"The unconscious is not a theatre, but a factory," wrote Gilles Deleuze and Félix Guattari in Anti-Oedipus, instigating one of the most daring intellectual adventures of the last half-century. Together, the well-known philosopher and the activist-psychiatrist were updating both psychoanalysis and Marxism in light of a more radical and "constructivist" vision of capitalism: "Capitalism is the exterior limit of all societies because it has no exterior limit itself. It works well as long as it keeps breaking down."Few people at the (...) time believed, as they wrote in the often-quoted opening sentence of Rhizome, that "the two of us wrote Anti-Oedipus together." They added, "Since each of us was several, that became quite a crowd." These notes, addressed to Deleuze by Guattari in preparation for Anti-Oedipus, and annotated by Deleuze, substantiate their claim, finally bringing out the factory behind the theatre. They reveal Guattari as an inventive, highly analytical, mathematically-minded "conceptor," arguably one of the most prolific and enigmatic figures in philosophy and sociopolitical theory today. The Anti-Oedipus Papers are supplemented by substantial journal entries in which Guattari describes his turbulent relationship with his analyst and teacher Jacques Lacan, his apprehensions about the publication of Anti-Oedipus and accounts of his personal and professional life as a private analyst and codirector with Jean Oury of the experimental clinic Laborde. (shrink)

This article approaches queer history by offering a salutary corrective to dominant cultural and subcultural forces enjoining us to remember. The life-enabling and properly revolutionary effects of actively forgetting the past and, in particular, the legacy of previous generations, are first outlined in readings of Nietzsche, The Aeneid, Freud, Deleuze and Guattari. The localized exercise of an active forgetting is proposed as a response to one especially problematic case of intergenerational transmission in recent French gay and lesbian history: a collective (...) act of self-censorship by the team responsible for the 2002 internet republication of the 1973 ‘cult’ special issue of Recherches, entitled Three Billion Perverts. While the article does not seek to contest the decision to censor these thirty-two pages headed ‘Pédo-Philie’ from the republication, it does take issue with the assumptions underlying the way in which the decision was presented. The article suggests that this act of self-censorship typifies the way in which younger gay and lesbian people of the early twenty-first century are placed in a schizogenic ‘double bind’ by their immediate forebears, radical gays and lesbians of the 1970s, the generation of Guy Hocquenghem and the FHAR; members of the younger generation are told simultaneously to remember and that what they are being told to remember cannot be conveyed to them. The ascesis of an active forgetting is presented as the only way out of this impasse and a necessary emancipating prerequisite for new life and new possibilities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Deleuze and the Schizoanalysis of Feminism ed. by Janae Sholtz and Cheri CarrJami Weinstein (bio)Janae Sholtz and Cheri Carr, eds., Deleuze and the Schizoanalysis of Feminism London: Bloomsbury Publishing Plc., 2019, 304 pp., ISBN 978-1-3500-8042-3Deleuze and the Schizoanalysis of Feminism is a timely, ambitious, and wonderfully diverse collection of essays that aims to forge a new feminist methodology. Described as a “delirium” with the potential to “unleash new (...) ideas, new desires, and new imaginings” (Sholtz and Carr, 1), the editors adopt Deleuze and Guattari’s schizoanalysis as the basis for this methodology. They argue that this juxtaposition of feminist theory and schizoanalysis might synthesize and advance research on notions like becoming-woman, rhizomatics, deterritorialization, assemblage, immanence, and material vitalism (2) that have propelled feminist work on Deleuze and Guattari over the last several decades. Moreover, in the volume’s critical reevaluation of schizoanalysis, it strives to reimagine “the philosophical, ethical, aesthetic, and political” (1) by incorporating the evolution of feminist thought since Deleuze and Guattari’s time. The volume is, indeed, important reading for feminist continental philosophers in search of fruitful applications of Deleuzo-Guattarian thought to a wide, intersectional diversity of feminist theory.Citing Buchanan and Colebrook’s Deleuze and Feminist Theory (2000) as the origin of a productive and less skeptical feminist engagement with their work, the volume aims to advance a new generation of feminist Deleuzo-Guattarian thought that departs from a radically heterogeneous, schizoanalytic foundation [End Page 192] asking, “what can philosophical concepts do?” (2). The editors also mention the recent uptake of schizoanalysis as a methodology by reference to the Schizoanalytic Applications series in which the volume is published. There, its application “to contemporary issues and uses in critically oriented and socially engaged philosophical approaches” (4) is explored in a variety of otherwise targeted collections. They suggest that the relevance of schizoanalytic methodology “to feminist theory can be similarly situated in providing a new lens for critical and social engagement,” which the volume explores under the guise of discovering what this “new encounter” between feminism and schizoanalysis “might yield” (4). Thus, the collection is a dual-pronged, dynamic investigation, where one trajectory investigates the potentials for forging a feminist schizoanalytic framework and the other considers the ways that feminism might nuance or reshape the contours of schizoanalysis that were established across Deleuze and Guattari’s collaborative works (1).Furthermore, the editors cite the publication of Guattari’s Schizoanalytic Cartographies (2013) as additional inspiration. And it is, indeed, in part from Guattari’s visionary work that the joint project with Deleuze—including the articulations of schizoanalysis in Anti-Oedipus, Kafka, and A Thousand Plateaus— came into being (see: Guattari 2006). As Stephane Nadaud explains, their collaboration was designed to “counter... despotic, solitary enunciation—with their own collective one,” which transcends the Cartesian “unity of our ego—the famous I that thinks, and therefore... the cogito” (Guattari 2006, 19). It is, thus, curious that the volume’s title omits Guattari’s name (though other books in the series include it) and that contributors make scarce reference to his individual work. For, it is the very process of their collaboration, which entails their essential duality and the schizoanalytic becoming-imperceptible of their respective individualities, that becomes an archetype for schizoanalytic praxis.The aforementioned delirium, which is at the heart of schizoanalysis, originates from the split or break implied by the “schizo,” meaning that schizoanalysis seeks to locate then mobilize these breaks toward the creation of delirious, impersonal subjectivities. Merging desire and delirium, which he considers “in a deep sense” indistinguishable, Deleuze emphasizes that “desire-delirium is by its nature a libidinal investment of an entire historical milieu, of an entire social environment” (2004, 275). The schizoanalysis process, according to the editors, thus aspires to be a liberatory short-circuit of the rigidly enclosed “Oedipal constraints on the unconscious,” which, in turn, decouples “the unconscious libidinal investment[s]... from the preconscious investments of class and interest” (Shultz and Carr, 4). This echoes Deleuze and Guattari’s well-known invocation: “Destroy, destroy. The task of schizoanalysis goes by way of destruction— a whole scouring of the unconscious, a... (shrink)

This paper proposes an essentially theoretical reflection on initial training, a reflection based on four fundamental concepts: professional development, professional identity, well-being and strengths of character. More specifically, recognizing the complexity of the teaching profession, the authors argue that the teacher training in Quebec gives too little room for self-reflection. According to them, this reflection should be based on a search for meaning in terms of a vision of well-being. Positive psychology research on strengths of character may provide useful avenues (...) for rethinking teacher education. (shrink)

Local sustainable food systems have captured the popular imagination as a progressive, if not radical, pillar of a sustainable food future. Yet these grassroots innovations are embedded in a dominant food regime that reflects productivist, industrial, and neoliberal policies and institutions. Understanding the relationship between these emerging grassroots efforts and the dominant food regime is of central importance in any transition to a more sustainable food system. In this study, we examine the encounters of direct farm marketers with food safety (...) regulations and other government policies and the role of this interface in shaping the potential of local food in a wider transition to sustainable agri-food systems. This mixed methods research involved interview and survey data with farmers and ranchers in both the USA and Canada and an in-depth case study in the province of Manitoba. We identified four distinct types of interactions between government and farmers: containing, coopting, contesting, and collaborating. The inconsistent enforcement of food safety regulations is found to contain progressive efforts to change food systems. While government support programs for local food were helpful in some regards, they were often considered to be inadequate or inappropriate and thus served to coopt discourse and practice by primarily supporting initiatives that conform to more mainstream approaches. Farmers and other grassroots actors contested these food safety regulations and inadequate government support programs through both individual and collective action. Finally, farmers found ways to collaborate with governments to work towards mutually defined solutions. While containing and coopting reflect technologies of governmentality that reinforce the status quo, both collaborating and contesting reflect opportunities to affect or even transform the dominant regime by engaging in alternative economic activities as part of the ‘politics of possibility’. Developing a better understanding of the nature of these interactions will help grassroots movements to create effective strategies for achieving more sustainable and just food systems. (shrink)

Affiliation is both an antecedent and a consequence of emotional mimicry (i.e. imitating a counterpart’s emotional expression). Thus, interacting with a disliked partner can decrease emotional mimicry, which in turn can further decrease liking. This perpetuating circle has not been investigated in the context of mental health stigma yet. The present study tested the influence of the label “schizophrenia” on liking, interpersonal closeness, and emotional mimicry. In an online experiment (n = 201), participants recruited from the general population saw several (...) videos of actors displaying emotional expressions. Actors were described with one of four labels: “schizophrenia”, “healthy”, “diabetes”, and a negative adjective (e.g. “hot-tempered”). Emotional mimicry was measured using OpenFace 2.2. Liking and interpersonal closeness were assessed with questionnaires. Overall, compared to other labels, participants reported less liking and interpersonal closeness to the actor with the schizophrenia label. However, no effect on emotional mimicry was found. The decreased liking of the schizophrenia actors was explained by a lack of knowledge about schizophrenia and the explicit stigma of schizophrenia. Our study contributes to the literature by highlighting the need to reduce the stigma of schizophrenia. (shrink)

En este artículo se desea mostrar la distinción que Jean-Luc Marion realiza entre fenómenos de derecho común y fenómenos saturados, se refleja de manera paradigmática su concepción de arte al presentar el ídolo como una modalidad saturada de los fenómenos; a su vez se presenta la diferencia entre los objetos construidos o los fenómenos constituidos por un sujeto que son presentados como principio y fundamento. Desde aquí se considera la pintura como una experiencia fenoménica de anamorfosis, donde la mirada del (...) espectador se somete al fenómeno, planteando la posibilidad de recibir aquello que se quiere ver. Además, busca mostrar cómo desde el arte, el proceso de la visibilidad es presentado como construcción del fenómeno que opera desde lo invisible. Se mostrará, entonces, cómo la reflexión artística de Jean-Luc Marion permite entrar en el corazón de su obra, observando cómo se puede modificar los conceptos de donación y de sujeto. (shrink)

Foucault’s Forgotten Marxism. This article tries to point out several methodological issues concerning Foucault’s Surveiller et punir, such as the equivocal status of some of Foucault’s main concepts, or the assumed homogeneity of the various disciplinary institutions analyzed in this book. And it aims at suggesting that such issues might find a solution, should one consider the Marxist background on which, as the Lectures at the Collège de France of the year 1973 clearly show, Foucault’s theories were dependant. In the (...) opinion of the author, only in as much as this heritage is accepted and seriously taken into account, shall Foucault’s concepts and theses regain their political and critical pertinence. (shrink)

In Walter Benjamin. Presence of Mind, Failure to Comprehend Stéphane Symons offers an innovative reading of the work of German philosopher, essayist and literary critic Walter Benjamin that characterizes his writings as "neither a-theological, nor immediately theological.".

The state subvention and distribution of health care not only jeopardize the financial sustainability of the state, but also restrict without a conclusive rational basis the freedom of patients to decide how much health care and of what quality is worth what price. The dominant biopolitics of European health care supports a healthcare monopoly in the hands of the state and the medical profession, which health care should be opened to the patient’s authority to deal directly for better basic health (...) care. In a world where it is impossible for all to receive equal access to the best of basic health care, one must critically examine the plausible scope of the authority of the state to limit access to better basic health care. Classical distributive justice affords a basis for re-examining the current European ideology of equality, human dignity, and solidarity that supports healthcare systems with unsustainable egalitarian concerns. (shrink)

The aim of this paper is to examine the political implications of Sextus Empiricus’ neo-Pyrrhonism by considering two fundamental texts (PH I23-24; AM XI 162- 165). Both texts are usually interpreted as endorsing political conformism insofar as Sextus allegedly claims that one should follow the laws and customs of one’s community. But it seems possible to interpret the reference to laws and customs merely as a description of what humans in fact do. What Sextus would therefore recommend is to abandon (...) any theoretical approach to politics in favor of a pragmatic one. (shrink)

In this paper, I propose a reductive account of intentions which I call a gate-based reductive account. In contrast with other reductive accounts, however, the reductive basis of this account is not limited to desires, beliefs and judgments. I suggest that an intention is a complex state in which a predominant desire toward a plan is not inhibited by a gate mechanism whose function is to assess the comparison of our desires given the stakes at hand. To vindicate this account, (...) I rely on several considerations: the similarity between epistemic feelings and the feeling of being decided that tells us that we have an intention, the necessity of postulating a gate mechanism to explain our hesitating behavior, and the tight link that exists between the realization of our actions and our desires. In agreement with non-reductivists, I nevertheless acknowledge that intentions encompass plans, although I emphasize that the planning capacity must also be dependent on our motivational life and the general evaluative mechanisms that explains our emotions. (shrink)

In this paper, I explain the processes undergone by the producer of an awoval. The conditions of its possibility and its effects on the subjet itself through the effects on those to whom the avowal is addressed. I finally wonder to what extent it may be considered a moral transformation.

Since at least the mid-1980s claims have been made for rationality in rats. For example, that rats are capable of inferential reasoning (Blaisdell, Sawa, Leising, & Waldmann, 2006; Bunsey & Eichenbaum, 1996), or that they can make adaptive decisions about future behavior (Foote & Crystal, 2007), or that they are capable of knowledge in propositional-like form (Dickinson, 1985). The stakes are rather high, because these capacities imply concept possession and on some views (e.g., Rödl, 2007; Savanah, 2012) rationality indicates self-consciousness. (...) I evaluate the case for rat rationality by analyzing 5 key research paradigms: spatial navigation, metacognition, transitive inference, causal reasoning, and goal orientation. I conclude that the observed behaviors need not imply rationality by the subjects. Rather, the behavior can be accounted for by noncognitive processes such as hard-wired species typical predispositions or associative learning or (nonconceptual) affordance detection. These mechanisms do not necessarily require or implicate the capacity for rationality. As such there is as yet insufficient evidence that rats can reason. I end by proposing the ‘Staircase Test,’ an experiment designed to provide convincing evidence of rationality in rats. (shrink)

ArgumentThis paper aims to understand the emergence of comparative anatomy in the eighteenth century in the Parisian Académie Royale des Sciences. As early as the 1670s, a program centered on animal anatomy was conceived, which was a first attempt to give some autonomy to studies on animals and to link anatomy with natural history, but it declined after 1690. However, a variety of studies on animals was published in theMémoiresof the Académie during the eighteenth century. We propose a descriptive typology (...) of them in order to explore the status of animals and the significance of anatomy in each type, and to determine, in particular, which elements of Perrault's program were passed on at the Académie throughout the century. We discuss the influence of this legacy on the development of comparative anatomy after 1750, especially in Daubenton's work. (shrink)

L’ambition de ce livre est de présenter les éléments d’une réévaluation de l’aveu. Introduit par une réflexion sur son usage contemporain dans le droit, il croise des approches philosophiques profondément distinctes si ce n’est opposées. La phénoménologie, la psychanalyse et la philosophie analytique sont autant d’éclairages sur ce phénomène multiforme.

Nous jugeons les réponses émotionnelles comme plus ou moins raisonnables étant donné leur objet et le contexte. Je soutiens que la légitimité de ces jugements repose sur le caractère raisonnable des désirs ou des dispositions émotionnelles qui expliquent ces réponses émotionnelles. Il est déraisonnable d’être triste de ne pas satisfaire un désir déraisonnable. Mais comment un désir peut-il être déraisonnable ? Je rejette l’idée selon laquelle les désirs seraient raisonnables parce que cohérents. Je suggère que nos désirs et nos dispositions (...) émotionnelles sont raisonnables à deux conditions : premièrement, qu’ils contribuent à une vie subjectivement heureuse ; deuxièmement, qu’ils soient moralement justifiés. (shrink)

Dans son article de 1985, « Une morale est-elle compatible avec le scepticisme? », Jules Vuillemin brosse un portrait du philosophe néo-académicien Carnéade en sceptique utilitariste. L’article s’attache à analyser cette lecture en confrontant l’interprétation de Jules Vuillemin avec les sources que nous avons de Carnéade. Il montre que malgré l’anachronisme assumé de son approche, cette interprétation permet de faire apparaître la particularité du scepticisme de Carnéade, notamment la nature rationnelle de la règle d’action selon le probable, grâce à une (...) comparaison avec les théories de la décision. (shrink)

Dans son article de 1985, « Une morale est-elle compatible avec le scepticisme? », Jules Vuillemin brosse un portrait du philosophe néo-académicien Carnéade en sceptique utilitariste. L’article s’attache à analyser cette lecture en confrontant l’interprétation de Jules Vuillemin avec les sources que nous avons de Carnéade. Il montre que malgré l’anachronisme assumé de son approche, cette interprétation permet de faire apparaître la particularité du scepticisme de Carnéade, notamment la nature rationnelle de la règle d’action selon le probable, grâce à une (...) comparaison avec les théories de la décision. (shrink)

L'évolution de la clinique psychiatrique a mis au centre de ses recherches l'écoute et la parole du patient. Cependant le plus souvent la parole échoit dans les discours et l'écoute se décentre vers la vérification des a priori théo­riques. L'empathie ou les règlements qui incitent le clinicien à mettre le patient au centre de ses préoccupations apportent confort et sécurité mais ratent la rencontre clinique qui échoit dans le relationnel. Une relation n'est pas une rencontre. Le contexte de...

We have two goals in this paper: first, to provide a diagnosis of global health and underline some of its blockages; second, to offer an alternative interpretation of what the demands for those in global health may be. The assumption that health is a good that requires no further explanation, and that per se it can serve as an actual modus operandi, lays the foundations of the problem. Related blockages ensue and are described using HIV prevention with a focus on (...) vaginal microbicides as a case study. Taking health as a self-evident, and self-explanatory “good” limits other possible goods; and prevents inquiry into the actual practices of creating good. We propose that to create conditions under which global health could be reconstructed, problematization be taken up as a practice, around a series of questions asked in conjunction with those ever-urgent ones of how to ameliorate the condition of living beings. (shrink)

The Millennium Development Goals (MDG) set time-bound targets that are powerful shapers of how and for whom health is pursued. In this paper we examine some ramifications of both the temporal limitation, and maternal-child health targeting of MDG 4 and 5. The 2015 end date may encourage increasing the number of mass campaigns to meet the specific MDG objectives, potentially to the detriment of a more comprehensive approach to health. We discuss some ethical, political, and pragmatic ramifications of this tendency, (...) and show that these are not unique to the MDGs but rather have a long history in health policy debates. We also examine attempts to counter a narrow focus on vertical interventions in campaigns through integrated health system delivery platforms. We argue that the way forward is not to assume that evidence is value free, but rather to make explicit the political and ethical decisions in the design of metrics and evaluation research. We propose an index of five factors that should be included in research designed to inform decision making about providing interventions as part of routine services or periodic campaigns, toward serving more members of the population, and long-term strengthening of the health system via integrated health interventions. (shrink)

The basic premise of the host‐defense theory is that genomic imprinting, the parent‐of‐origin expression of a subset of mammalian genes, derives from mechanisms originally dedicated to silencing repeated and retroviral‐like sequences that deeply colonized mammalian genomes. We propose that large clusters of tandemly‐repeated C/D‐box small nucleolar RNAs (snoRNAs) or microRNAs represent a novel category of sequences recognized as “genomic parasites”, contributing to the emergence of genomic imprinting in a subset of chromosomal regions that contain them. Such a view is supported (...) by evidence derived from studies of the imprinted snoRNA‐ and/or miRNA‐encoding Dlk1‐Dio3, Snurf‐Snrpn, Sfbmt2, and C19MC domains. While adding a new piece to the challenging puzzle of mammalian genome history, this hypothesis also reinforces the notion that dissecting the features and molecular mechanisms that discriminate between “foreign” and “endogenous” sequences is of crucial importance in the field of mammalian epigenetics. (shrink)

The 2005 Avignon Theatre Festival sparked a vast controversy about the insistent presence of bodies (whether wounded, broken, or humiliated) on stage. Without subscribing to the reactionary critical response to the Festival, it is legitimate to return to the debate in order to question the ubiquity of the “victim body” in contemporary theatre. Such representations, far from being heterodox, are in fact part of the massive ideology of “the ethical”, as diagnosed by Alain Badiou. The oppressed body thus tends to (...) be assimilated to the body of the victim. The result is the obliteration of the resistance of subjects to their oppression, or of their active response to it, theatre being reduced to the maxims of a democratic materialism: “there are only bodies and languages”. (shrink)

La filosofía de Sartre presenta una paradoja en cuanto al sujeto. Por un lado, el sujeto está anclado en las raíces metafísicas del sujeto cartesiano, por otro lado, está abierto al surgimiento del otro mediante el entrecruzamiento de las miradas. Esta paradoja se manifiesta de la manera más fuerte en la experiencia del amor. Si bien el amor abre el sujeto a la posibilidad de un encuentro con el otro, el amor está pensado desde el sujeto que quiere, al amar, (...) reapropiarse de la fuente de su ser que yace en la libertad del otro. Incluso en el amor, el sujeto no puede abandonar completamente la problemática de su fundamento y la obsesión metafísica de llegar a ser su propia causa. Encontramos entonces en Sartre un verdadero puente entre el momento metafísico del sujeto y su momento postmetafísico. Se muestra aquí que Sartre no logra arrancarse totalmente de la concepción metafísica del sujeto por no poder pensar la estructura del llamado y por permanecer prisionero de la dicotomía entre actividad y pasividad. (shrink)

Chery Misak’s book on the history of American pragmatism is both descriptive and normative. She tells the story of the continuous presence of the pragmatist inspiration in America through five generations of eminent philosophers from Chauncey Wright to Hilary Putnam born 100 years after him, showing that pragmatism has never been eclipsed from the philosophical scene even during the heyday of logical empiricism. At the same time, she divides American pragmatists between a good trend going fro...

Saint Augustin parvient-il à réfuter le scepticisme académicien dans le Contra Academicos? Une lecture attentive du premier dialogue philosophique d’Augustin laisse apercevoir une compréhension profonde de la nature du scepticisme académicien par le jeune Augustin. Le Contra Academicos propose une stratégie de réfutation du scepticisme à plusieurs niveaux : il s’agit, d’une part, de réfuter un à un les arguments sceptiques exposés dans les Academica de Cicéron afin de ne pas laisser croire aux esprits faibles que ces arguments pourraient être (...) définitifs. Mais Augustin a compris que le scepticisme est bien plutôt confirmé par une telle réfutation. Il faut donc proposer aussi des moyens de dépasser le scepticisme dans son intention philosophique en en proposant une réduction psychologique : le choix philosophique du scepticisme est alors interprété comme un mouvement de désespoir dans la vérité. Enfin, il faut donner les moyens de surmonter le scepticisme en montrant comment l’accès à la vérité est conditionné par la foi. L’étude de cette stratégie complexe de réponse au scepticisme montre ainsi que les principaux arguments contre le scepticisme développés dans la suite de l’œuvre d’Augustin trouvent leur origine dans ce débat avec Cicéron et les Académiciens. (shrink)

Rousseau’s thoughts on education are being presented and then put in tension with todays educational conceptions. We aim at highlighting in how far Rousseau’s work can still contribute to conceive teaching and learning, but also how it is in tension with some contemporary educational tenets. We conclude by emphasising the need to reflect all teaching and learning taking into account the objective to allow the development of a human being bestowed with a unique potential, that of being able to become (...) autonomous and free, actively taking part in his and his society’s future. (shrink)

L’article « Droit naturel » de Diderot est sans doute l’un des articles les plus lus et les plus commentés de l’Encyclopédie. Certains critiques y voient une rupture décisive avec le droit naturel moderne, d’autres considèrent au contraire que Diderot s’efforce d’en donner une lecture personnelle et non métaphysique. La plupart s’accordent à y reconnaître les symptômes d’une « crise », qui n’est pas sans annoncer celle qui caractérisera un peu plus tard la pensée de Rousseau. Qu’il y ait une (...) « crise » du droit naturel dans cet article, personne ne le contestera. Plutôt que de considérer ce texte comme une simple réfutation, on peut se demander si Diderot ne cherche pas à refonder le droit naturel en posant autrement la question de sa « naturalité », à travers une série de propositions indécidables. Notre idée est que l’article de Diderot aménage et discute vigoureusement certains aspects de ce droit sans en récuser sa légitimité. Il introduit notamment la notion de volonté générale, absente des théories jusnaturalistes, pour proposer une nouvelle théorie des droits et des devoirs dont la fonction est d’ouvrir le champ de la morale. L’implicite de ce texte serait en effet le souci de donner les moyens conceptuels permettant de sortir d’un régime de prescription trop contraignant qui fait traditionnellement reposer la morale sur toute une série d’interdits. En confiant notamment à la « volonté générale » la charge de « fixer les limites de tous les devoirs », Diderot défait le carcan dans lequel s’enferme à des degrés divers toute morale déontique. (shrink)

La catégorie des anormaux, dont Foucault fait la généalogie dans son cours de 1974-1975 au Collège de France, a complètement disparu au début du XXe siècle. Par l'extension illimitée de l'anormal qu'elle permettait et par la somatisation de toutes les pathologies physiques ou mentales qui la soutenait, cette catégorie peut cependant être rapprochée de notre notion actuelle de « handicap », et tout particulièrement des handicaps psychiques. Ce rapprochement permet d'apprécier ce qui a changé dans notre rapport aux normes. L'intégration (...) sociale et la modification des anormaux a remplacé leur exclusion et contention. Mais l'inquiétude des normes est toujours aussi forte, et s'articule désormais autour d'une recherche de sécurité dont le handicap est l'expression. La méthode généalogique permet ainsi l'étude des lignes de fracture de cette notion, révélatrice des problèmes que produisent notre volonté de prendre médicalement en charge de supposés incurables. (shrink)