Results for 'Alain Caillé'

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  1.  48
    The double inconceivability of the pure gift.Alain Caillé - 2001 - Angelaki 6 (2):23-39.
  2.  11
    The gift paradigm: a short introduction to the anti-utilitarian movement in the social sciences.Alain Caillé - 2020 - Chicago, IL: Prickly Paradigm Press. Edited by Gordon Connell & François Gauthier.
    In his classic essay The Gift, Marcel Mauss argued that gifts can never be truly free; rather, they bring about an expectation of reciprocal exchange. For over one hundred years, his ideas on economy, social relations, and exchange have inspired new modes of thought, none more so than what crystallized in the 1980s around an innovative group of French academics. In The Gift Paradigm, Alain Caillé provides the first in-depth, English-language introduction to La Revue du MAUSS - or, "Anti-Utilitarian (...)
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  3.  6
    Recent Extensions of the Gift.Alain Caillé - 2023 - Elementa 3 (1-2):15-41.
    In this essay, Alain Caillé reconstructs the “singular history of the MAUSS (Anti-Utilitarian Movement in the Social Sciences)” from when in early 1980 a group of friends from different disciplines (sociologists, economists, philosophers, etc.) decided to found the “Bulletin du MAUSS” to counter the growing hegemony of utilitarianism and economism in the human sciences and in the philosophical disciplines themselves. The Bulletin would initially become the “Revue du MAUSS trimestrielle” from 1988 to 1992 and from 1993 to 2022 (...)
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  4.  2
    Splendeurs et misères des sciences sociales: esquisses d'une mythologie.Alain Caillé - 1986 - Genève: Libr. Droz.
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  5. The Gift as Sufficient Source of Normativity.Alain Caillé - 2002 - Diogenes 49 (195):77-82.
    Daniele Hervieu-Léger and Marcel Gauchet explain that today the hold that the religious dimension has always exerted over human societies is, of very recent date but definitely, slackening; that it is becoming ‘hollow’ and ceases to inspire collective action, leaving henceforth wide open the question of knowing in which name we should attempt to take our destiny in our hands and base the norms of collective being. This question at once summons up another, implicitly contained in the latter: is every (...)
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  6. Towards the Dehumanization of the World?Alain Caillé & Shmuel Trigano - 2002 - Diogenes 49 (195):3-4.
    Is it only yesterday's humanism, whether religious or secular in origin, that is dying - and is it really dying? - or is it more profoundly the very paradigm of humanity? At least it is worth asking the question. Do we not hear on every side today that everything is ‘constructed’ and ‘formated’? No inherited moral standard now seems acceptable, nor any reference to any sort of human nature or naturality. The only idea that henceforth finds acceptance is that of (...)
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  7.  14
    The World of the Gift.Jacques Godbout & Alain Caillé - 1998 - Mcgill-Queen's University Press.
    The anthropologist Marcel Mauss, in his famous exploration of the gift in "primitive" and archaic societies, showed that the essential aspect of the exchange of presents involved the establishment of a social tie that bound the parties together above and beyond any material value of the objects exchanged. He argued that these intangible mutual "debts" constituted the social fabric. Godbout and Caillé show that, contrary to the modern assumption that societies function on the basis of market exchange and the (...)
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  8. Claude Lefort, the Social Sciences and Political Philosophy.Alain Caillé - 1995 - Thesis Eleven 43 (1):48-65.
  9.  3
    La sociologie malgré tout: autres fragments d'une sociologie générale.Alain Caillé - 2015 - [Nanterre]: Presses universitaires de Paris Ouest.
    Si c'est "malgré tout" qu'il faut défendre la sociologie, c'est malgré ce qu'elle est devenue. Bien loin de ses grandes espérances initiales et des splendeurs que nous ont léguées les Durkheim, Weber, Simmel, Mead, Elias, Mauss, etc. Ce que l'on appelle sociologie s'est peu à peu recroquevillé jusqu'à apparaître comme la "science (ou la pseudo science) des restes n, la science de ce dont ne parlent ni les philosophes, ni les économistes, ni les historiens, ni les anthropologues, ni les théoriciens (...)
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  10. Gift and Association.Alain Caillé - 2000 - In T. Vandevelde (ed.), Gifts and Interests. Peeters. pp. 47--55.
     
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  11. Les termes du choix de société.(Plaidoyer pour un holisme subjectiviste méthodologique).Alain Caillé - 1990 - Cahiers Internationaux de Sociologie 88:81-98.
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  12.  2
    Pour une nouvelle sociologie classique.Alain Caillé - 2016 - Lormont: Le Bord de l'eau. Edited by Frédéric Vandenberghe & Henri Vaugrand.
    Il est grand temps de faire revivre le projet d ́une théorie sociale générale... et généreuse. En tant que riposte et alternative à la colonisation des sciences sociales par l ́économie néoclassique, nous proposons de reprendre en l'actualisant le projet des grands auteurs classiques, d'Aristote à Marx, de Kant à Habermas, d'Adam Smith à Durkheim et Mauss, de Schumpeter ou Keynes à Polanyi ou Braudel, etc. Contre l ́orthodoxie néoclassique des économistes et la doxa de la neutralité axiologique des sociologues, (...)
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  13.  8
    The double inconceivability of the pure gift.Alain Caillé - 2001 - Angelaki: Journal of Theoretical Humanities 6 (2):23-39.
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  14. Utilitarianism and Anti-Utilitarianism.Alain Caillé - 1992 - Thesis Eleven 33 (1):57-68.
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  15.  60
    The Gift as Sufficient Source of Normativity.Alain Caillé - 2002 - Diogenes 49 (195):77-82.
    Daniele Hervieu-Léger and Marcel Gauchet explain that today the hold that the religious dimension has always exerted over human societies is, of very recent date but definitely, slackening; that it is becoming ‘hollow’ and ceases to inspire collective action, leaving henceforth wide open the question of knowing in which name we should attempt to take our destiny in our hands and base the norms of collective being. This question at once summons up another, implicitly contained in the latter: is every (...)
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  16.  17
    "Il dono tra interesse e gratuità". Intervista a cura di Anna Chiara Lugarini.Alain Caillé - 1999 - Iride: Filosofia e Discussione Pubblica 12 (2):257-276.
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  17.  1
    Introduction to Symposium.Alain Caillé - 2007 - European Journal of Social Theory 10 (2):179-183.
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  18.  9
    Qu'est-ce qu'être anti-utilitariste ?D'alain Caillé, Christian Lazzeri & Jean-Pierre Cléro - 2002 - Cités 10 (2):77-90.
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  19.  32
    Qu'est-ce qu'être anti-utilitariste?Alain Caillé, Christian Lazzeri & Jean-Pierre Cléro - 2002 - Cités 10 (2):77-90.
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  20.  3
    Sociology as Anti-Utilitarianism.Alain Caillé - 2007 - European Journal of Social Theory 10 (2):277-286.
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  21.  11
    Vers une social-démocratie radicale?Alain Caillé - 2010 - Cités 43 (3):57.
    Que reste-t-il aujourd’hui de vivant et d’universalisable de ce qui a fait la Gauche – signifiant privilégié de tous les espoirs politiques des deux siècles écoulés – et de l’idéal socialiste qui en était le cœur ? Comment reformuler celui-ci de manière plausible en ces temps de globalisation qui voient l’Europe, berceau de la Gauche et du socialisme, plonger dans l’impuissance..
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  22.  26
    Recognition Today: The Theoretical, Ethical and Political Stakes of the Concept.Christian Lazzeri & Alain Caillé - 2006 - Critical Horizons 7 (1):63-100.
    Within moral and political philosophy and the social sciences, recent conceptual developments in the concept of recognition cannot be dissociated from an opposition to those theories inspired by what is commonly called rational action theory or the economic model of action. The paradigm of recognition represents the heart of those theories that are both alternative and complementary to the theory of individual action. Nonetheless, this conceptual development calls out for an alliance between political philosophy and the social sciences. We argue (...)
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  23.  30
    Neo-classical sociology: The prospects of social theory today.Frédéric Vandenberghe & Alain Caillé - 2016 - European Journal of Social Theory 19 (1):3-20.
    This article calls for a new theoretical synthesis that overcomes the fragmentation, specialization and professionalization within the social sciences. As an alternative to utilitarianism and the colonization of the social sciences by rational choice models, it proposes a new articulation of social theory, the Studies and moral, social and political philosophy. Based on a positive anthropology that finds its inspiration in Marcel Mauss’s classic essay on the gift, it recommends a return to classical social theory and explores articulations between theories (...)
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  24.  6
    Convivial Futures: Views From a Post-Growth Tomorrow.Frank Adloff & Alain Caillé (eds.) - 2022 - Transcript Verlag.
    What steps are needed to make life better and more convivial? The Second Convivialist Manifesto has presented a short diagnosis of the current crises and sketches of a possible and desirable future. It has been a necessary work of theoretical synthesis, but preserving a viable world also requires passion. It is thus urgent to show what people would gain from a shift to a post-neoliberal and post-growth convivialist future. This volume includes a theoretical debate on convivialism which reflects dystopias and (...)
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  25.  22
    Sociology as political philosophy: Alain Caillé’s anti-utilitarian sociology.Frédéric Vandenberghe - 2023 - Thesis Eleven 174 (1):21-41.
    The article presents an overview of the intellectual trajectory of Alain Caillé, the founder and animator of the anti-utilitarian movement in the social sciences (MAUSS) in France. Going back to early influences of Claude Lefort, Karl Polanyi and Pierre Clastres, it shows the centrality of the symbolic constitution of the economy in the development of an intellectual front against rational choice. It also considers how Marcel Mauss’s famous Essay on the Gift has been developed into a ‘gift paradigm’ (...)
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  26.  28
    Towards the Dehumanization of the World?Shmuel Trigano & Alain Caillé - 2002 - Diogenes 49 (195):3-4.
    Is it only yesterday's humanism, whether religious or secular in origin, that is dying - and is it really dying? - or is it more profoundly the very paradigm of humanity? At least it is worth asking the question. Do we not hear on every side today that everything is ‘constructed’ and ‘formated’? No inherited moral standard now seems acceptable, nor any reference to any sort of human nature or naturality. The only idea that henceforth finds acceptance is that of (...)
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  27. Adam Smith antiutilitarista.Sergio Cremaschi - 2005 - la Società Degli Individui 8 (24):17-32.
    I argue that Adam Smith, far from being a utilitarian as claimed by Alain Caillé, was instead a semi-sceptical philosopher who defended a pluralistic normative ethics of prudence, justice, benevolence, and, far from being the founder of the science of a system self-produced by the interaction of individual self-interests, was a sharp critic of the practices of the commercial society of his time in the name of liberty, justice, and equality. In a word, was from being the putative (...)
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  28. Definition of Man: What is Left of the Nuremberg Code?Jean-Claude Guillebaud - 2002 - Diogenes 49 (195):7-12.
    All of us share the same feeling of being torn between two equally impossible attitudes, namely the absurdity of resistance and the abjectness of renunciation, that is to say a feeling of surrender to the course of events and I think that it is true that we are all more or less filled with this feeling or to revert to other terminology which I will borrow from Jacques Ellul, we all have the feeling of being swept away in a haphazard (...)
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  29.  8
    Baudrillard, cet attracteur intellectuel étrange.Nicolas Poirier (ed.) - 2016 - Lormont: Le Bord de l'eau.
    Assimilé à la French Theory, Jean Baudrillard a été aussi célèbre, ou presque, sur les campus américains que Foucault, Derrida, Deleuze, Guattari ou Lacan. Mais il est loin d'avoir aujourd'hui leur diffusion mondiale. Il a même presque totalement disparu des écrans radars. Officiellement sociologue, aucun sociologue ne le cite, aucun étudiant de sociologie ne le lit. Il faut dire qu'il a tout fait pour brouiller les pistes, en se refusant à tout simulacre de réalisme pour mieux tenter de prendre la (...)
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  30.  24
    Le temps de l'individuation sociale.Benjamin Fernandez - forthcoming - Rhuthmos.
    Ce texte a déjà paru dans la Revue du MAUSS, 2011/2, n° 38, p. 339-348. Nous remercions Benjamin Fernandez et Alain Caillé de nous avoir autorisé à le reproduire ici. « Ce que nous vendons à Coca-cola, c'est du temps de cerveau disponible. » Patrick LELAY, ancien président de la chaîne privée française TF1 (2004). La pensée moderne, héritière des Lumières, avait accouché de la figure du sujet libre : une conscience de soi, substance stable et indivisible (Descartes), (...)
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  31. The Gift as Insufficient Source of Normativity.Christian Arnsperger - 2002 - Diogenes 49 (195):83-85.
    To my mind, the most urgent current task in the social sciences is one in the context of which the unduly cut-and-dried distinctions between positive and normative, between sociology and ethics, between secular pluralism and religious spirituality, and so on, should be abandoned. I would like to reclaim the legacy of a Marxian-type dialectic by stating that the social sciences today (and I would even risk speaking of a single present-day ‘social science’) have the threefold task of (1) thinking through (...)
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  32.  94
    Ethics: an essay on the understanding of evil.Alain Badiou - 1998 - New York: Verso.
    Alain Badiou, one of the most powerful voices in contemporary French philosophy, shows how our prevailing ethical principles serve ultimately to reinforce an ...
  33.  13
    Deleuze: The Clamor of Being.Alain Badiou - 1999 - Univ of Minnesota Press.
    The works of Gilles Deleuze -- on cinema, literature, painting, and philosophy -- have made him one of the most widely read thinkers of his generation. This compact critical volume is not only a powerful reappraisal of Deleuze's thought, but also the first major work by Alain Badiou available in English. Badiou compellingly redefines "Deleuzian, " throwing down the gauntlet in the battle over the very meaning of Deleuze's legacy. For those who view Deleuze as the apostle of desire, (...)
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  34.  25
    The Rebirth of History: Times of Riots and Uprisings.Alain Badiou - 2012 - Verso Books.
    In the uprisings of the Arab world, Alain Badiou discerns echoes of the European revolutions of 1848. In both cases, the object was to overthrow despotic regimes maintained by the great powers—regimes designed to impose the will of financial oligarchies. Both events occurred after what was commonly thought to be the end of a revolutionary epoch: in 1815, the final defeat of Napoleon; and in 1989, the fall of the Soviet Union. But the revolutions of 1848 proclaimed for a (...)
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  35.  9
    L'être et l'événement.Alain Badiou - 1988
    "Logiques des mondes, auquel Alain Badiou travaille depuis une quinzaine d'années, est conçu comme une suite de son précédent "grand" livre de philosophie, L'être et l'évènement, paru aux Editions du Seuil en 1988".
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  36.  17
    Second Manifesto for Philosophy.Alain Badiou - 2011 - Polity.
    Twenty years ago, Alain Badiou's first Manifesto for Philosophy rose up against the all-pervasive proclamation of the "end" of philosophy. In lieu of this problematic of the end, he put forward the watchword: "one more step". The situation has considerably changed since then. Philosophy was threatened with obliteration at the time, whereas today it finds itself under threat for the diametrically opposed reason: it is endowed with an excessive, artificial existence. "Philosophy" is everywhere. It serves as a trademark for (...)
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  37.  6
    Théorie du sujet.Alain Badiou - 2008 - Éditions du Seuil.
    Le propos fondamental du livre d'Alain Badiou est d'établir que le noyau de toute philosophie compatible avec le marxisme est une théorie du sujet. Mais laquelle? Ni le sujet comme conscience (thèse de Sartre), ni l'hypothèse du sujet " naturel ", désirant ou substantiel, ne peuvent convenir. C'est du côté du sujet clivé tel que Lacan - notre Hegel - en fait théorie, qu'il faut chercher une issue. Alain Badiou trouve là de quoi refondre, non pas le thème, (...)
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  38.  4
    Peut-on penser la politique?Alain Badiou - 1985
    Penser la politique, c'est d'abord réfuter le politique : le dénoncer comme illusion (imaginaire) du " faire un ", des identifications (le parti, le syndicat, la société sans classe), du fait cernable, de la prévision assurée. La politique naît, elle, de l'événement, par où 1'on entend ici le surgissement des dominés rompant l'ordre du politique et l'unité de celui-ci : un surgissement toujours précaire, dont la mise en œuvre suppose un pari et un calcul chaque fois risqués : en bref, (...)
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  39. Three interviews with Alain de Benoist.Alain De Benoist - 1994 - Telos: Critical Theory of the Contemporary 98.
     
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  40.  9
    German philosophy: a dialogue.Alain Badiou - 2018 - Cambridge, Massachusetts: MIT Press. Edited by Jan Völker.
    Two eminent French philosophers discuss German philosophy—including the legacy of Kant, Hegel, Nietzsche, Adorno, Fichte, Marx, and Heidegger—from a French perspective. In this book, Alain Badiou and Jean-Luc Nancy, the two most important living philosophers in France, discuss German philosophy from a French perspective. Written in the form of a dialogue, and revised and expanded from a 2016 conversation between the two philosophers at the Universität der Künste Berlin, the book offers not only Badiou's and Nancy's reinterpretations of German (...)
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  41.  13
    Logics of worlds: being and event, 2.Alain Badiou - 2009 - New York: Bloomsbury Academic.
    "French philosopher Alain Badiou (b. 1937) introduces the concept of democratic materialism to refer to the belief that there are only bodies and languages, then employs a fair amount of science in what he calls a somewhat fastidious examine of it. He covers formal theory on the subject (meta-physics); the greater logics: the transcendental, the object, and relation; the four forms of change; the theory of points; what a body is; and what it is to live."--Provided by publisher.
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  42.  10
    Managing knowledge, governing society: social theory, research policy and environmental transition.Alain-Marc Rieu - 2022 - New York, NY: Routledge.
    Since the 1980s, two different paradigms have reshaped industrial societies: the Neoliberal paradigm and a Research and Innovation paradigm. Both have been conceptualized and translated into strong policies with massive economic and social consequences. They provide divergent responses to the environmental transition. The Neoliberal paradigm is based on economic models and geopolitical solutions. The Research and Innovation paradigm's goal is to manage knowledge differently in order to reorient the evolution of society. Since the mid-1990s, a version of the Research and (...)
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  43.  72
    Democracy in What State?Giorgio Agamben, Alain Badiou, Daniel Bensaïd, Wendy Brown, Jean-Luc Nancy, Jacques Rancière, Kristin Ross & Slavoj Zizek - 2011 - Columbia University Press.
    "Is it meaningful to call oneself a democrat? And if so, how do you interpret the word?" -/- In responding to this question, eight iconoclastic thinkers prove the rich potential of democracy, along with its critical weaknesses, and reconceive the practice to accommodate new political and cultural realities. Giorgio Agamben traces the tense history of constitutions and their coexistence with various governments. Alain Badiou contrasts current democratic practice with democratic communism. Daniel Bensaid ponders the institutionalization of democracy, while Wendy (...)
  44.  7
    Gilles Deleuze: héritage philosophique.Alain Beaulieu & Manola Antonioli (eds.) - 2005 - Paris: Presses universitaires de France.
    Gilles Deleuze exprime un besoin de philosophie apte à révolutionner les manières convenues de pratiquer la philosophie. Il souhaite mettre un terme au cycle des interprétations pour mieux expérimenter les forces impersonnelles, associe l'histoire de la philosophie à l'" agent de pouvoir " dans la pensée, et formule ce curieux désir de sortir de ta philosophie par ta philosophie. Ses monographies d'auteurs ont pourtant acquis le statut de " classiques " de la philosophie. Deleuze prend également part, à sa manière, (...)
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  45.  20
    I macrosistemi della tecnica: una seconda natura della modernità?Alain Gras - 1998 - Iride: Filosofia e Discussione Pubblica 11 (2):289-308.
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  46.  66
    L'évaluation du fait technique.Alain Gras - 2010 - Cahiers Internationaux de Sociologie 128 (128):285-298.
    LLe terme ' évaluation ' est porteur d'une ambiguïté dès l'origine car son contenu sémantique est double : donner un prix, ou une mesure, mais aussi ' donner une valeur ' entendu d'un point de vue éthique, la valeur dont parle Weber. Or la fascination pour la mesure occulte le fait que le choix des éléments à mesurer est subjectif et qu'en aucun cas la scientificité ne vient directement de l'observation de l'objet. Cette caractéristique subjective est tout simplement ignorée dans (...)
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  47.  3
    L'évaluation du fait technique, une métaphysique pour l'hypersauvage contemporain.Alain Gras - 2011 - Cahiers Internationaux de Sociologie n° 128-129 (1):285-297.
    Résumé La fascination pour la mesure, que représente l’évaluation quantitative dans le domaine écologique, occulte le fait que le choix des éléments à mesurer est subjectif et qu’en aucun cas la scientificité ne vient directement de l’observation de l’objet. J’en donnerai la preuve dans trois catégories qui regroupent l’ensemble du sophisme scientifique que constitue l’évaluation : le suivi d’un objet technique simple, avec l’exemple du progrès mesuré dans l’évolution du couteau et d’autres objets, l’histoire quantitative d’un fait naturel, le réchauffement (...)
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  48. Pitirim Sorokin et John T. Fraser ou le temps, l'éspace et la causalité.Alain Gras - forthcoming - Cahiers Internationaux de Sociologie.
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  49.  7
    Quelles sciences pour le monde à venir?: face au dérèglement climatique et à la destruction de la biodiversité.Alain Grandjean & Thierry Libaert (eds.) - 2020 - Paris: Odile Jacob.
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  50.  22
    Une inquiétude pour la philosophie : Chalcédoine, la personne et la nature.Alain Grau - 2004 - Revue des Sciences Philosophiques Et Théologiques 3 (3):497-518.
    Résumé La notion de la « personne » est devenue aujourd’hui une notion très floue. D’une certaine manière, il s’agit d’une notion qui paraît n’avoir d’autre pertinence que l’usage qui en est fait pour légitimer, ou invalider, telle ou telle position concernant des problèmes éthiques contemporains. Mais un tel usage s’avère insatisfaisant, faute de pouvoir interroger vraiment la relation que cette notion entretient avec celle de « nature », que l’on précise au besoin comme étant humaine. Or, dans l’histoire du (...)
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