French Philosophy

In this article, I consider Grouchy's critique of economic inequality and her proposed solution to what she perceives as this grave social ill. On her view, economic inequality chips away at the bonds of accountability in society and prevents people from seeing one another as moral equals. As a step toward restoring these bonds between people, Grouchy argues that: first, we should expand property ownership, thereby giving each person a stake in the community; second, we should ensure access to education (...) and redirect its aims, to provide people with the necessary tools to reason about the common good. In so doing, Grouchy claims, we can reawaken the sense of accountability that people have to one another in community. (shrink)

In By Way of Obstacles, Emmanuel Falque revisits the major themes of his work--finitude, the body, and the call for philosophers and theologians to "cross the Rubicon" by entering into dialogue--in light of objections that have been offered. In so doing, he offers a pathway through a work that will offer valuable insights both to newcomers to his thought and to those who are already familiar with it. For it is only after one has carved out one's pathway that one (...) may see more clearly where one has been and where one might be going. Here readers will discover the profound relation between Falque's emphasis on the human experience of the world and his desire for philosophy and Christian theology to enter into conversation. For only by speaking within the human horizon of finitude can Christianity be credible for human beings, and it is because Christian theology teaches that God entered into our finitude that it can also teach us something of what it is to be human. Contemporary phenomenology, Falque warns, over-privileges an encounter with the infinite that cannot be originary. Calling us back to finitude, he calls us to a deeper understanding of our humanity. (shrink)

Comment se connaît-on soi-même ? Concernant nos états d’esprit, il peut sembler que la connaissance de soi jouisse d’un privilège : je sais ce que je pense parce que j’ai un accès immédiat à mon esprit. S’inspirant de Sartre, deux philosophes américains, Richard Moran et Charles Larmore, ont soutenu que cette idée ne rend pas compte de notre rapport singulier à notre propre esprit. En plus de se connaître par une réflexion théorique, on est aussi capable d’une réflexion pratique. On (...) peut répondre de façon pratique à la question de savoir ce qu’on pense : par une décision ou un engagement, plutôt qu’une interprétation de soi. Mais quel est le rapport entre ces deux types de réflexion sur soi ? Que faire lorsqu’elles entrent en conflit ? Ce livre cherche à répondre à ces questions. Ce faisant, il montre l’importance d’une autre voie vers la connaissance de soi jusqu’à présent laissée de côté par les auteurs analytiques : la réflexion phénoménologique sur notre expérience monde. (shrink)

The reason from reasoning, i.e., there's always a hope to succeed.

If, as asserted by the French collective Tiqqun’s This Is Not a Program (2001), we are essentially living in a global colony, where the 1% control the 99%, then it follows that the revolutionary struggle should strategically reorient itself as guerrilla warfare. The agents of this war, Tiqqun characterize, in part, by drawing on ethnologists Pierre de Clastres and Ernesto de Martino, specifically their figures of the Indigenous American warrior and the Southern Italian sorcerer, respectively. Hybridizing these two figures into (...) that of the “warrior-mage,” the present article posits an actionable present-day exemplar thereof in players of the massively popular trading and online card game, Magic: The Gathering (MTG). More specifically, I propose a strategic mapping of MTG’s five colors of magic onto the five divisions of a coalition against late capitalist Empire, which I call the “Warrior-Mage Guild,” including liberation clerics, animal rights activists, propagandists (in W.E.B. Du Bois’ sense), anti-psychiatrists, hackers, saboteurs, and those who (put strategically vaguely) appear to threaten decolonizing force contra Empire. (shrink)

The “Treatise on Nomadology: The War Machine" is one of the most important and innovative chapters in Gilles Deleuze and Felix Guattari's book, A Thousand Plateaus. It is a highly original text in political philosophy whose implications have yet to be fully mined—or even partially mined, for that matter. This short text analyzes the "noumenal" status that Deleuze assigns to the nomadic war machine, and analyzes the fundamental role that the nomadology plays in Deleuze and Guattari's political philosophy.

Citation: Christodoulou, Marina. “Philosophical An(n)ales: Laideur Abject Dégoût...comme une allergie à l’Autre (féminin),” (trans. Bertrand Naivin) in Sur la laideur. [Actes du symposium On Ugliness, organizé par Lars Aagaard- Mogensen au Wassard Elea (Ascea, Italie) en juin 2016], edited by d Bertrand Naivin and Lars Aagaard-Mogensen (Paris: Editions Complicités, 20178, 97-109. ISSN: 9782351201435 -/- -------------------- -/- Laideur Abject Dégoût ... comme une allergie à l’Autre (féminin) Sur l’art et l’esthétique sexués. -/- Pourquoi le dégoût est-il (ou peut-il être considéré) comme (...) sexiste (phallocratique et misogyne): Une allergie à l’Autre. (shrink)

La somme d’Humbrecht fait preuve d’une érudition peu commune et d’un réel amour de Thomas d’Aquin (mais au détriment d’Aristote, comme c’est de mode). Sa réflexion s’allonge au fil de la plume, en des méandres et des reflux quelquefois difficiles à suivre. Mais donne aussi le sentiment heureux d’une libre méditation de l’auteur voguant au gré de ses pensées, méditation à laquelle il nous invite avec amitié, pourvu que nous acceptions de nous laisser guider. Hélas, si nous branchons un GPS, (...) nous réalisons que nous nous promenons benoîtement au milieu de sables mouvants prêts à nous engloutir tout entiers à chaque pas. (shrink)

What kind of rhetoric frames French reproductive policy debate? Who does such policies exclude? Through an examination of the “American import” of gender studies, along with an analysis of France’s Catholic heritage and secular politics, I argue that an unwavering belief in sexual difference as the foundation of French society defines the productive reproductive citizen. Sylviane Agacinski is perhaps the most vocal public philosopher who has framed the terms of reproductive policy debate in France, building an oppositional platform to reproductive (...) technology around anthropological assertions of sexual difference. This paper engages with Agacinski to examine rhetorical claims of sexual difference and how such claims delayed passage of France’s revised bioethics legislation that extends access of assisted reproductive technology (ART) to “all women.” Though the “PMA pour toutes” [ART for all women] legislation was eventually passed, such rhetoric motivated the explicit exclusion of all trans person from its extension, thus hardly permitting ART to all women. (shrink)

The opening pathways of the French philosophy of technology derive from the works of Descartes, Bergson, Bachelard, Leroi-Gourhan, Canguilhem and Simondon. The concept of the Homo Faber is central from Bergson to Simondon, since tools and machines as information and energy resources constitute the principal theoretical problems that lead to a philosophy of technical mentality through the stages of anthropological evolution. Canguilhem, influenced by Bergson, theorised the genesis of intelligence and science by the needs of action from their earlier phases. (...) He avowed at the same time that the intellectual mode of knowledge is not the only possible and primary one, following Bergson in the interpretation of technique as a phenomenon of life. The emergence of a French Philosophy of Technology is, moreover, an outcome of the works of Jacques Lafitte, Louis Couffignal, Pierre Ducassé, Jaques Ellul, Marie‐Dominique Chenu, Emmanuel Mounier, Jean Brun, Bernard Charbonneau, Michel Foucault, Jean-Pierre Dupuy, François Russo, François Dagognet, Jean-Claude Beaune, Jacques Viénot, Etienne Souriau, Georges Friedmann, Bernard Stiegler, Jean-Pierre Séris, Pierre Lévy and others. (shrink)

The author argues that polity and policies of Getúlio Vargas’s Estado Novo cannot be fully understood without exploring the legacy of Rio Grande do Sul. The southern state’s first republican governor, Júlio de Castilhos, had taken inspiration in Auguste Comte’s multifaceted political philosophy and inculcated its authoritarian traits into political institutions. Yet, he and his followers substantially adapted Comte’s positivism to the specific economic and political circumstances in their republiqueta sui generis. In contrast to Comte, the State merged temporal and (...) spiritual powers to pursue evolutionary political changes, a balanced socioeconomic modernisation, and the incorporation of the populus qua paternalistic public policies, and all this with a strong focus on education. Changing contexts resulted in further adjustments, when Vargas became governor in 1928: an ‘orderly’ inclusion of the opposition into the polity, a stronger state interventionism in the economy and labor market, and an experimentation with state corporatism. These experiences paved the way for this comtismo-turned-castilhismo-turning-varguismo to enter the national stage two years later. Despite all the compromises with other contenders for power that Vargas had to make thereafter, he and his gaúcho and other co-opted protégés remained united in the strong belief in technical solutions to social problems and a quest for rational institutions to carry out transformative policies. For them, the State was to be agent of development, tutor of corporate interest groups, and now also guarantor of national security. While highlighting the significant, and still underestimated, impact of French positivism on Vargas’s first 15 years in government, the article places emphasis on the pragmatic dimensions of its appropriation, propagation, and reinterpretation by two generations of state-builders. (shrink)

Michel Serres is a major twentieth-century thinker who has made decisive contributions to major debates across disciplines ranging from the history of science to literary studies and philosophy. This is the first monograph to offer a comprehensive assessment of Serres’ thought from his early work on Leibniz to his final publications in 2019. The first three chapters carefully explore Serres’ ‘global intuition’, how he understands and engages with the world, and his characteristic ‘figures of thought’, the repeated intellectual moves that (...) characterize his unique approach. Chapters Four to Six explore in detail Serres’ revolutionary contributions to three key areas: language, objects, and ecology. (shrink)

Resenha do livro: GROS, Frédéric. Desobedecer. São Paulo: Ubu Editora, 2018. 224p.

El propósito del presente artículo es mostrar el modo en el cual la hermenéutica del ídolo de Jean-Luc Marion, es decir, su fenomenología de la imagen pictórica, supone un paso adelante en la consideración de la teoría fenomenológica de la intuición. Las nociones de “admiración”, “detención de la mirada” o “mostración de lo invisto” cumplen, en este sentido, la función de poner de manifiesto cómo el cuadro logra mostrarse como un elemento visible en cuyo interior tiene lugar el acontecimiento de (...) la apoteosis absoluta de la visión. Tal grado supremo de la mirada implica un cuestionamiento “estético” de las teorías metafísicas acerca del fenómeno artístico, a la vez que un desarrollo de las iniciales posiciones husserlianas en referencia a la constitución del objeto fenoménicamente dado.The aim of this paper is to show the way in which Jean-Luc Marion´s hermeneutics of the idol involves a step forward in the consideration of phenomenological theory of intuition. The concepts of “admiration”, “pause of the gaze” or “exhibition of the unseen” accomplish, in this sense, the role of showing how a painting manages to appear as a visible element in whose interior the event of the absolute apotheosis of visión takes place. This supreme degree of the gaze implies an “aesthetical” questioning of metaphysical theories about artistic phenomenon and, at the same time, a development of the first husserlian positions in reference to the constitution of the phenomenomenically given object. (shrink)

En général, une personne sait ce qu’elle pense, veut, ou ressent, sans avoir besoin pour cela de s’appuyer sur des observations d’elle-même. En ce sens, la connaissance de soi semble bénéficier d’un privilège par rapport à la connaissance d’autrui, celui de pouvoir apparaître comme vraie sans être fondée sur l’observation et l’inférence. Ce privilège se nomme, après Wittgenstein, l’« autorité de la première personne ». Pour expliquer ce phénomène, la métaphysique traditionnelle a postulé, à l’instar du cogito cartésien, que le (...) sujet aurait une sorte d’accès direct à son intériorité que ne peut avoir autrui. Or, la plupart des philosophes contemporains rejettent l’idée d’intériorité « privée », mais ils ne s’accordent cependant pas sur l’explication qui devrait la remplacer. Ce chapitre se concentre sur la solution que Richard Moran apporte à ce problème. Moran reprend la thèse sartrienne selon laquelle pour savoir et dire ce que je pense, veux, ou vais faire, je suis obligé de me décider, de m’engager plutôt que de m’observer. En ce sens, soutient Moran, le trait distinctif de la connaissance de soi en première personne n’est pas tant un privilège qu’une responsabilité à assumer. Mais pour s’engager de façon responsable, ne faut-il pas chercher d’abord à se connaître ? Nous considérons la force de cette objection, soulevée par Ferdinand Alquié contre Sartre, et tâchons d’y répondre. Ce faisant, notre but est de montrer en quoi l’engagement d’une personne exige un rapport à soi sans équivalent dans ses rapports à autrui. (shrink)

The article reviews the book Od filozofii refleksji do hermeneutyki. Francuska filozofia religii [De la philosophie reflexive à l'herméneutique. Philosophie française de la religion], edited by Joanna Barcik.

Translation (French to English) of "Philosophie et théologie : nouvelles frontières" by Emmanuel Falque.

Translation (French to English) of Jean-Luc Marion's "La donation en son herméneutique," originally published (in French) as chapter II of Reprise du donné (Paris: PUF, 2016).

My contributions to this book are the translations (French to English) of the Preface to the American Edition, "Opening: Confrontation with Étienne Gilson," and "Afterword: Saint Thomas and the Entrance of God into Philosophy.".

Against the two dominant ethical paradigms of continental philosophy–Emmanuel Levinas’s ethics of the other and Michel Foucault’s ethics of self-cultivation—The Self-Emptying Subject theorizes an ethics of self-emptying, or kenosis, one that reveals the immanence of an impersonal and dispossessed life without a why. Rather than align immanence with the enclosures of the subject, Dubilet engages the history of Christian mystical theology, modern philosophy, and contemporary theories of the subject to rethink immanence as what precedes and exceeds the very difference between (...) the (human) self and the (divine) other, between the subject and transcendence. By arguing that transcendence operates on life in secular as well as religious domains, the book challenges a dominant distribution of concepts within contemporary theoretical discourse, which associates transcendence exclusively with religion and theology and immanence exclusively with modern secularity and philosophy. -/- The Self-Emptying Subject argues that it is important to resist framing the relationship between medieval theology and modern philosophy as a transition from the affirmation of divine transcendence to the establishment of autonomous subjects. Through an engagement with Meister Eckhart, G. W. F. Hegel, and Georges Bataille, it uncovers a medieval theological discourse that rejects the primacy of pious subjects and the transcendence of God (Eckhart); retrieves a modern philosophical discourse that critiques the creation of self-standing subjects through a speculative rewriting of the concepts of Christian theology (Hegel); and explores a discursive site that demonstrates the subjecting effects of transcendence across theological and philosophical operations and archives (Bataille). Taken together, these interpretations suggest that if we suspend the antagonistic relationship between theological and philosophical discourses and decenter our periodizing assumptions and practices, we might encounter a yet unmapped theoretical fecundity of self-emptying that frees life from transcendent powers that incessantly subject it to their own ends. (shrink)

Europe has never had a single definition for the term ‘citizen.’ Indeed, over the centuries the significance of this term has undergone far-reaching evolution. In different historical periods, different states, and different European languages, this term has had diverse meanings and has been used in varying contexts. The concept of ‘citizen’ has repeatedly been defined anew depending upon specific political, social, and economic conditions. At various periods, the term ‘citizen’ has related to a wider or narrower portion of a given (...) state’s society. The criteria by which an individual was said to form a part of the body of citizens have also differed. The changes which have taken place in the definition of a ‘citizen’ over the centuries are enormous. This is not to say, however, that there has been no common core to the concept of citizen as it has taken shape over the course of hundreds of years. As far back as ancient times, a member of the state could influence the shaping of that state’s authorities and could participate in government. It is the Aristotelian concept of the citizen – a concept that has influenced all historical models of citizenship since – which is at the root of the citizen understood as a political animal (politikon zoon). In addition, personal freedom has always been a sine qua non for possessing citizen status. Thus, a citizen has always been, and remains, the opposite of a slave. It has also come to be accepted that citizenship implies the primacy of an individual’s rights in a state over an individual’s obligations to that state. The polar opposite of this situation in the historical dimension is subjection to the monarch in an absolute monarchy. Thus the ‘citizen’ also stands in opposition to the ‘subject.’ When speaking of the historical models containing the said ‘citizenship traits’ of a person’s status in the state, we usually refer to the model of the citizen in ancient times, in medieval municipal citizenship, and in modern times, in the fully−formed nation-state. It is difficult to imagine a citizen in an absolute monarchy, and in a world of subjection. Still, it is possible to give rein to one’s imagination and perceive citizens in such a setting; one could even go a step further and call the subject of an absolute monarch a citizen. But is imagination truly necessary in order to conduct such a seemingly obvious reversal of perspective? Published as a chapter in Krzysztof Trzciński (ed.), The State and Development in Africa and Other Regions, Warsaw University & ASPRA, Warsaw 2007, pp. 319-332. (shrink)

The philosophy of Henri Maldiney has played an important role in the evolution of French philosophy, especially its phenomenological strand. Maldiney's ideas have to a large extent developed from a close study of psychopathology. In this article, I present some of the key principles of Maldineyan thought, which has found little recognition to date in Anglophone philosophy and psychopathology. My main purpose is to explain the psychopathological and therapeutic implications of these principles. First, I make a few observations about Maldiney's (...) life and then sum up some of the main concepts of Maldineyan thought, such as sensing, rhythm, and, most important, openness to the event. Based on these concepts... (shrink)

Along the path opened by Galileo’s mechanics, early modern mechanical philosophy provided the metaphysical framework in which ‘matter in motion’ underwent a process of reduction to mathematical description and to physical explanation. The struggle against the monstrous contingency of matter in motion generated epistemological monsters in the domains of both the natural and civil science. In natural philosophy Descartes’s institution of Reason as a disembodied subject dominated the whole process. In political theory it was Hobbes who opposed the artificial unity (...) of the body politic to the monstrous multiplicity of the multitude. Through a parallel analysis of the basic structure of Descartes’s and Hobbes’s enterprises, this article explains in which sense Hobbes’s peculiar form of materialism is in fact to be considered a surreptitious reduction of materialism to its ideological counterpart, Cartesian dualism, and to its implicit political-pedagogical project. (shrink)

Michel Serres's relation to ecocriticism is complex. On the one hand, he is a pioneer in the area, anticipating the current fashion for ecological thought by over a decade. On the other hand, 'ecology' and 'eco-criticism' are singularly infelicitous terms to describe Serres's thinking if they are taken to indicate that attention should be paid to particular 'environmental' concerns. For Serres, such local, circumscribed ideas as 'ecology' or 'eco-philosophy' are one of the causes of our ecological crisis, and no progress (...) can be made while such narrow concerns govern our thinking. This chapter intervenes in the ongoing discussion about the relation of Serres to ecology by drawing on some of Serres's more recent texts on pollution and dwelling, and this fresh material leads us to modulate existing treatments of Serres and ecology. I insist on the inextricability of two senses of ecology in Serres's approach: a broader meaning that refers to the interconnectedness and inextricability of all entities (natural and cultural, material and ideal), and a narrower sense that evokes classically 'environmental' concerns. Serres's recent work leads us to challenge some of the vectors and assumptions of the debate by radicalising the continuity between 'natural' and 'cultural' phenomena, questioning some of the commonplaces that structure almost all ecological thinking, and arguing that the entire paradigm of ecology as 'conservation' and 'protection' is bankrupt and self-undermining. After outlining the shape of Serres's 'general ecology' and its opposition to ecology as conservation, this chapter asks what sorts of practices and values a Serresian general ecology can engender when it considers birdsong, advertising, industrial pollution and money to be manifestations of the same drive for appropriation through pollution. A response is given in terms of three key Serresian motifs: the world as fetish, parasitic symbiosis, and global cosmocracy. (shrink)

At the heart of Paul Ricoeur’s hermeneutic phenomenology of religion one discovers a commitment to the diversity of religious expression. This commitment is grounded in his understanding of the linguistic and temporal conditions of religious phenomena. By exploring his contribution to the debate concerning the so-called ‘theological turn’ in French phenomenology in relation to his studies of translation, this essay explores Ricoeur’s understanding of religious phenomenality where meaning is experienced as the simultaneous advance and withdrawal of an originary event in (...) the traces of its interpretations. With such an understanding of religious phenomenality, the way is opened for philosophy of religion to advance a more robust consideration of religious diversity and, therefore, to reconsider notions of universality better suited to the things themselves. (shrink)

This authoritative but concise guide describes the most significant cultural theories from the 19th to the 21st century and their originators, as well as the links between them and their mutual influences. -/- This guide explores ideas around what culture is, when and why cultures change over time and whether there are any rules or principles behind culture-related phenomena and processes. For those seeking to answer questions on culture, familiarity with these topics is essential. From refugee movements caused by wars, (...) to the ongoing demographical changes in regions of the world like sub-Saharan Africa or the Indian subcontinent, understanding the underlying mechanisms of culture-related processes has become an immediate and essential task. Covering everything from the processes of cultural change to counterculture and destabilisation, the book explains different ideas in a clear and objective fashion and includes approaches that have been unduly neglected but which have high explanatory value regarding culture and its phenomena. -/- Providing readers with an up-to-date idea of what culture is, and how our understanding of it has been established over the past century, this text is the perfect companion for advanced undergraduates, postgraduates and researchers. (shrink)

I come to praise contemporary French philosophy not to bury it. My aim is not to hail the appearance in France of a native brand of analytic philosophy—in itself an important event in the last decade—but to describe the indirect and selective importation of certain Anglo-Saxon concepts by French philosophers whose practice is far from analytic; and also to describe the resultant misunderstanding. In this paper I shall analyse the use of pragmatic concepts—and of the concept ‘pragmatics’—in the recent work (...) by Deleuze and Guattari, Mille Plateaux , and I shall try to show that these concepts are the object of a creative misunderstanding, of a misprision. (shrink)

“Every angel is terrifying.” Dominique Janicaud evokes this sentence of Rilke in order to illustrate the essentially contextual character of meaning. I shall begin my brief reflections on his book, Powers of the Rational: Science, Technology and the Future of Thought, by situating Janicaud’s thought within the space between two angels, each in its own way terrifying. The first angel is that of angelic rationalism. Angelic rationalism is a strategy for the defense of classical rationalism which vacillates between reason as (...) an actual operation and the essence of reason as an idealization. Reason defends itself, and rightfully so, against the onslaught of the irrational; it evokes the success of the sciences, the accomplishment of modern technology, the fact of modern enlightened politics. When confronted with what one might call the “downside of rational modernity”—the ecological crisis; the possibility of nuclear annihilation; the “iron cage” of modern bureaucracy; the “deficit of meaning” in modern life, and so forth—it switches its focus from reason as an effective force realized in history and intertwined with power, to reason as an ideal, an idealization functioning as an infinite telos of humanity. And for the problems engendered by modern rationality, it prescribes more rationality. (shrink)

Among the groundbreaking texts of the previous decade, John McDowell’s Mind and World stands as both one of the most widely read and passionately debated. The variety of fields and questions upon which McDowell’s work touches, and the wide array of thinkers interested in McDowell’s work is captured in the recently released collection edited by Nicholas H. Smith, Reading McDowell: On Mind and World.

As the contemporary nation state order continues to produce genocide and destruction, and thereby refugees, and as the national and international landscape continues to see the existence of refugees as a political problem, Jean Améry’s 1966 essay “How Much Home Does a Person Need?” takes on a curious urgency. I say ‘curious’ because his own conclusions about the essay’s aims and accomplishments appear uncertain and oftentimes unclear. My aim in what follows, then, is twofold. First, I intend to make clear (...) the rich, suggestive, but perhaps underdeveloped phenomenological assumptions involved in this essay. Second, I want to show — but, unfortunately, only show —how these assumptions and Améry’s analysis points to a problem at the heart of contemporary conceptions of statehood, one which demands significantly more discussion. (shrink)

The idea of ‘gesture’ is present in the philosophical world in various forms. All of them might find an important theoretical grounding in pragmatist philosophy, if we combine pragmatism with some French philosophies of mathematics and read it as a way out of the Kantian philosophy of representation. The paper uses the insights of Jean Cavaillès to set out the problem of the weakness of the epistemic Kantian defense of mathematical and logical thought. Cavaillès rejected the possible amendments to Kant’s (...) explanation provided by both Husserl and Bolzano and their heirs. He used the word ‘gesture’ in order to explain the activity of mathematicians who have to act synthetically, following rules, with some physical representation, and being aware of the possibility of failure. Cavaillès conceived the use of gesture as an alternative to the Heidegerian idea of event defended by Albert Lautman. The paper then follows the idea of gesture in the French philosophy of mathematics of Gilles Châtelet and Giuseppe Longo. Finally, the paper illustrates how Peirce’s study of Existential Graphs and the main insights of pragmatism complete Cavaillès’s idea by giving to gestures a phenomenological and semiotic structure. The pragmatist philosophy of gesture is thus a new way of overthrowing Kant’s philosophy of representation without surrendering to irrationalism. (shrink)

Gilles Deleuze, les vampires, Emil Cioran, Samuel Beckett, le dandysme, Friedrich Nietzsche, Raymond Roussel, Casanova, Arthur Schopenhauer, Jean-Luc Godard, Goscinny & Uderzo, Jean-Paul Sartre, Hugo von Hofmannsthal. Le réel, le double, l’illusion, le tragique, la joie, la musique, la philosophie, la politique, le péché, l’enseignement. Faits divers sont les miscellanées de Clément Rosset : le répertoire désordonné et jubilatoire de ses passions et de ses dégoûts, de ses intérêts et de ses bâillements, de ses tocades et de ses coups de (...) sang – ainsi que de la prodigieuse liberté de ton et de pensée avec laquelle il les exprime et les pense. Un des philosophes, un des écrivains les plus singuliers de notre temps revisite les coulisses de son œuvre. Et vous êtes invités. (shrink)