Le néolibéralisme est la conception du monde organique du néocapitalisme mondialisé dont l’objectif est d’imposer à toutes les pratiques la soumission réelle par et sous le capital indissolublement industriel et financier. Cette conception du monde capture les subjectivités et les forme par le développement d’un imaginaire pauvre mais efficace. La critique de l’économie politique inclut celle de cet imaginaire. Celui-ci n’est pas une figure simple. Il s’articule en deux dictions non convergentes, mais spéculaires, saisies dans une tension souvent contradictoire.La première (...) est une diction universaliste qui mime la logique pure du capital en la mystifiant. La seconde diction est liée au retour nécessaire des configurations concrètes de la différenciation anthropologique : genre, nationalité, citoyenneté privilège, religion, langue, culture. L’imaginaire obéit alors à la dualité entre un « Nous » et un « Eux » et il se fait guerrier et raciste. Cette tension est structurale et jusqu’à aujourd’hui l’imaginaire néolibéral a réussi à supplanter son universalisme abstrait en le supplémentant par recours aux différenciations anthropologiques, comme le prouve le devenir capitaliste de toutes les économies de la planète, qui disent leur concurrence en ce langage. Une brèche pourrait cependant s’ouvrir dans ce dispositif : c’est celle que produit une économie capitaliste devenue par le moyen de la dette une économie de la dette. L’imaginaire de la dette peut être le lieu d’une critique et d’une pratique émancipatrices nous libérant des formes de l’imaginaire néolibéral. Pourquoi pas un imaginaire du débiteur libéré ; et s’appropriant dans une démocratie processus sa puissance d’agir et de penser, individuelle et collective? (shrink)
Periods of the Epoch: Shifts between Nominalist and Realist Versions of a Concept. The nominalist critique of the concept of epoch has the effect of relegating and discarding the various philosophies of history. Such a critique, necessary as it is, is nonetheless doomed to fail, if it does not promote the critical apprehension of reality in terms of a renewed epochal thinking, capable of addressing capitalism in its current phase, that of an actualised world-system. The idea of a general history (...) is one which does not consent to its post-modern effacement or dissolution. It is, on the contrary, an idea which can re-emerge in a renewed, trans-modern version. (shrink)
This book provides the first English translations of pivotal essays and debates on the role of language politics, linguistics, and translation in Antonio Gramsci's influential cultural theory. It also includes new works from leading and up-and-coming anglophone scholars to create a vital resource for a wide variety of readers interested in Gramsci across many disciplines including cultural studies, critical political economy, social and political theory, literature, sociology, post-colonialism, and philosophy.
In a famous text Descartes has written this: Whenever the thought of God's supreme power occurs to me, I cannot help feeling that he might easily, if he so wished, make me go wrong even in what I think I see most clearly with my mind's eye. On the other hand, whenever I turn to the matters themselves which I think I perceive very clearly, I am so convinced by them that I burst out: ‘let who will deceive me, he (...) can never bring it about that I should be nothing at the time of thinking that I am something, nor that it be true that I never existed if it is true that I exist now; nor even that two and three together make more or less than five, or any such thing in which I see manifest contradiction’. (shrink)
Occasions of Identity is an exploration of timeless philosophical issues about persistence, change, time, and sameness. Andre Gallois offers a critical survey of various rival views about the nature of identity and change, and puts forward his own original theory. He supports the idea of occasional identities, arguing that it is coherent and helpful to suppose that things can be identical at one time but distinct at another. Gallois defends this view, demonstrating how it can solve puzzles about persistence dating (...) back to the Ancient Greeks, and investigates the metaphysical consequences of rejecting the necessity and eternity of identities. (shrink)
In this challenging study, André Gallois proposes and defends a thesis about the character of our knowledge of our own intentional states. Taking up issues at the centre of attention in contemporary analytic philosophy of mind and epistemology, he examines accounts of self-knowledge by such philosophers as Donald Davidson, Tyler Burge and Crispin Wright, and advances his own view that, without relying on observation, we are able justifiably to attribute to ourselves propositional attitudes, such as belief, that we consciously hold. (...) His study will be of wide interest to philosophers concerned with questions about self-knowledge. (shrink)
ABSTRACT: In this essay I characterize arguments by analogy, which have an impor- tant role both in philosophical and everyday reasoning. Arguments by analogy are dif- ferent from ordinary inductive or deductive arguments and have their own distinct features. I try to characterize the structure and function of these arguments. It is further discussed that some arguments, which are not explicit arguments by analogy, nevertheless should be interpreted as such and not as inductive or deductive arguments. The result is that (...) a presumed outcome of a philosophical dispute will have to be reconsidered. (shrink)
Social constructivists maintain that we invent the properties of the world rather than discover them. Is reality constructed by our own activity? Or, more provocatively, are scientific facts--is everything --constructed? Social Constructivism and the Philosophy of Science is a clear assessment of this critical and increasingly important debate. Andre Kukla presents a comprehensive discussion of the philosophical issues involved and analyzes the strengths and weaknesses of a range of constructivist arguments, illustrating the divide between the sociology and the philosophy of (...) science through examples as varied as laboratory science, time, and criminality. He argues that current philosophical objections to constructivism are drastically inconclusive, while offering and developing new objections. Throughout, Kukla distinguishes between the social causes of scientific beliefs and the view that all ascertainable facts are constructed. (shrink)
