On désespère de trouver une théorie du pouvoir étatique chez Marx, mais il n’y a pas à désespérer de son absence. En effet son absence n’est pas le signe d’une insuffisance ou de son incapacité à comprendre le politique, mais elle est bien plutôt le résultat d’un déplacement dans la façon d’appréhender le pouvoir. Pour Marx le pouvoir est moins un problème d’origine que d’effet. La puissance d’un pouvoir se mesure à ses effets d’individuation. Marx est justement un grand penseur (...) du pouvoir car il court-circuite une théorie de l’État. Le pouvoir ne se montre pas dans la loi et le droit, mais sur les corps productifs que l’on discipline dans la grande industrie. L’analyse du capitalisme chez Marx repose sur une double définition du pouvoir : Comment créer des sujets conformes aux impératifs de la production capitalisme? C’est l’analyse de l’exploitation dans la production. Comment reproduire ce système? Comment faire accepter aux dominés la légitimité de leur domination. C’est tout le travail que Marx mène avec le fétichisme que l’on peut appeler la religion quotidienne du capitalisme. (shrink)

Désirer vivre, ce n'est pas simplement être en vie. C'est nous laisser entraîner par l'élan vital qui nous conduit à créer, à aimer, à nous dépasser. C'est cultiver la puissance du désir qui est le moteur de nos existences. Pourtant, au quotidien, nous ressentons de nombreuses limitations - 'Je ne suis pas capable', 'C'est trop risqué', 'Ce n'est pas pour toi' - qui nous inhibent. Nous sommes souvent aussi prisonniers des pulsions de notre cerveau primaire, le striatum, et de la (...) propagande consumériste qui nous poussent à acquérir toujours plus. Comment cultiver la force du désir sans tomber dans le piège de l'insatisfaction permanente ou du mimétisme social? Comment développer notre puissance vitale sans nous autocensurer? Comment apprendre à orienter nos désirs vers des choses, des activités ou des personnes qui nous font grandir et nous mettent dans la joie? De Platon à René Girard en passant par Bouddha, Aristote, Épicure, Spinoza, Nietzsche, Jung ou Bergson, Frédéric Lenoir revisite les grands penseurs du désir pour nous proposer un livre lucide et vibrant, au cœur de nos problématiques les plus actuelles. Un ouvrage accessible à tous, qui aide non seulement à vivre, mais à vivre aux éclats"--Page 4 of cover. (shrink)

Qu'entendons-nous par "bonheur"? Dépend-il de nos gènes, de la chance, de notre sensibilité? Est-ce un état durable ou une suite de plaisirs fugaces? N'est-il que subjectif? Faut-il le rechercher? Peut-on le cultiver? Souffrance et bonheur peuvent-ils coexister? Pour tenter de répondre à ces questions, Frédéric Lenoir propose un voyage philosophique, joyeux et plein de saveurs. Une promenade stimulante en compagnie des grands sages d'Orient et d'Occident. Où l'on traversera le jardin des plaisirs avec Epicure. Où l'on entendra raisonner le (...) rire de Montaigne et de Tchouang-tseu. Où l'on croisera le sourire paisible du Bouddha et d'Epictète. Où l'on goûtera à la joie de Spinoza et d'Etty Hillesum. Un cheminement vivant, ponctué d'exemples concrets et des dernières découvertes des neurosciences, pour nous aider à vivre mieux. (shrink)

Cet ouvrage est le résultat d'un long travail de réflexion sur l'éducation, il pose de manière critique, en s'appuyant sur les théories et les pratiques qui ont irrigué la pédagogie libertaire, la question à la fois fondamentale et d'actualité de l'autogestion et de l'éthique en matière ; d'éducation. Après avoir rappelé quelques principes de base d'une éducation de la liberté par la liberté, l'auteur s'intéresse à l'inutile fracture entre la formation initiale et l'éducation permanente qui n'est à ses yeux qu'une (...) imposture. II développe ensuite un propos, appuyé sur des expériences de terrain, qui tend à démontrer toute l'efficacité des formations coopératives et autogérées. Enfin, il s'attaque à la délicate question de l'éthique et des valeurs nécessaires à la conduite de l'action éducative, en particulier en matière d'évaluation. Un livre qui, sans donner de leçons, donne à penser. (shrink)

Le terme d'athéisme produit un sentiment trompeur de familiarité. Car l'athéisme ne s'arrête pas à la négation de Dieu et les Dieux ont cette propension à ressusciter sous d'autres formes, à quitter le royaume de la religion et de la théologie pour se réfugier dans le quotidien de nos vies. C'est ce que Marx dénomme la " religion quotidienne " qui déifie des réalités sociales et économiques comme la valeur, le capital, la marchandise, transformant celles-ci en puissances tutélaires et transcendantes (...) face auxquelles les hommes seraient à la fois impuissants et irrémédiablement soumis. Trois textes de Marx permettent ici de saisir le passage de l'opium du peuple au fétichisme de la marchandise, et le type de subversion politique que produit l'athéisme. Véritable " sport de combat ", l'athéisme consiste alors en une pensée de l'émancipation et de la démocratie par et pour un peuple qui se constitue par la critique toujours renouvelée des pouvoirs. Cette critique est le legs précieux de Marx : toutes les religions scellent la croyance que l'Histoire serait commandée par des forces sur lesquelles les hommes n'auraient pas de prise, et c'est pourquoi il faut les combattre. L'athéisme conséquent n'appelle pas à la réforme, mais à la révolution. (shrink)

Focusing on new disciplines in 19th-century German universities, this book reexamines certain critical junctures in the traditional historical picture of the role of the scientist in modern Western society.

Buddhism was not really known in the West until a little more than 150 years ago. Although since the thirteenth century there had been numerous contacts with local Buddhist traditions, the travellers and missionaries of the Middle Ages and the Renaissance had not yet brought to light the history of Buddhism and its unity across this immense diversity of worship and doctrine, disseminated through most of the countries of Asia. Of course, since the seventeenth century some Europeans had guessed at (...) the Indian origin of the Buddha and they succeeded in pinning down his historical existence after a fashion. In 1691 and 1693 Simon de la Loubère, Louis XIV's envoy at the court of the king of Siam, published remarkable research which established the possibility of a link between the different regions of Siam, Ceylon, Japan and China and conjured up the possible existence of a single founder long before Christ. But this far too isolated knowledge had scarcely any impact in Europe. It was only with the foundation of the Asiatic Society of Bengal in 1784 that orientalism was to enjoy a rapid and decisive expansion. The word ‘Buddhism’ appeared from the 1820s onwards, and with it the first conceptualization of a tree with many branchings. But it was not until the publication, in 1844, of Eugène Burnouf's magisterial Introduction l'histoire du buddhisme indien, that more detailed knowledge became available, thanks to a critical scrutiny of the most varied sources. The works of the French scholar and of other pioneers in Buddhist studies - mainly Alexander Csoma de Koros and Edmond Foucaux on Tibet, Jean-Pierre Abel-Remusat and Stanislas Julien on China, Christian Lassen and Spence Hardy on Ceylon - were to give rise to a tremendous craze for Buddhism in Europe. Since then there has been no break in the successive waves disseminating it right up to the present day, when the majority of Western countries appear to be so receptive to the message of the Buddha that for some years the media have been insistently questioning the reasons for this ‘Buddhist wave’. (shrink)

In response to a mandate conferred on the International Bioethics Committee (IBC) of UNESCO in November 1993, the IBC has drafted a "universal declaration on the human genome and human rights," which will be considered by the General Conference of UNESCO in November 1997. This article discusses the development of the document and provides the text of the "revised preliminary draft" of the declaration.

Who would have thought twenty-five years ago that the term “bioethics,” a neologism coined by an American biologist, would have met with such success, becoming one of the cornerstones of philosophical and juridical reflection at the end of the twentieth century? For it was in 1970 that the biologist and oncologist Van Rensalear Potter published his book, Bioethics, Science of Survival.

ABSTRACT:We combine prior research on ethical decision-making in organizations with a rational choice theory of corporate crime from criminology to develop a model of corporate offending that is tested with a sample of U.S. managers. Despite demands for increased sanctioning of corporate offenders, we find that the threat of legal action does not directly affect the likelihood of misconduct. Managers’ evaluations of the ethics of the act, measured using a multidimensional ethics scale, have a significant effect, as do outcome expectancies (...) that result from being associated with the misconduct but not facing formal sanctions. The threat of formal sanctions appears to operate indirectly, influencing ethical evaluations and outcome expectancies. Obedience to authority also affects illegal intentions, with managers reporting higher prospective offending when they are ordered to engage in misconduct by a supervisor. (shrink)

Umberto Eco -- Stephen Jay Gould -- Jean-Claude Carrière -- Jean Delumeau.

Cycling in traffic requires a combination of motor and perceptual skills while interacting with a dynamic and fast-changing environment. The inferior perceptual-motor skills in individuals with developmental coordination disorder may put them at a higher risk for accidents. A key skill to navigate in traffic is to quickly detect hazardous situations. This perceptual-cognitive skill was investigated in young adults with DCD using simulated traffic situations in a hazard perception test in cycling. Nine individuals with DCD and nine typically developing individuals (...) participated in the study and completed the test while their gaze was tracked using a remote eye tracking device. A questionnaire was used to determine cycling experience and the perception of cycling and anticipation skill in traffic. Despite a longer period to master the motor skill of cycling, individuals with DCD reported to be able to safely cycle in traffic around the same age as TD young adults. In the hazard perception test, individuals with DCD fixated the hazards later, less frequently and for a shorter duration than the TD participants, however, the participants with DCD did not wait longer to react to the hazard than the TD participants. Interestingly, individuals with DCD rated the traffic situations in the test as significantly more dangerous than the TD participants. In conclusion, the differences exposed in the hazard perception test may imply an increased risk of accidents in individuals with DCD. In further research and practice it is recommended that both the motor and the perceptual aspects of cycling are addressed. (shrink)

Vol. presents a method for critically evaluating relevance in arguments based on case studies & a new relevance theory incorporating techniques of argumentation theory, logic & artificiaI intelligence. For scholars/students in argumentation & rhetoric.

ABSTRACT:We combine prior research on ethical decision-making in organizations with a rational choice theory of corporate crime from criminology to develop a model of corporate offending that is tested with a sample of U.S. managers. Despite demands for increased sanctioning of corporate offenders, we find that the threat of legal action does not directly affect the likelihood of misconduct. Managers’ evaluations of the ethics of the act, measured using a multidimensional ethics scale, have a significant effect, as do outcome expectancies (...) that result from being associated with the misconduct but not facing formal sanctions. The threat of formal sanctions appears to operate indirectly, influencing ethical evaluations and outcome expectancies. Obedience to authority also affects illegal intentions, with managers reporting higher prospective offending when they are ordered to engage in misconduct by a supervisor. (shrink)

The Stanford Encyclopedia of Philosophy is an open access, dynamic reference work designed to organize professional philosophers so that they can write, edit, and maintain a reference work in philosophy that is responsive to new research. From its inception, the SEP was designed so that each entry is maintained and kept up to date by an expert or group of experts in the field. All entries and substantive updates are refereed by the members of a distinguished Editorial Board before they (...) are made public. (shrink)

Crucial to the establishment of a scientific discipline is a body of knowledge organized around a set of instruments, interpretive techniques, and regimes of training in their application. In this paper, we trace the involvement of scientists and engineers at Varian Associates in the development of nuclear magnetic resonance spectrometers from the first demonstrations of the NMR phenomenon in 1946 to the definitive takeoff of NMR as a chemical discipline by the mid-1960s. We examine the role of Varian scientists in (...) constructing several models of NMR instruments for research scientists in the 1950s and the Varian efforts to influence the adoption of NMR as a standard tool for chemical analysis through Varian-supported publications, participation in scientific meetings, collaborations with academic chemists, workshops, and postdoctoral fellowships. Special attention is devoted to the development of the Varian A-60, the first commercial NMR instrument intended for the broadly trained chemist rather than a custom-built tool for the research specialist. Drawing on an examination of the use-rate of NMR instruments in chemical literature, the assessment of NMR in the chemical review literature by practitioners, and indicators of the establishment of a suitable funding environment for the growth of physics-based scientific instrumentation in the post-Sputnik era, we argue that the establishment of NMR as a discipline coincided with the adoption of the A-60 in the mid-1960s. During the period of our study, Varian Associates was a primary military contractor. This paper is intended to contribute to recent interest in the relation of military fundingto scientific enterprise during the Cold War and to the larger question of university-industry interactions in the growth of knowledge. (shrink)

Early practitioners of the social studies of science turned their attention away from questions of institutionalisation, which had tended to emphasize macrolevel explanations, and attended instead to microstudies of laboratory practice. The author is interested in re-investigating certain aspects of institution formation, notably the formation of scientific, medical, and engineering disciplines. He emphasises the manner in which science as cultural practice is imbricated with other forms of social, political, and even aesthetic practices. The author considers the following topics: the organic (...) physics of 1847; the innovative research program of Carl Ludwig as a model for institutionalising science-based medicine, optics, painting, and ideology in Germany, 1845-95; the Haber-Bosch synthesis of ammonia; and the introduction of nuclear magnetic resonance instrumentation into the practice of organic chemistry. (shrink)

Experiment, instrumentation, and procedures of measurement, the body of practices and technologies forming the technical culture of science, have received at most a cameo appearance in most histories. For the history of science is almost always written as the history of theory. Of course, the interpretation of science as dominated by theory was the main pillar of the critique, launched by Kuhn, Quine, Hanson, Feyerabend, and others, of the positivist and logical empiricist traditions in the philosophy of science. Against Carnap, (...) Hempel, Nagel, and Popper, who accorded observation reports an independent status either as a source of inductive support or as a basis for the falsification of scientific theories, Hanson and Kuhn emphasized the theory-ladenness of observation. They made this central point – that all observation is shaped by reference to theory – the cornerstone of a full-blown philosophy of science by buttressing it with two additional lines of argument: First, theories are always underdetermined by the data, several theories being compatible with the same set of data. Hence, choice between theories is never a matter of empirical support, but always turns around conceptual issues. Second, statements derived from theory never confront nature alone; they are always clothed in a web of interrelated beliefs. Thus, theories, their associated observation languages, and the entire technical culture they support must be accepted or rejected as wholes. (shrink)

En este artículo, se examinará la visión de Foucault del cuerpo y el surgimiento del cuerpo como un elemento indispensable del poder político. Por lo tanto, se discutirá cómo se objetiva la organización en períodos de poder disciplinario y regulatorio. En el contexto de la regulación del poder, trataremos de mostrar qué dinámica básica corresponde el alma, que es la prisión del cuerpo, al poder y al cuerpo. En ambos períodos, vemos que el poder elie el cuerpo como espacio. El (...) cuerpo representa el cuerpo de la sociedad y funciona como tal. En el estudio, se examinará la captura del alma como un elemento que afecta, moldea, cambia y transforma el cuerpo en la comprensión del poder regulador después del poder disciplinario. En última instancia, dado que este esfuerzo da como resultado la producción de nuevas dinámicas de poder, se intentará mostrar en un contexto crítico que el poder no permite ningún cambio, transformación y mejora de individuos y criminales a quienes percibe como cuerpos. (shrink)

I advance a variety of intellectualism about knowing-how that is, paradoxically, suggested by Ryle's positive discussions of that phenomenon. I discuss the roots of the view in Ryle's work, its affinity with John Hyman's () view of factual knowledge, and important points of contrast with Stanley and Williamson's () proposal. Drawing on work by Cath () and Wiggins () I also discuss conditions on knowing practically, in ‘the executive way’, as an alternative to appealing to practical modes of presentation.

The article addresses the general problematic which is at the heart of the Genealogy of Family Morality. It seeks to give a precise answer to two very general questions : how did the family come to be the lynchpin of the overall system of the instruments of reproduction of the social structure? Is it possible for us to address the « family » conceptually, outside the categories which would seem to predetermine both its ordinary and the academic representations, and which (...) impregnate all aspects of the social order? (shrink)