Créativité et mathématiques ne font pas bon ménage dans l'inconscient collectif. Pourtant à l'heure d'Internet, il existe bien une manière de revisiter la géométrie, l'algèbre ou même la logique. Il suffit de prendre un peu de distance par rapport aux calculs, de se donner quelques libertés par rapport à l'histoire, de changer de point de vue... En vagabondant à travers l'histoire et l'application des mathématiques, les auteurs se livrent ici à un jeu de vulgarisation d'une saveur et d'une subtilité inédites. (...) [4e de couv.]. (shrink)

In this article, I analyse line-rendering techniques in drawing and choreography, based on a Deleuzian framework. This pragmatic approach for understanding affect emerges in three distinct formulations. The first engages the coincidence of drawing and choreography at the limit of reach; the second investigates how trace and movement generate different yet mutually resonant versions of semblance. The third framework considers the potential for improvisation in the irreconcilability of contour and surface in the weighted line. These three framings generate an experimental (...) milieu in which I articulate the co-emergence of thought and feeling in relation to relevant concepts of the body and affect. In activating affective intensity in different line-rendering operations, this analysis traces the way that affects help to modulate tendencies of moving, feeling and thinking over a series of operations. (shrink)

Depuis plus d'un siècle les éditions et les études sur Vauvenargues sont fondées sur l'édition Gilbert (1857), édition incomplète et fautive en de nombreux endroits. Après de longues recherches et des travaux ardus, D Acke, L Bove, J Dagen et J Vercruysse, quatre dix-huitiémistes connus, ont entrepris de concert une édition enfin complète, critique et authentique. Le tome IV, celui de la correspondance (largement augmentée) et de documents personnels inconnus à ce jour, permet d'ouvrir de nouvelles perspectives sur l'élaboration de (...) la pensée du jeune moraliste et les liens qu'il entretenait avec les siens. (shrink)

In this contribution, we draw on findings from a non-formal, community music project to elaborate on the relationship between the concept ofeudaimonia, as defined by Seligman, the interactive dimensions of collective free improvisation, and the concept of collaborative creativity. The project revolves around The Ostend Street Orkestra (TOSO), a music ensemble within which homeless adults and individuals with a psychiatric or alcohol/drug related background engage in collective musical improvisation. Between 2017 and 2019 data was collected through open interviews and video (...) recordings of rehearsals and performances. Participant data was analyzed through inductive analysis based on the principles of grounded theory. One interesting finding was the discrepancy in the participant interviews between social relationships indicative of a negative affect about social group interaction versus strong feelings of group coherence and belonging. Video recordings of performances and rehearsals showed clear enjoyment and pleasure while playing music. Alongside verbal reflection through one-on-one interviews video recordings and analysis of moment-to moment observations should be used, in order to capture the complexity of community music projects with homeless people. The initial open coding was aligned with the five elements of the PERMA model. Overall, we observed more focus on Relationship (sense of belonging), Engagement (flow in rehearsals and performances) and Meaning (belonging to something greater than yourself) and less on Positive Emotion and Accomplishment (goal setting). (shrink)

ABSTRACTStudies examining the interpretation that is given to if–then statementstypically use what are referred to as basic conditionals, which give contextless relations between two unrelated concrete terms. However, there is some evidence that basic conditionals require a more abstract form of representation. In order to examine this, we presented participants with truth-table tasks involving either basic conditionals or conditionals referring to imaginary categories, and standard conditional inference tasks with abstract and familiar premises. As expected, fewer typical defective conditional interpretations were (...) given to basic conditionals. In addition, partial correlations showed a unique relationship between the interpretation of basic conditionals and abstract inferential reasoning. Results suggest that people process basic conditionals as a form of abstract reasoning, and that the interpretation of conditionals... (shrink)

L’ itinerarium mentis entrepris par Dante, vers le bonheur et à travers Béatrice, entretient un rapport vital avec l’expérience philosophique, comme le montre le lien entre la Vita nova et le Convivio. L’essai de Jean-Luc Marion s’attache à cette continuité, en se concentrant sur le fait que « la voie unique de l’amour » ne se limite pas à indiquer la présence d’une intention unique informant de soi différents amours, mais implique la transformation radicale de l’idée de philosophie, transformation fondée (...) sur l’amitié étroite entre l’amour et la sagesse. Cette union donne vie à un nouveau dynamisme, à un habitus amoureux, ou plutôt à une posture amoureuse dans laquelle la pratique s’impose à la théorie et dans laquelle le sujet se découvre attendu par ce qui formait son but. (shrink)

La raison pour laquelle il y a inadéquation de notre connaissance à la nature des corps extérieurs, mais aussi à celle de notre corps propre ainsi qu'à celle notre esprit, et donc à la nature de notre ego, c'est que nous sommes des êtres finis. Pour Descartes comme pour Spinoza la finitude de notre entendement rend impossible l'adéquation de la connaissance. À la connaissance adéquate, Descartes substitue la connaissance complète : certaine, mais non-absolue, vérifiée, mais seulement provisoire. La mise au (...) jour de cette première origine cartésienne de la théorie spinoziste de l'idée adéquate conduit l'auteur à l'hypothèse suivante : cette théorie accomplirait au sein de la métaphysique rationnelle développée dans l'Éthique la doctrine de la révélation et de la grâce présente dans la pensée théologique chrétienne. Dès lors il met en évidence la correspondance entre la vision béatifique suarézienne et la connaissance adéquate spinozienne, la première anticipant historiquement la seconde, à cette différence près que pour Thomas d'Aquin comme pour Suarez, « c'est la vision béatifique qui commande la connaissance », alors que c'est l'inverse pour Spinoza. Pour l'auteur, c'est le refus de toute création qui a conduit Spinoza à retrouver le modèle théologique de la vision béatifique comme moyen d'accès à la connaissance adéquates des choses et de Dieu. (shrink)

En este texto Jean-Luc Marion ofrece una lectura crítica de la interpretación derridiana de Dionisio, aclarando su propia posición respecto de la teología mística. A partir de un análisis de cada una de las cuatro objeciones presentadas por Derrida, Marion presenta la tercera vía, la vía de la de-nominación; analiza el estatus de la alabanza y de la plegaria; distingue la mística de la metafísica de la presencia y de la ontoteología; y delinea los rasgos del fenómeno de la revelación.

En este ensayo, traducido por primera vez al español, Jean-Luc Marion, sin duda el filósofo más importante de la última generación de pensadores franceses, desarrolla una interpretación no ontológica de la demostración de la existencia de Dios de san Anselmo. Con ello, Marion no sólo busca poner en tela de juicio el tratamiento que, desde Kant, se le ha dado a la demostración; antes bien, busca establecer las claves hacia un pensamiento fenomenológico —al margen de la tradición que Heidegger llamó (...) onto-teología—, que anticipan su controversial fenomenología de la “donación”. (shrink)

"To think with Nietzsche against Nietzsche." Thus the editors describe the strategy adopted in this volume to soften the destructive effects of Nietzsche's "philosophy with a hammer" on French philosophy since the 1960s. Frustrated by the infinite inclusiveness of deconstructionism, the contributors to this volume seek to renew the Enlightenment quest for rationality. Though linked by no common dogma, these essays all argue that the "French Nietzsche" transmitted through the deconstructionists must be reexamined in light of the original context in (...) which Nietzsche worked. Each essay questions the viability of Nietzsche's thought in the modern world, variously critiquing his philosophy of history as obsessed with hierarchy, his views on religion and art as myopic and irrational, and his stance on science as hopelessly reactionary. Contending that we must abandon the Nietzsche propped up as patron saint by French deconstructionists in order to return to reason, these essays will stimulate debate not just among Nietzscheans but among all with a stake in modern French philosophy. Contributors are Alain Boyer, André Compte-Sponville, Vincent Descombes, Luc Ferry, Robert Legros, Philippe Raynaud, Alain Renault, and Pierre-André Taguieff. (shrink)

La question du sujet se trouve, historiquement, toujours rapportée à Descartes : de Kant à Heidegger, par Nietzsche et Husserl, les critiques s’accordent sur cette paternité. Cette tradition ne peut se contester, mais elle ne doit pourtant pas, dans le détail, être admise sans réserves. En effet, Descartes n’a littéralement pas soutenu la thèse d’un ego sujet, ni substance, ni réfléchissant, etc. Ce qui ne signifie pas que ces thèses postérieures ne proviennent pas, en un sens à préciser, de son (...) initiative conceptuelle, mais au moins qu’elles ne lui sont pas identiques et que l’ego cartésien recèle plus de potentialités que ce que l’histoire y a compris.Descartes hors sujetLa questione dello soggetto se trovà relata per la storia della filosfia a Cartesio : Kant e Heidegger, ne meno che Nietzsche e Husserl, sono d’accordo sù questà paternità. Non si contesterà qui questa traditione interpretativa, purtoppo non dobbiamo accerter la senza qualcune riservazione. E un fatto che Descartes, nella litteralità de sui testi, non ha mai sotenuto che il ego sià un soggetto, una sostanzia, neanche ché si pensà per une reflessione, etc. Questo fatto non significà che queste tese non vengonno dell’impostazione cartesiana, mà che al meno non se identifacono con elle et che il ego di Cartesio tiene anché possibilite molte piu ampie che quelle che l’historia a già vista. (shrink)

Inversion Quelle fonction pouvons-nous reconnaitre à la philosophie de la religion? Devons-nous même lui en reconnaître encore une? On pourrait en douter, ne serait-ce qu’en considérant son origine, en fait moderne. À proprement parler, il ne saurait y avoir de philosophie de la religion, car elle ne peut intervenir sans la constitution, ou plutôt la reconstitution d’un concept de « religion ». Or ce concept a une origine moderne, rendue possible par l’éclatement de la catholicité occidenta...

Je suis heureux que cette petite conférence s’inscrive dans le programme plus large d’un colloque consacré à la question de l’Eros, sujet dont je voudrais précisément, ici, montrer la centralité. En effet la question de l’Eros devrait apparaître comme centrale, bien que ou plutôt parce que tel n’est pas toujours le cas en philosophie, du moins en philosophie moderne. Nietzsche a pu dire, dans un fragment de 1886 : « Je n’ai jamais blasphémé le nom saint de l’amour – ich (...) habe den heiligen Name... (shrink)

Some original forms of state emerge from the clan structures in central Africa in the 16th and 17th centuries, beyond the reach of any European influence. The oral epic traditions which echo these events draw from the founts of Bantu mythic thought. The Luba national epic recounts the dramatic origin of its sacred royalty and describes the passage from a primitive culture to a refined civilization, from an uneventful history to one full of movement; but above all it abandons itself (...) to a singular meditation on the ritual usage of fire, on family and death, on time and space, on the rainbow and lightning. If we take the fantastic seriously, symbolic patterns appear which filter the historical tradition and transform it into metaphysics. The reeling King Woot seems to play in reverse the Luba role, on the royal scene of Kuba mythology, where almost Biblical figures could be recognized: the tower of Babel throws its shadow on the adventures of an African Noah who first abandons himself to drunkenness, then to incest, delivering society to the diversity of languages and plunging the universe into primordial chaos. A transition between the myth and the tale, the founding epic of the Lunda state is bathed three times in blood: the blood of the warriors, of the women, and of the beasts who fall prey to a marvelously seductive hunter. Looking closely, we see that this Prince-stranger, initiator of a line of anointed royalty, carries on his shoulders, as does his Luba counterpart, a part of the universe. The cosmogony is veiled in the myth but transparent in the ritual, in the actions and mysterious words of the initiates into mungonge religious society: men with eyes of light are the counterpart of animals with eyes of darkness, as the star of day is opposed to the sinister hyena-moon. The founding epic of the Bemba state tells, like the Kuba myth, of the fascination of the principle of pleasure among a migrating aristocracy, somewhat decadent in comparison with the rude warrior or hunter heroes in the Luba and Lunda epics. But all these narratives, in the final analysis, form one sole myth, which develops its autonomous structures under the turbulence of an historical adventure each time different. More than unfolding the particular story of each kingdom, these legendary chronicles of Zaïre, Zambia and Angola reveal that the powerful political organisations set up by the Bantu to the south of the great forest are not isolated from eacb other: they administrate in common an intellectual patrimony which breaks loose from the ideological role that the kings, whether drunk on palm wine or on military ambition, try to make them play for their own glory: myths and rites obey their own codes, recognize no master but one, which they give themselves in their own kingdom: the Imaginary. The text which follows here is concerned in particular with the epic of the Bemba people, whose dominating aristocracy imposed an anointed royalty on some 100,000 people formerly grouped in matrilinear clans. (shrink)

A series of experiments was performed in which subjects indicated whether two four-dot patterns were the same, although possibly viewed from different directions, or different, paired at random. Analyses of responses times and error rates suggest that the subjects' performance in this affine matching task is based on non-accidental properties such as convexity, parallelism, collinearity, and proximity, rather than on real affine invariants such as the ratio of triangular areas.

The phenomenon of malaise is on the rise at universities, reflecting a deteriorating psychological state that is a combination of anxiety and stress factors. This psychological and emotional upheaval within students is indicative of a fundamental existential issue. In fact, hidden behind the choice of an educational program is the significance given by the student to their life goals. It is this dimension of attributing meaning to one’s education and, more broadly, to one’s life (the existential dimension) that we have (...) sought to explore. We hypothesized that a stable investment in one’s life goals and a sense of psychological wellbeing during one’s studies could be fostered by reflective work done alongside the educational process. Our research took the form of a mixed methodological approach to the attribution of meaning to education, including an interpretive phenomenological analysis (IPA), and the experimentation of support for the meaning of education. Four dimensions of meaning were found to be observable in varying degrees in all students, each playing a specific role. Moreover, this research has confirmed that the meaning of studies is not to be understood solely in terms of education, but is part of a singular life story. Reflective work, developing meaning, facilitated by others (advisor, teacher, etc.) can help preserve/restore the feeling of wellbeing. It should be noted that, as the work presented in this article predates the pandemic, we will not address the amplifying effects of this health crisis on existential issues, which some recent studies are beginning to highlight. (shrink)

We study first-order properties of the quotient rings C(V)/P by a prime ideal P, where C(V) is the ring of p-adic valued continuous definable functions on some affine p-adic variety V. We show that they are integrally closed Henselian local rings, with a p-adically closed residue field and field of fractions, and they are not valuation rings in general but always satisfy ∀ x, y(x|y 2 ∨ y|x 2 ).

This study focuses on a third-party perspective of idiosyncratic deals. More specifically, we look into the differential judgments co-workers make about i-deals in their work environment, as well as their reactions. Based on equity theory, we examine to what extent the content of the i-deal and the work context explain co-worker judgments regarding i-deal fairness in addition to subsequent voice behavior. A vignette study with 1988 respondents shows that when i-deals are considered distributively unfair, co-workers try to restore equity through (...) voice behavior, thereby making the i-deal less effective. Furthermore, i-deals spark more distributive injustice perceptions and voice behavior in a highly interdependent work context. Finally, on average, financial bonuses were considered most distributively unfair and, thus, trigger more voice behavior. These results have important implications for i-deal literature as they uncover the criteria that co-workers use to judge i-deals and shape their reactions. (shrink)

We study function fields over p-adically closed fields in the first-order language of fields. Using ideas of Duret [D], we show that the field of constants is definable, and that the genus is an elementary property.

One of the essential parts within the transition towards sustainable economies, is the way how higher education prepares its students for their future role in business. In order for them to contribute to corporate social responsibility within the enterprise context, they need specific skills and competences related to sustainable development. Derived from the societal role of business schools in preparing the future business leaders and entrepreneurs, the focus of this paper is the participation in, and the contribution of business schools (...) to the issues of efficiency measures for sustainability. This topic could be wider situated within the context of higher education for sustainable development, which aims at integrating competences for sustainable development into the curriculum, and integrating sustainability measures within campus operations, research and societal role. The paper furthermore looks at a business school context as a case for institutional efficiency measures. The paper describes how business schools could implement efficiency measures and apply instruments within their own context, looking at the campus as a ‘living laboratory’ for sustainability innovation. The paper describes how tools and instruments to foster sustainability integration are applied on campus, its benefits and possible problems. The paper focuses on the application of three instruments: Assessment Instrument for Sustainability in Higher Education; Ecological Footprint Analysis; and Principles for Responsible Management Education. It builds upon the data and results from several action research projects within two Belgian business schools. As a conclusion, the paper will reflect upon the essential characteristics of these initiatives, as a way to enhance efficiency measures for sustainability both within the business school itself, as within a wider business context. (shrink)

Un vent de collapsologie souffle aujourd'hui sur l'écologie politique. Le réchauffement climatique, la raréfaction des ressources fossiles, l'érosion de la biodiversité, la prolifération nucléaire se poursuivent, année après année, décennie après décennie. L'effondrement n'est-il pas la fin logique de cette fuite en avant? Depuis les premières alertes des années 1970 jusqu'aux débats contemporains sur l'Anthropocène, Luc Semal retrace l'émergence et l'évolution des mobilisations aux prises avec les limites à la croissance et la perspective d'un effondrement global. Leur catastrophisme est envisagé (...) non pas comme une fascination paralysante pour le désastre, mais comme une pensée politique propice à la délibération et à l'action. Des mouvements comme ceux de la décroissance et des Transition Towns réinventent des projets écologistes entre sobriété heureuse et désastres annoncés. Par leurs luttes et leurs expérimentations locales, ces mobilisations à l'ombre des catastrophes esquissent les contours d'une démocratie post-pétrole et post-croissance. (shrink)

Filosofische verkenning van het karakter van de altijddurende zoektocht van de mens naar waarheid.