The commentary raises political questions about the ways in which data has been constituted as an object vested with certain powers, influence, and rationalities. We place the emergence and transformation of professional practices such as ‘data science’, ‘data journalism’, ‘data brokerage’, ‘data mining’, ‘data storage’, and ‘data analysis’ as part of the reconfiguration of a series of fields of power and knowledge in the public and private accumulation of data. Data politics asks questions about the ways in which data has (...) become such an object of power and explores how to critically intervene in its deployment as an object of knowledge. It is concerned with the conditions of possibility of data that involve things, language, and people that together create new worlds. We define ‘data politics’ as both the articulation of political questions about these worlds and the ways in which they provoke subjects to govern themselves and others by making rights claims. We contend that without understanding these conditions of possibility – of worlds, subjects and rights – it would be difficult to intervene in or shape data politics if by that it is meant the transformation of data subjects into data citizens. (shrink)

Contemporary political theory (CPT) has approached questions of plurality and diversity by drawing rather implicitly on anthropological accounts of difference. This was the case with the ‘cultural turn’, which significantly shaped theories of multiculturalism. Similarly, the current ‘ontological turn’ is gaining influence and leaving a marked impact on CPT. I examine the recent turn and assess both the possibilities it offers and the challenges it poses for decentering CPT and opening radical, decolonial avenues for thinking difference otherwise. I take Paul (...) Nadasdy's critique of the ontological turn as an invitation to reflect on the methodological precepts that inform how the field frames the scope and limits of comparison. In pursuit of this, I examine the Zapatistas’ notion of a ‘world of many worlds’, which provides a way of approaching difference that captures the generative aspects of the ontological turn while avoiding the pitfalls of relativism and political inertia. I argue that the Zapatistas’ insights offer ethical guidance towards social and ecological thriving. Ultimately, my goal is to move CPT towards a more capacious form of making sense of what is out there in the world, and thus make room for better ways of inhabiting the Earth. (shrink)

Philosopher, c'est bien faire comprendre ce que l'on pense, mais ce que l'on pense n'est ni sensible, ni audible, ni lisible, mais intelligible, c'est-à-dire saisissable par la seule intelligence. La philosophie, comme éducation du sensible, est donc aussi dissolution des réalités apparentes et congédiement de l'opinion. La réalité n'est donc pas le sensible et l'idée commune de réel est plutôt une représentation. La représentation, en effet, est sans élaboration théorique ; entièrement passive, elle ne saurait être une idée ; mais (...) elle n'est pas non plus une idée du réel, puisqu'elle ne parle, en fait, que du sensible. (shrink)

Entre Nietzsche et le Saint-Suaire, qu'y a t-il de commun? Une ville : Turin. C'est là que le philosophe a passé les mois qui ont précédé son effondrement dans la démence, en mai 1888, tout près de la chapelle qui conserve le Suaire. Faut-il n'y voir qu'une coïncidence? Né de l'étonnement devant l'ignorance qui entoure ce dernier moment de la vie lucide de Nietzsche, ce livre nous fait découvrir le combat spirituel que le philosophe mène avec le Christ. Il commence (...) par une enquête historique à nouveaux frais et révèle des épisodes méconnus - voire encore inconnus - de la vie de Nietzsche à Turin. La figure de l'homme y apparaît sous un jour bien différent de la légende attachée à son nom. Puis Didier Rance présente le face à face entre celui qui s'était autoproclamé Antichrist et Jésus Christ. Les attaques de Nietzsche à l'endroit du christianisme et de son fondateur sont connues ; on les dit décisives. A travers la voix des papes contemporains qui ont tous médité devant le Suaire, il est possible de pressentir la réponse que le Crucifié apporte à la critique nietzschéenne. Une réponse fondée sur la miséricorde qui éclaire en profondeur le sens du nihilisme dont Nietzsche a voulu être le prophète, et dans lequel se trouve plongé notre monde. (shrink)

We have entered a new era of nature. What remains of the frontiers of modern thought that divided the living from the inert, subjectivity from objectivity, the apparent from the real, value from fact, and the human from the nonhuman? Can the great oppositions that presided over the modern invention of nature still claim any cogency? In _Nature as Event_, Didier Debaise shows how new narratives and cosmologies are necessary to rearticulate that which until now had been separated. Following (...) William James and Alfred North Whitehead, Debaise presents a pluralistic approach to nature. What would happen if we attributed subjectivity and potential to all beings, human and nonhuman? Why should we not consider aesthetics and affect as the fabric that binds all existence? And what if the senses of importance and value were no longer understood to be exclusively limited to the human? (shrink)

The processing of emotional nonlinguistic information in speech is defined as emotional prosody. This auditory nonlinguistic information is essential in the decoding of social interactions and in our capacity to adapt and react adequately by taking into account contextual information. An integrated model is proposed at the functional and brain levels, encompassing 5 main systems that involve cortical and subcortical neural networks relevant for the processing of emotional prosody in its major dimensions, including perception and sound organization; related action tendencies; (...) and associated values that integrate complex social contexts and ambiguous situations. (shrink)

Avant même d'être condamné pour "contestation de crime contre l'humanité" au tournant du siècle, Roger Garaudy était déjà marginalisé dans les champs intellectuel et politique français. Après avoir incarné la résistance au néostalinisme dans le Parti communiste, le philosophe qui fut longtemps l'interlocuteur privilégié de Jean-Paul Sartre au sein du PCF en fut spectaculairement exclu en 1970 pour s'être opposé aux Soviétiques qui venaient d'écraser le Printemps de Prague. Celui que l'historiographie du communisme retient plus volontiers comme le "stalinien modèle", (...) qu'il fut en effet dans l'après-guerre, était pourtant devenu, malgré sa proximité avec Thorez, un critique de plus en plus affirmé du stalinisme après les révélations du XXe Congrès du Parti communiste de l'Union soviétique (PCUS) en 1956 et un acteur majeur de l'aggiornamento du PCF. Son combat pour rénover le communisme français et son goût précoce pour l'écologie et le dialogue des civilisations en firent quelque temps une figure respectée du progressisme français, mais celui qui répétait que le Socialisme était condamné s'il refusait de s'ouvrir à la "transcendance" vit son étoile pâlir après 1970 au point qu'il devint un intellectuel illégitime, celui que l'on condamne sans l'avoir lu. Ce livre explique ce parcours singulier et les raisons de cette "descente aux enfers" de l'ancien philosophe du Bureau politique, avant sa condamnation ultime."--Page 4 of cover. (shrink)

When he died in 1984, Michel Foucault was widely regarded as one of the most powerful minds of this century. Hailed by historians and lionized in America, he continues to provoke lively debate. This meticulously documented narrative debunks the many myths and rumors surrounding the brilliant philosopher to consider that all Foucault's books are "fragments of an autobiography".

Manifesto for the recognition of the principle of linguistic and cultural diversity in language research Preamble Over the years, and for several decades now, higher education institutions have been gradually and increasingly urging teacher-researchers to increase their international visibility. It is normal for these teacher-researchers to participate in international debates in their disciplines. This is done during conferences and in the course of article writing, not for advertising purpo...

Didier Zúñiga | : Le présent article examine la façon dont Charles Taylor a entrepris de poser le problème politique de la sécularisation. Plus spécifiquement, nous voudrions montrer que, si son effort pour articuler une théorie de l’aménagement de la diversité morale et religieuse a certes contribué à critiquer les régimes rigides de la laïcité, Taylor accorde une prééminence incontestable à la liberté de conscience. Or, notre analyse entend démontrer que, selon cette vue, il n’y a pas de place (...) pour l’autonomie religieuse. Notre hypothèse est qu’en présentant les conflits moraux et religieux comme des enjeux de justice, Taylor néglige l’important clivage existant entre, d’une part, les questions de reconnaissance reliées à la différence culturelle et, d’autre part, les revendications d’autorité exprimées par des groupes — et pas simplement des membres individuels — au sein de la sphère publique. | : This paper aims to challenge the assumption that Charles Taylor’s conception of political secularism is pluralist. The article argues that, although Taylor’s work provides the basis for an important critique of the most rigid forms of secularism, his theory places a strong focus on individual conscience. Yet Taylor’s almost exclusive concern for individual conscience excludes the pluralist claim to religious institutional autonomy. In addition, this article argues that Taylor presents moral and religious conflicts as questions of justice, which can be resolved with a correct interpretation of freedom of conscience. Against Taylor’s conception of “laïcité,” the article attempts to show that these problems are best grasped as conflicts between the authority of different groups—not just individuals—and that of the state. (shrink)

Translator's introduction : At the end of July 2014 there was a week-long workshop held at the Ecole des Mines in Paris, Bruno Latour's former work-place. This was a final workshop, convened by Latour's project, An Inquiry into Modes of Existence, which was not only a book, but a website that was an experiment in interactive metaphysics that had been going on for four years. About 30 participants gathered to workshop and rewrite some key contested areas that had been challenged (...) on the site with discussions and counter-examples. One of the round tables working away during the week, occasionally with changes in personnel, was on Nature. Their job (like the other round tables on Politics, Diplomacy, Religion and Economics) was to ‘reboot’ or reinstitute a concept close to the heart of the Moderns. The assumption was that the traditional concept of nature, as developed through modern European history, would no longer be adequate to a future beset by environmental crises. The main people working on a draft were Didier Debaise, Pablo Jensen, Pierre Montebello, Nicolas Prignot, Isabelle Stengers and Aline Wiame. When they finished the draft, I translated it and it was presented, in French and English, in a final two-day public session at Science Po, to a group of seven international scholars designated as “chargés d'affaires,” or “diplomats from the future” whose job was to assess the results of our labours in terms of how they might be met by Gaia, the ur-representative of future planetary crises. The text, originally under the title of Our “Nature,” was as follows. [Stephen Muecke]. (shrink)

Political theory and philosophy need to widen their view of the space in which what matters politically takes place, and I suggest that integrating the conditions of sustainability of all affected—that is, all participants in nature's relations—is a necessary first step in this direction. New materialists and posthumanists have challenged how nature and politics have traditionally been construed. While acknowledging the significance of their contributions, I critically examine the ethical and political implications of their ontological project. I focus particularly on (...) how the decentering of human agency that they advocate for raises a set of concerns that need to be addressed in developing an appropriate ecological ethics. I argue that the latter must be attuned to the vulnerability of living beings who participate in relationships that sustain life on earth. This brings me to conclude that qualitative distinctions between the worlds ofbiosandtechneare necessary. This is because we need to think critically about ways of evaluating types of relationships so that we can assess them and establish which are worth nurturing and protecting and which are not. (shrink)

A series of recent studies on extant coelacanths has emphasised the slow rate of molecular and morphological evolution in these species. These studies were based on the assumption that a coelacanth is a ‘living fossil’ that has shown little morphological change since the Devonian, and they proposed a causal link between low molecular evolutionary rate and morphological stasis. Here, we have examined the available molecular and morphological data and show that: (i) low intra-specific molecular diversity does not imply low mutation (...) rate, (ii) studies not showing low substitution rates in coelacanth are often neglected, (iii) the morphological stability of coelacanths is not supported by paleontological evidence. We recall that intra-species levels of molecular diversity, inter-species genome divergence rates and morphological divergence rates are under different constraints and they are not necessarily correlated. Finally, we emphasise that concepts such as ‘living fossil’, ‘basal lineage’, or ‘primitive extant species’ do not make sense from a tree-thinking perspective.Editor's suggested further reading in BioEssays Tree thinking for all biology: the problem with reading phylogenies as ladders of progress Abstract. (shrink)

Didier Méhu | : Le sermon 163 d’Augustin d’Hippone aurait été prononcé à l’occasion de la dédicace de la basilica Honoriana de Carthage, le 23 septembre 417. Ancré dans le commentaire du verset 5,16 de l’épître aux Galates, Spiritu ambulate et concupiscentias carnis ne perfeceritis, il propose une comparaison entre le processus du salut humain et l’édification de l’église. Les deux aboutissent à la « dédicace », celle du temple de pierres que l’on célèbre alors et celle des élus (...) réunis auprès de Dieu. Nous cherchons à discerner les implications historiques de la dialectique aedificatio-dedicatio qui traverse le sermon, en regard de l’évolution du discours sur le lieu de culte chrétien et de la mise en place d’une structure sociale polarisée par les églises au tournant des ive et ve siècles. | : Augustine of Hippo’s Homily 163 is supposed to have been delivered on the occasion of the dedication of the basilica Honoriana in Carthage, September 23, 417. Rooted in the commentary of Galatians 5:16, Spiritu ambulate et concupiscentias carnis ne perfeceritis, it proposes a comparison between the process of human salvation and the building of a church. Both achieve in the “dedication”, that of the temple of stones, that is then celebrated, and that of the elected gathered with God. We seek to discern the historical implications of the dialectic aedificatio-dedicatio that appears throughout the sermon, in relation to the evolution of the discourse on the Christian place of worship and the establishment of a social structure polarized by the churches, at the turn of the 4th and the 5th centuries. (shrink)

Facing the flood of contradictory interpretations of Nietzsche’s writings, is it still possible to assert anything positive about the political and intellectual stance of the author of « Zarathoustra »? In his massive study, Domenico Losurdo, Professor of Philosophy at the university of Urbino, argues that Nietzsche’s thoughts, even the most provocative, such as his defence of slavery or eugenics, should not be read as simple metaphors or innocent speculations aiming at the moral improvement of man, but constitute a specific, (...) agressively aristocratic, response to what, according to Nietzsche, is the main threat of his time : the rise of revolutionary ideals, and global democratisation of society. (shrink)

Migrating Minds contributes to the prominent interdisciplinary domain of Cosmopolitan Studies with twenty innovative essays by humanities scholars from all over the world that re-examine theories and practices of cosmopolitanism from a variety of perspectives.

La méthode d’observation des nourrissons a été mise au point par Esther Bick pour la formation de psychothérapeutes d’enfants. Cette méthode est susceptible d’apporter une aide aux parents et aux enfants en cas de difficultés relationnelles ou de perturbations psychopathologiques précoces de l’enfant. L’auteur décrit une application thérapeutique de la méthode d’Esther Bick qu’il illustre par du matériel clinique.

La méthode d’observation des nourrissons a été mise au point par Esther Bick pour la formation de psychothérapeutes d’enfants. Cette méthode est susceptible d’apporter une aide aux parents et aux enfants en cas de difficultés relationnelles ou de perturbations psychopathologiques précoces de l’enfant. L’auteur décrit une application thérapeutique de la méthode d’Esther Bick qu’il illustre par du matériel clinique.

Dans le champ de l’enseignement supérieur et de la recherche, l’évaluation de l’expertise est effectuée dans quatre domaines : les unités de recherche, les programmes de formation, les organismes de recherche et établissements d’enseignement supérieur et de recherche et les procédures d’évaluation des personnels. L’expertise est au cœur même des méthodes d’évaluation mises en œuvre par l’AERES dans le champ de l’enseignement supérieur et de la recherche.In higher education and research, four areas are subject to assessments of expertise : research (...) units, training programmes, research organisations and higher education and research establishments, and staff assessment procedures. In turn, expert appraisal is central to the assessment methods implemented by AERES in the field of higher education and research. (shrink)

Le placement d’un enfant en famille d’accueil doit se concevoir comme un acte complexe tenant compte de la souffrance de l’enfant, de la nature de ses troubles et des problèmes rencontrés par ses parents. Il ne peut se réduire à une solution de substitution ou d’attente, mais doit avoir l’ambition de promouvoir des changements dans le contexte de vie de l’enfant et dans son monde interne marqué par les traumatismes qu’il a subis et favoriser un processus dont la composante psychique (...) répond à la fonction contenante décrite par le psychanalyste Wilfred Bion, qui s’exerce par un travail d’élaboration des messages conscients et inconscients émis par l’enfant. L’auteur, psychanalyste et pédopsychiatre, détaille les composantes de la fonction contenante : sa composante de réceptivité psychique, qui permet d’être à l’écoute de la souffrance de l’enfant, et sa composante de transformation en quête de sens de ce qui a été reçu. Deux vignettes cliniques illustrent cette fonction contenante. (shrink)

Nietzsche a été continuellement malade. Or, si la maladie n'est pas l'inspiratrice de l'œuvre de Nietzsche, elle est source continuelle de réflexions et enrichit les perspectives de Nietzsche sur la santé. Les oppositions affirmatif -réactif, grégaire - solitaire, noble-vulgaire se ramènent à cette opposition santé-maladie (c'est le vécu de la maladie qui a appris à Nietzsche à se faire un point de vue sur sa santé et vice-versa). La maladie est même devenue source du renversement des valeurs et d'affirmation de (...) sa grande santé. C'est pourquoi ces expériences de la maladie qui ponctuent toute la vie de Nietzsche ont une telle importance dans la genèse et l'approfondissement de sa pensée. (shrink)

Facing the flood of contradictory interpretations of Nietzsche’s writings, is it still possible to assert anything positive about the political and intellectual stance of the author of « Zarathoustra »? In his massive study, Domenico Losurdo, Professor of Philosophy at the university of Urbino, argues that Nietzsche’s thoughts, even the most provocative, such as his defence of slavery or eugenics, should not be read as simple metaphors or innocent speculations aiming at the moral improvement of man, but constitute a specific, (...) agressively aristocratic, response to what, according to Nietzsche, is the main threat of his time : the rise of revolutionary ideals, and global democratisation of society. (shrink)

« La forme est sans doute quelque chose de la réalité, mais quelque chose qui se transmet à la faveur d’une relation causale qui met en rapport l’intelligible et le sensible : le premier est la cause du second, qu’il déter­mine comme tel, au moyen de la forme. ». Jean-François Pradeau : « Platon : les formes intelligibles ». Presses Universitaires de France, 2001. P. 53. Transmission, relation causale et mise en rapport qu'il faudrait compléter par dialogue et participation pour (...) planter le dé... (shrink)

From the resurrection of body to eternal recurrence -- The shadow of God -- The guiding thread -- The logic of the body -- The system of identical cases -- From eternal recurrence to the resurrection of body.

Much work in care ethics and disability studies is concerned with the flourishing of human animals as an independent species. As a result, it focuses on how the built environments and the social structures that produce them restrict and exclude us. This paper addresses this problem and provides tentative first steps towards sketching an account of ethics that is structured around the interdependent nature of human and more than human life. I argue that our embodied existence places us in a (...) shared condition of vulnerability with all forms of life on earth. This allows us to conceive of caring as an essential condition of the sustainability and well-being of social and ecological life systems. To this end, I discuss the notion of anthropocentrism – and the attendant notion of Anthropocene – and argue that the conception of human animality that underwrites it posits a disembodied and homogenous ‘anthropos’ that is equally responsible for and equally affected by unsustainable social systems. Further, I examine the debate that opposes realist and constructivist accounts of nature, and I argue that it is inadequate to look at nature through the lenses of the predatory social systems that are responsible for ecological injustices in the first place. (shrink)

Although it is usually assumed that in Michel Foucault’s work biopolitics is a politics which has life for its object, a closer analysis of the courses he gave at the Collège de France on this topic, as well as of the other seminars and papers of this period, shows that he took a quite different direction, restricting it to the regulation of population. The aim of this article is to return to the origins of the concept and to confront the (...) issue of life as such. This implies four shifts with respect to Foucault’s theory: Politics is not only about the rules of the game of governing, but also about its stakes. More than the power over life, contemporary societies are characterized by the legitimacy they attach to life. Rather than a normalizing process, the intervention in lives is a production of inequalities. The politics of life, then, is not only a question of governmentality and technologies, but also of meaning and values. The discussion is grounded on a series of empirical investigations conducted in France and South Africa on how life and lives are treated in our world. (shrink)

In this paper we study natural deduction for the intuitionistic and classical (normal) modal logics obtained from the combinations of the axioms T, B, 4 and 5. In this context we introduce a new multi-contextual structure, called T-sequent, that allows to design simple labelfree natural deduction systems for these logics. After proving that they are sound and complete we show that they satisfy the normalization property and consequently the subformula property in the intuitionistic case.

Agency and representation are viewed as preconditions for democratic action. The dominant understanding of agency and representation is defined in terms of certain capacities and abilities that are considered to constitute the basis of personhood. The article will put into question this understanding and the assumptions that underpin it and argue that it rests on a mistaken conception of human animality – one that reduces the self to an autonomous and disembodied rational mind. The article will also suggest that it (...) is problematic because it marginalizes more than human forms of life – as well as those of us who are differently human – and excludes their points of view from the political processes of world making. In contrast, I will put forward an understanding of agency and representation that is attuned to the relational dimensions of all life on earth. By paying attention to the semiotic propensities that all forms of life share – which entails considering nonlinguistic forms of communication – this article responds to the need for more radically democratic ways of listening, giving voice, and caring for the earth’s beings and the relations that form the conditions for life to flourish. (shrink)

Pluralism and diversity are largely bound to a humancentric conception of difference, one which fails to consider the plurality of ontologies that constitute reality. The result has been the confinement of the subject of justice to social spaces, and hence the reinforcement of the dichotomous understanding of humanity and nature. This is in part because pluralist theories are largely concerned with one single manifestation of vulnerability: the vulnerability of minority groups. This essay begins by offering a distinctive definition of vulnerability, (...) one that is broad enough to incorporate both universal and dispositional accounts, while being narrow enough to rule out both vitalist and biocentric approaches. I use the notion to examine debates on political pluralism, and I argue that, as they currently stand, pluralist approaches are ill suited for understanding the struggles of Indigenous peoples against colonialism. I defend the view that the normative case for pluralism needs to be grounded in an ecologically aware ethics that can respond to the vulnerability of animate beings who sustain life. (shrink)

En este artículo, se presentan algunos acercamientos a las dimensiones culturales del narcotráfico en el panorama de las ciencias sociales y las humanidades en América Latina, con énfasis en el contexto colombiano. El objetivo es constatar cómo aparecen diferentes modos de abordar la relación narcotráfico-cultura a través de nociones utilizadas como herramientas conceptuales que enfatizan características específicas de esta relación. Entre ellas se destacan la noción de _narcocultura_ que, por una parte, se refiere al conjunto de prácticas que componen un (...) cierto modo de vida y, por otra, en el sentido de los registros estéticos que se producen a partir del contexto del narcotráfico. Sobresale la noción de _narcoestética_ como derivación categorial específica asociada a representaciones y formas culturales como narcoliteratura, narcoarquitectura, narcoseries, entre otras. A través de esta revisión de las diferentes caracterizaciones que se han elaborado acerca de la relación narcotráfico-cultura, podremos sopesar los alcances y desafíos de estudiar algunas de las dimensiones culturales del narcotráfico. Este artículo fue elaborado como parte del ejercicio de documentación para la tesis doctoral _Narcotráfico y cultura: Habitus y vida cotidiana en la Medellín contemporánea _en la Universidad Nacional de Colombia, donde se revisaron principalmente artículos de revistas académicas, libros, capítulos de libro y tesis de posgrado. A partir de esta revisión, se llega a la conclusión de que la narcocultura como objeto de estudio en el contexto latinoamericano se comprende como un modo vida y como una concepción estética que no es atribuible exclusivamente a los narcotraficantes, sino que se inserta en la construcción de unas narrativas y representaciones que en parte se alimentan de medios de comunicación y de formas artísticas. (shrink)

"Classée au sein de la morale et considérée à la fin du Moyen Âge comme une simple pratique, un art de gouverner, la politique ne pouvait prétendre proprement au titre de science, réservé aux savoirs purement théoriques. À la charnière entre les XIIIe et XIVe siècles, certains penseurs vont néanmoins chercher à donner un nouveau sens à la science civile en utilisant, à l'instar de Dante, des raisonnements démonstratifs dans leurs traités. Ce n'est pourtant qu'avec le Defénsor pacis de Marsile (...) de Padoue (1324) que cette discipline à la fois théorique et pratique parvient à s'extraire du domaine de l'art. En produisant un véritable discours de la méthode inspiré par la médecine, le Padouan rend ainsi possible la naissance de la science politique."--Page 4 of cover. (shrink)

Le problème de l'embryon constitue au Moyen âge un paradigme problématique capable de "migrer" d'un domaine thématique à l'autre. L'embryologie transmise par la double tradition galénique et aristotélicienne étudie les rôles respectifs de la matière féminine et de la forme masculine dans la génération, posant le problème d'une matière capable de développer elle-même ses propres changements de forme, et suscitant les débats entre les positions d'Albert le Grand et de saint Thomas. La question strictement biologique du développemet de l'embryon s'enrichit (...) ainsi d'enjeux logiques (la continuité de la génération est indispensable pour penser l'unité du genre), métaphysiques (si la matière est genre, le principe masculin n'est plus qu'une différenciation du genre, ce qui conduit à renverser le primat de la forme). Enfin ce déplacement de paradigme peut également se poursuivre en politique, comme au siècle suivant avec Marsile de Padoue : l'embryon est une question mobile. (shrink)

En prenant comme point de départ la proposition d’André Breton d’une « physique de la poésie », nous analyserons ici les conditions de surgissement de diverses variations qui pris forme dans la pratique surréaliste de l’objet surréaliste, depuis la Boule suspendue (1930) de Giacometti aux sculptures crées par Miró dans les années cinquante, en prenant compte de la construction des objets à fonctionnements symboliques de Dalí, à l’« Équation de l’objet trouvé», écrit fondamental de Breton, et à la célébration, en (...) 1936, de l’exposition fondationale à la Galerie Charles Ratton. (shrink)