Cet article se propose d’examiner les hypothèses de la théorie des jeux à cadre variable et leurs implications sur la représentation de l’agent économique en soulignant que i.) le raisonnement en équipe repose sur une internalisation des problèmes décisionnels et que ii.) la prise en considération des représentations subjectives de ces problèmes implique une redéfinition de l’identité de l’agent économique c’est-à-dire de son agentivité.

Notre travail se donne pour objectif de montrer que le point de rupture entre l’économie néoclassique et l’économie comportementale réside dans la manière dont chacune définit la rationalité. Cette dernière était parfaitement unifiée par la maximisation. Mais Simon pose les fondements de l’économie comportementale en critiquant précisément le concept néoclassique de rationalité et en suggérant que l’agent suit des modes de raisonnement alternatifs. Bien que Kahneman et Tversky proposent une typologie de ces modes de raisonnements, ils les réunifient ultimement dans (...) la théorie des perspectives cumulative. La réunification de la rationalité constitue ainsi la pierre angulaire de la distinction entre ancienne et nouvelle économie comportementale et permet de rendre compte des débats contemporains entre Kahneman et Tversky, d’une part, et Gigerenzer, d’autre part, au sein de cette dernière. Codes JEL : A12, B13, B40, D01, D91. (shrink)

In recent years a growing number of scholars in science studies and related fields are developing new ontologies to displace entrenched dualisms. These efforts often go together with a renewed interest in the roles played by symbolisms and tools in knowledge and being. This article brings Maurice Merleau-Ponty into these conversations, positioning him as a precursor of today’s innovative recastings of technoscience. While Merleau-Ponty is often invoked in relation to his early work on the body and embodiment, this article focuses (...) on his later work, where the investigation of perception is integrated with an ontological exploration. The resulting approach revolves around the highly original idea of the body as a standard of measurement. We further develop this idea by coining the term ‘the measuring body’, which to a greater extent than did Merleau-Ponty accentuates the relative autonomy of symbolisms and tools and their capacity to decentre the perceiving body. (shrink)

Cassirer’s approach to symbolic mediation differs in some important ways from currently prevailing approaches to meaning and signification such as semiology and its more recent poststructuralist varieties. Cassirer’s philosophy of symbolic forms offers a theory of symbols that does not amount to a sign theory or semiology. It sketches out, rather, a dynamic and nonrepresentational framework in which an alternative notion of difference takes centre stage. In order to make the original features of Cassirer’s approach stand out, I will compare (...) it with the approach of the perhaps most influential differential thinker of our day, Jacques Derrida. The philosophy of symbolic forms explicitly prefigures a great many of the insights and concerns of poststructuralism. Yet, there are some critical differences. Rather than rejecting the concepts of objectivity, identity, and truth on the premises established by traditional metaphysics, Cassirer chooses to redefine these concepts through a radical conceptual reframing. The result is a doctrine that—in Derridean parlance—neither jumps beyond the oppositions of metaphysics, nor tries to resolve them in a Hegelian synthesis—a doctrine, that is, that even though it appeals to origins, cannot so easily be dismissed as yet another instantiation of the metaphysics of presence. (shrink)

pt. 1. Text -- pt. 2. Notes, bibliography and indices.

Après s'être intéressée aux rapports de la linguistique avec la société en 2003. avec les sciences de l'homme en 2005, avec les demandes sociales en 2007, avec les nouvelles technologies en 2009, l'Association des Sciences du Langage a souhaité. pour l'édition 2011 de son colloque biennal, élargir géographiquement la réflexion en invitant des chercheurs d'autres pays d'Europe. Ce recueil rend ainsi compte. en douze articles et en langue française, de travaux portant sur le français, l'allemand, le grec, le tchèque. le (...) roumain et le finnois. centrés sur la grammaire, l'analyse de discours, les rapports entre langue et culture et le multilinguisme. L'ouvrage permet au lecteur de prendre connaissance de ce qui se fait ailleurs en matière de recherche et d'enseignement universitaires dans le domaine des sciences du langage, en relation ou non avec ce qui se fait en France. (shrink)

Nombre d’analyses et de réflexions d’Anglo-Saxons (mais aussi de Scandinaves et de Néerlandais) sur les interactions entre genre et culture écrite en Angleterre à la fin du Moyen Âge ont été, ces dernières années, d’une grande richesse. Elles méritent d’être appréhendées dans toute leur complexité et d’être confrontées aux récents questionnements de l’historiographie française. Une grande partie de ces travaux s’est inscrite dans le cadre d’une analyse renouvelée du triptyque « literacy/orality/ aurality » et insiste sur la complexité des contenus (...) et des formes de savoirs féminins et de leurs transmissions à tous les niveaux. Ces études soulignent la multiplicité des situations et des modèles selon les contextes sociaux, politiques et religieux. Elles élargissent et problématisent la notion de literacy ainsi que les rapports de domination hommes/femmes qui en résultent, dessinant un paysage culturel toujours plus dense. (shrink)

This article contributes to contemporary philosophy of technology by carrying out a diffractive reading of Ernst Cassirer’s “Form und Technik” (1930) and Gilbert Simondon’s Du mode d’existence des objets techniques (1958). Both thinkers, who are here brought together for the first time, stood on the brink of the defining bifurcations of twentieth-century philosophy. However, in their endeavor to come to grips with the “being” of technology, Cassirer and Simondon, each in their own way, were prompted to develop an ontology of (...) emergence that gives ontological priority to “technicity,” that is, to technology considered in its efficacy or operative functioning. By reading Cassirer’s and Simondon’s insights through one another, we aim to further develop this ontology of emergence, and, simultaneously, to demonstrate the relevance of these thinkers for present-day theorizing. As we hope to show, the insistence on the ontological force of technological apparatuses transverses received philosophical and ontological divides and revitalizes the notions of “nature” and “the human,” which are now understood as coevolving with technology. (shrink)

Cassirer's approach to symbolic mediation differs in some important ways from currently prevailing approaches to meaning and signification such as semiology and its more recent poststructuralist varieties. Cassirer's philosophy of symbolic forms offers a theory of symbols that does not amount to a sign theory or semiology. It sketches out, rather, a dynamic and nonrepresentational framework in which an alternative notion of difference takes centre stage. In order to make the original features of Cassirer's approach stand out, I will compare (...) it with the approach of the perhaps most influential differential thinker of our day, Jacques Derrida. The philosophy of symbolic forms explicitly prefigures a great many of the insights and concerns of poststructuralism. Yet, there are some critical differences. Rather than rejecting the concepts of objectivity, identity, and truth on the premises established by traditional metaphysics, Cassirer chooses to redefine these concepts through a radical conceptual reframing. The result is a doctrine that—in Derridean parlance—neither jumps beyond the oppositions of metaphysics, nor tries to resolve them in a Hegelian synthesis—a doctrine, that is, that even though it appeals to origins, cannot so easily be dismissed as yet another instantiation of the metaphysics of presence. (shrink)

Die Studien zur Philosophie des Bildes verfolgen eine doppelte Absicht: Sie bemühen sich einerseits um einen Überblick über die grundlegenden Positionen innerhalb der gegenwärtigen Bildwissenschaft und versuchen andererseits stets einen systematischen Hauptgedanken zu verteidigen: Bilder präsentieren; nur Bilder ermöglichen die artifizielle Präsenz von ausschließlich sichtbaren Dingen, die den Gesetzen der Physik enthoben sind. Vor dem Hintergrund dieses Bildbegriffs wird die Verwendung von Bildern als Zeichen aus einer phänomenologischen Sicht beschrieben, Platons Mimesis-Begriff anhand seiner kanonischen Bildvorstellungen rekonstruiert und die besondere Bedeutung (...) extremer Bildtypen - wie die virtuelle Realität, Benutzeroberflächen oder die Abstrakte Fotografie - für die philosophische Arbeit am Bildbegriff vorgeführt. (shrink)

Cassirer's thought-provoking essay Form and Technology (1930) considers the theoretical work performed by material instruments and, in so doing, it ascribes to technology a new dignity as a genuine tool of the mind in equal company with language and art. Germinating in this essay, we find an ambitious program for a new kind of philosophy of technology that resonates with contemporary approaches focusing on material apparatuses, relational and performative processes, and the embodied, embedded, and enacted nature of perception and cognition. (...) Cassirer's approach, however, is unique in the way that it integrates logical concerns, championed by scientifically oriented philosophers, with the concerns of the historical and cultural sciences. The current revival of interest in Cassirer's thinking has precisely to do with its potential for bridging unproductive intellectual gaps. Form and Technology, especially, provides a rich resource for current attempts, across disciplines, to develop new conceptual and ontological frameworks. Cassirer's classic essay, translated here into English for the first time, is accompanied by ten critical essays that explore its current relevance. (shrink)

The authors contend that most contemporary logic textbooks fail the average student because they emphasize the evaluation of arguments over their clarification, assuming that the student already understands what motivations underlie logic.

Theodor Adorno's Aesthetic Theory is a vast labyrinth that anyone interested in modern aesthetic theory must at some time enter. Because of his immense difficulty of the same order as Derrida - Adorno's reception has been slowed by the lack of a comprehensive and comprehensible account of the intentions of his aesthetics. This is the first book to put Aesthetic Theory into context and outline the main ideas and relevant debates, offering readers a valuable guide through this huge, difficult, but (...) revelatory work. Its extended argument is that, despite Adorno's assumptions of autonomism, cognitivism, and aesthetic modernism, his idea of artistic truth content offers crucial insights for contemporary philosophical aesthetics.The eleven chapters are divided into three parts: Context, Content, and Critique. The first part offers a brief biography, describes Adorno's debates with Benjamin, Brecht, and Lukács, and outlines his philosophical program. The second part is an interpretation of Adorno's aesthetics, examining how he situates art in society, production, politics, and history and uncovering the social, political, and historical dimensions of his idea of artistic truth. The third part evaluates Adorno's contribution by confronting it with the critiques of Peter Bürger, Frederic Jameson, and Albrecht Wellmer.Lambert Zuidervaart is Professor of Philosophy at Calvin College. (shrink)

Now available in English for the first time, The Visibility of the Image explores the development of an influential aesthetic tradition through the work of six figures. Analysing their contribution to the progress of formal aesthetics, from its origins in Germany in the 1880s to semiotic interpretations in America a century later, the six chapters cover: Robert Zimmermann (1824-1898), the first to separate aesthetics and metaphysics and approach aesthetics along the lines of formal logic, providing a purely syntactic way of (...) using signs, regardless of objective content; Alois Riegl (1858-1905), who went on to further develop aesthetics on the model of formal logic, creating a theory of style in response to Zimmermann's call for an aesthetics oriented toward formal logic; Heinrich Wölfflin (1864-1945), who represents a step toward an understanding of consciousness by using pictures as cognitive tools; Konrad Fiedler (1841-1895), the Saxon philosopher who considered the possibility that some kinds of images are made and viewed not for what they show, but for their visibility's sake alone; Maurice Merleau-Ponty (1908-1961), responsible for taking up the connections between the problems of reducing the range of potential meanings and contexts of a given image down to just the picture surface; Charles William Morris (1901-1979), who set out to establish whether a picture with no objective reference, such as an abstract painting, still counts as a sign, and if so, in what sense. Bringing these thinkers together and interlinking their ideas, Lambert Wiesing presents an engaging history of formal aesthetics, while reconstructing the philosophical foundations for the appearance of new image forms in the 20th century, including the video-clip, abstract collage, digital simulation and virtual reality. Using this original approach, The Visibility of the Image introduces the rise of modern image theory and provides a valuable account of our engagement with pictures in the 21st century. (shrink)

Lambert Wiesing's The Philosophy of Perception challenges current theories of perception. Instead of attempting to understand how a subject perceives the world, Wiesing starts by taking perception to be real. He then asks what this reality means for a subject. In his original approach, the question of how human perception is possible is displaced by questions about what perception obliges us to be and do. He argues that perception requires us to be embodied, to be visible, and to continually (...) participate in the public and physical world we perceive. Only in looking at images, he proposes, can we achieve something like a break in participation, a temporary respite from this, one of perception's relentless demands. Wiesing's methods chart a markedly new path in contemporary perception theory. In addition to identifying common ground among diverse philosophical positions, he identifies how his own, phenomenological approach differs from those of many other philosophers, past and present. As part of the argument, he provides a succinct but comprehensive survey of the philosophy of images His original critical exposition presents scholars of phenomenology, perception and aesthetics with a new, important understanding of the old phenomenon, the human being in the world. (shrink)

Gregg Lambert demonstrates that since the publication of _Proust and Signs_ in 1964 Gilles Deleuze’s search for a new means of philosophical expression became a central theme of all of his oeuvre, including those written with psychoanalyst Félix Guattari. Lambert, like Deleuze, calls this “the image of thought.” Lambert’s exploration begins with Deleuze’s earliest exposition of the Proustian image of thought and then follows the “tangled history” of the image that runs through subsequent works, such as _Kafka: (...) Toward a Minor Literature_, _The Rhizome_, and several later writings from the 1980s collected in _Essays Critical and Clinical._ Lambert shows how this topic underlies Deleuze’s studies of modern cinema, where the image of thought is predominant in the analysis of the cinematic image—particularly in _The Time-Image_. Lambert finds it to be the fundamental concern of the brain proposed by Deleuze in the conclusion of _What Is Philosophy? _By connecting the various appearances of the image of thought that permeate Deleuze’s entire corpus, Lambert reveals how thinking first assumes an image, how the images of thought become identified with the problem of expression early in the works, and how this issue turns into a primary motive for the more experimental works of philosophy written with Guattari. The study traces a distinctly modern relationship between philosophy and non-philosophy that has developed into a hallmark of the term “Deleuzian.” However, Lambert argues, this aspect of the philosopher’s vision has not been fully appreciated in terms of its significance for philosophy: “not only ‘for today’ but, to quote Nietzsche, meaning also ‘for tomorrow, and for the day after tomorrow.’”. (shrink)

Dans cet article, nous nous intéressons à la mémoire de l'histoire rapportée par des adultes appartenant à cinq groupes d'âge allant de 20-24 à 80-84 ans. En particulier, nous nous focalisons sur les événements et changements sociohistoriques, survenus au cours de leur vie, que ces personnes ont retenus comme particulièrement saillants. Sur la base de deux enquêtes menées à Genève en 2004 et 2009, nous avons procédé à une double comparaison : entre les groupes d'âge d'une part, entre les réponses (...) données à cinq ans d'intervalle d'autre part. Certains événements sont particulièrement rappelés par le groupe d'âge qui entre dans la vie adulte au moment de leur apparition. Ainsi, la perception d'un épisode historique varie selon l'âge des individus au moment de son déroulement et les changements qui se produisent entre dix et trente ans ont un grand impact sur la mémoire. Toutefois, ceci ne constitue pas un mécanisme universel, mais reste soumis à plusieurs conditions, notamment que l'histoire soit porteuse d'un ou de plusieurs changements à cette période. (shrink)

A l'heure de l'inflation normative, une réflexion sur la fin du droit peut paraître paradoxale, voire aller à contre-courant des mutations contemporaines du droit. En outre, les nombreux travaux relatifs à ces mêmes mutations et aux transformations du droit ces dernières années laissent penser que le droit ne peut connaître de fin, se renouvelant en permanence pour ne jamais laisser d'espace de non droit. Sans à coup, sans coupe nette, le droit poursuivrait sa progression sans heurt. Le droit n'aurait-il donc (...) jamais de fin? L'adage "ubi societas ibi jus" plaide, à l'évidence, pour une réponse négative. Cependant, de multiples questions se posent. Est-ce qu'une norme peut vraiment cesser d'exister et si oui, à partir de quand? Le droit connaît-il un terme? Peut-il disparaître? Issu d'un colloque qui s'est tenu à l'Université de Versailles Saint-Quentin-en-Yvelines, composé de contributions de spécialistes reconnus des diverses branches du droit public, cet ouvrage offre à travers l'examen de la fin du droit un regard sur sa définition même. (shrink)

The aim of this study was to illuminate the meaning of receiving help from home nursing care for the chronically ill, elderly persons living in their homes. The study was carried out in Norway. Data were collected by narrative interviews and analysed by phenomenological hermeneutic interpretations. Receiving help from home nursing care sometimes meant ‘Being ill and dependent on help’. Other times it meant ‘Being at the mercy of help’. It could also mean ‘Feeling inferior as a human being’. Sometimes (...) help was given by nurses who were respectful and proficient at caring for an elderly person, while at other times nurses seemed to be incompetent and worked with a paternalistic attitude without respect for privacy. Receiving help also meant elderly persons wanted to be regarded and approached as equal human beings, supported in the courage to meet challenges in life. (shrink)

La recherche sociologique réalisée auprès de 23 jeunes résidents de villages d’accueil de l’association SOS Villages d’Enfants, qui a pour vocation l’accueil d’enfants placés en fratries, a été un cadre spécifique pour examiner la diversité des expériences, de liens et de sentiments fraternels. Au-delà d’un état de la question du fraternel, une réflexion a pu être menée sur les attentes et l’idéalisation à l’égard de leurs germains, de leurs demis et/ou des enfants avec qui ils vivent au quotidien. C’est aussi (...) dans ce vivier de pairs familiers, ce potentiel de lien social, que les jeunes acteurs choisissent certains individus pour affirmer des liens privilégiés. La cohabitation est le creuset de proximités affinitaires permettant le maintien des liens de germanité et l’avènement de liens fraternels. (shrink)

A transformed idea of truth is central to the project of reformational philosophy. This essay lays groundwork for such an idea by proposing a critical retrieval of Herman Dooyeweerd’s conception of truth. First it summarizes relevant passages in Dooyeweerd’s New Critique. Then it demonstrates several problems in his conception: he misconstrues religious truth, misconceives its relation to theoretical truth, and overlooks central questions of epistemology and truth theory. By addressing these problems, reformational philosophers can find new ways to think about (...) truth that retain the holism, normativity, and radicalness of Dooyeweerd’s conception. [T]he decisive blow against the idea of religiously neutral philosophy must be delivered on the field of the problem of truth… The postulate of neutrality always stands and falls with an idea of truth that takes theoretical truth to be self-sufficient. (shrink)

The article tries to defend three theses: First the opinion that in fact philosophical and empirical aesthetics can be clearly distinguished and as well juxtaposed, but the term experimental aesthetics should not only be reserved for aesthetics, which can be found outside of philosophy. Because notably phenomenological aesthetics, so the second thesis, are in a certain way experimental aesthetics – namely if and only if the method of Eidetic Variation is used and insofar this method can be understood as a (...) form of a mental self-experiment. Since this method is not only used in phenomenological philosophy, thirdly the opinion should be defended that there is a long tradition of experimental aesthetics in philosophy taken as a whole and e.g. Kant’s transcendental aesthetic is an epitome of such kind, because it bases its claim for knowledge neither inductively nor deductively, but using the experiment of an Eidetic Variation. (shrink)

ABSTRACTAs an introduction to the English translation of an article previously published by Jocelyn Maclure, in French, in Dialogue, I share my thoughts on Dialogue's bilingualism and the current context.

These phenomenological studies on the philosophy of the image review contemporary image theory while defending the fundamental insight that images alone make the artificial presence of things possible.

Linguistic meaning has an essential normative dimension that prima facie cannot be reduced to descriptive, non-normative, terms. Taking this point for granted, this paper however aims at proposing a naturalist view of semantics - inspired by Wilfrid Sellars' original works - focused on the way the constitutive normative aspects of meaning might be properly explained and accounted for, rather than eliminated.

En tant que mineures juridiques, les femmes romaines sont normalement exclues des privilèges politiques tel que le droit de vote, tout comme elles sont exemptes des devoirs des citoyens (armée ou charges fiscales). Les femmes bénéficiaient cependant pleinement des privilèges garantis par le droit civil. Et bien que leur prise de parole dans des contextes politiques relève de l’exceptionnel, les lieux d’exercice de la citoyenneté leur étaient accessibles. C’est dans la religion publique que le terme civis Romana apparaît finalement. De (...) cette étude, il résulte que la citoyenne romaine existait bel et bien, et que cette citoyenneté se rapprochait de la civitas sine suffragio. La société romaine reposait avant tout sur des inégalités et une hiérarchie omniprésentes : entre les hommes citoyens de plein droit, entre eux et les citoyens sans suffrage, et entre citoyens et femmes citoyennes. Cependant, tous pouvaient expérimenter une forme de citoyenneté à travers des actes civiques. (shrink)

La médiation équitable doit-elle être à l’image du procès équitable? Il semble de prime abord naturel de transposer, avec quelques retouches, le droit du procès équitable aux règlements extrajudiciaires. À l’examen cependant, cette greffe paraît bien hasardeuse car le procès et la médiation, malgré leur parenté, n’ont pas les mêmes racines. De même, n’est-il pas vain de puiser du côté du droit des contrats, dont les contours s’harmonisent assez mal à ceux de la médiation? Garantir une médiation de qualité suppose (...) donc de s’émanciper des réflexes processualistes et contractualistes, pour faire éclore des règles spécifiques et adaptées à la médiation. (shrink)