajoute six facteurs de texture transphrastique : les liages référentiels et isotopiques, les liages du (...) signifiant, l’ensemble des phénomènes de connexion, les relations d’implicitation, la cohésion énonciative et la cohésion illocutoire. À partir de trois textes, cet article illustre systématiquement et détaille ces six formes de liage transphrastique des unités textuelles de base. (shrink)

Il est […] illusoire de vouloir affronter seul des problèmes qui appellent le dépassement des limites liées aux spécialisations disciplinaires et aux enjeux institutionnels. Après avoir lu l’ensemble des contributions au présent volume de Corela et m’être plongé dans un certain nombre de travaux cités dans ces articles, profitant du fait qu’Ingrid Mayeur et Marie-Anne Paveau ont eu l’élégance de me convier à un dialogue critique, je répondrai brièvement à cert...

We seem to be abandoning the codes that told previous generations who they should love. But now that many of us are free to choose whoever we want, nothing is less certain. The proliferation of divorces and separations reveal a dynamic we would rather not see: others sometimes reject us as passionately as we are attracted to them. Our desire makes us sick. The throes of rivalry are at the heart of our attraction to one another. This is the central (...) thesis of Jean-Michel Oughourlian's _The Genesis of Desire_, where the war of the sexes is finally given a scientific explanation. The discovery of mirror neurons corroborates his ideas, clarifying the phenomena of empathy and the mechanisms of violent reciprocity. How can a couple be saved when they have declared war on one another? By helping them realize that desire originates not in the self but in the other. There are strategies that can help, which Dr. Oughourlian has prescribed successfully to his patients. This work, alternating between case studies and more theoretical statements, convincingly defends the possibility that breakups need not be permanent. (shrink)

La pensée du cinéma ne rencontre d'ordinaire Jean-François Lyotard, dans ses textes sur le cinéma ou non, que par le biais de deux activateurs : l'acinéma et le figurai. Ces deux activateurs, au demeurant, sont fortement représentatifs de la position paradoxale de Lyotard pour les études cinématographiques : si l'acinéma a été le plus souvent critiqué pour sa radicalité voire son sectarisme, n'ayant de fait guère de postérité, il en va tout autrement du figurai, lequel a trouvé dans les (...) films un terrain fertile d'investigation. Tout autant représentative est la méconnaissance en théorie du cinéma de nombreux autres textes de Lyotard portant sur le cinéma ou sur des films, et dont on ne parle jamais, ainsi que de sa philosophie postérieure à sa période libidinale, qui ne semble pas avoir encore trouvé d'échos particuliers en régime filmique. Le présent ouvrage fait précisément le pari de ces deux directions. A partir d'un autre Lyotard, ou du même mais envisagé très différemment, se dessinera progressivement une possibilité de penser le cinéma qui ne devra plus rien au figurai, à l'abstrait ou à l'expérimental, dont Lyotard le premier a fini par revenir, mais qui, singulièrement, ouvrira à une originale théorie du cinéma figuratif. " Méfiance envers les figuratifs quand ils ont de l'âme ", peut-on lire dans Que peindre?... (shrink)

In May 2000 a group of researchers, university teachers and publishers met to consider the impact of the new media for knowledge transmission on the intellectual world and listed the projects ongoing in France for publishing content electronically. Eighteen months later no one is able to say whether there will one day be a significant body of electronic publishing with French content. Such a transformation calls for a moment's consideration. So what has happened?

Despite its internal divisions and the uncertainty surrounding many of its foundations, there is a growing consensus that the on‐going search for an alternative model of the mind finds a minimal theoretical identity in the pursuit of an anti‐Cartesian conception of mental phenomena. Nevertheless, this anti‐Cartesianism remains more or less explicitly committed to the neo‐Brentanian idea that intentionality is an essential feature of the mental—an idea that has prevailed since the advent of modern cognitive science in the 1950s. An issue (...) of compatibility is thereby raised, as neo‐Brentanism arguably sides with cognitive Cartesianism. The main goal of the paper is to put into full light one specific aspect of this largely unperceived problem of compatibility by arguing that the neo‐Brentanian property of intentionality is an essentially representational one that runs counter to the salient anti‐representationalism of anti‐Cartesianism. And, that this representational essence confronts the search for alternative models of the mind of an anti‐Cartesian kind with the following theoretical issue: To what extent is it possible to devise a non‐Brentanian property of intentionality, particularly one that is fully dissociated from the property of representation? This issue is shown to be much deeper and more difficult than it looks once the nature of representation is properly apprehended; it seems to be still waiting for an answer in the current search for an alternative model of the mind, if only because it has not yet be set in fully adequate terms. (shrink)

En prenant en compte l’article de Freud sur le Moïse de Michel-Ange et son dernier ouvrage L’homme Moïse et le monothéisme, il est possible de montrer comment le renoncement pulsionnel ouvre la voie à la sublimation et à la réalité spirituelle.

There are at least two ways to dehumanize the world. The world can be dehumanized from the top or from the bottom. From the bottom up would mean letting a barbaric situation develop which would reduce us to an animal state. From the top down would mean striving to achieve and impose a wisdom appropriate to the angels. Two ways of ruining the sense of what is human. Neither angel nor animal, you will recognize there the ‘in-between’ which is the (...) site of humanity and which it is tempting, when it is threatened, to assert, for in this dehumanizing process - whether this is meant from the top or the bottom - we are the losers in both scenarios. We lose what makes humanity itself, in other words moderation, the in-between, finiteness, chance, the propensity to communicate. (shrink)

The history of the African slave trade, despite its importance and role in world development, was not scientifically studied until 1930, and even since then few books and papers have been devoted to the subject. Beginning in the nineteenth century, however, this history has been the focus of sensational publications that underline and broadly interpret a smattering of highly emotional events. A conspiracy of silence cloaks the subject, as though shame still weighs upon the shoulders of Western society. In Africa, (...) the same silence seems to favor consigning all memory of the collaborators to oblivion. In the last twenty years, the situation has begun to change. Several international conferences have brought together white and black historians. The Anneaux de la mémoire (Chains of Memory) exposition in Nantes enjoyed considerable success, and in 1994 UNESCO launched a decade-long cultural program called La Route de l'esclave (The Path of Slavery). (shrink)

Jean-Michel Vienne; IX*—Locke on Real Essence and Internal Constitution1, Proceedings of the Aristotelian Society, Volume 93, Issue 1, 1 June 1993, Pages 139–15.

The paper discusses analogies between the way in which infinity is understood and dealt with in mathematics and in Jewish tradition. It begins with recalling the classical debate about infinity in the field of the foundations of mathematics. Reading an important paper by A. Robinson, we come to the conclusion that mathematicians work “as if” infinite totalities existed. They do so by following the rules of their formalized discourse which, at least if it refers to anything at all, also refers (...) to such totalities. The paper describes how, according to Jewish tradition, infinity is also not theological: instead of thinking that they own some infinite being or relate to it, observant Jews follow Jewish law. The analogy is then extended to what is called ‘epistemological infinity’. The paper shows that both in mathematics and in Judaism, we get some epistemological experience of infinity, as far as both Talmudic knowledge and contemporary mathematical encyclopedia are experienced as inexhaustible sources of new thoughts, structures, ideas, developments. (shrink)

Delivered at the Collège de France between January and March 1980, the lectures entitled On the Government of the Living (Du gouvernement des vivants) seem to be the missing piece in the Foucauldian puzzle. Still unpublished, those eleven lectures were intended to set the theoretical foundation for the book announced as the fourth and last volume of the History of Sexuality, under the title Confessions of the Flesh (Les aveux de la chair). This book, however, was never published, despite the (...) fact that his editor described it as the keystone for the entire History of Sexuality.1 The value of Michel…. (shrink)

La méthode réflexive caractérise une psychologie, métaphysique du sujet, qui n’imite pas les sciences d’objet et par laquelle la philosophie dépasse la simple conscience de soi déjà éveillée au monde et à soi, redoublant ainsi cet éveil pour accomplir l’homme en l’homme. Lagneau remonte à la source de l’évidence et rien n’est plus difficile, parce qu’alors la pensée ne peut plus compter sur l’évidence pour se comprendre. La philosophie ainsi pratiquée n’est rien en dehors de la réflexion en acte, jamais (...) elle ne se fige en doctrine. C’est pourquoi il n’y a pas ce qu’on pourrait appeler une philosophie de Lagneau, mais seulement ses cours pieusement transcrits par des élèves. Cette idée de la philosophie fonde une pratique de la lecture des grands philosophes qui les met en dialogue et ainsi leur redonne vie, les libérant des préjugés qui trop souvent les caricaturent. (shrink)

Jean-Michel Vienne; IX*—Locke on Real Essence and Internal Constitution1, Proceedings of the Aristotelian Society, Volume 93, Issue 1, 1 June 1993, Pages 139–15.