Are critique and the “art of governing” antithetical? The aim of this article is to examine this tension that was laid bare by the Covid-19 pandemic by introducing “critical friendship” as a conceptual framework for a constructive interdisciplinary engagement with science in a post-pandemic era. It does so by drawing on several works and insights: (i) Michel Foucault’s notion of “critical attitude” as well as his assessment of philosophy as providing a “diagnosis of the present;” (ii) Bruno Latour and (...) colleagues’ idea of a “critical zone” or what I call a horizontal epistemology of critique; (iii) Aristotle’s notion of friendship as being necessary for the “common good;” and finally (iv) Jacques Derrida’s interpretation of the messianic character of friendship in the constitution of progressive democracies. Whereas critical theory has been described as either “explanatory-diagnostic” or “emancipatory-utopian,” a critical friendship approach aims to be both diagnostic and emancipatory in an age of uncertainty and democratic backsliding. (shrink)

Concept contextualism is the view that the information associated with a concept is dependent on the context in which it is tokened. This view is gaining support in recent years. The received and c...

“ S pace, K no w l edge and P o w e r ” , en tr ev i s t a r ea l i z a d a en 1982 y pub li cada en P aul R ab i no w , The Foucau l t R eade r , N ueva Y o r k, 1984. A quí se pub li ca de acue r do a l a ve r s i ón f r (...) ancesa, t r aduc i da por P ab l o Bli t s t e i n y Tadeo L im a. (shrink)

When one defines "order" as a sorting of priorities, it becomes beautifully clear as to what Foucault is doing here. With virtuoso showmanship, he weaves an intensely complex history of thought. He dips into literature, art, economics and even biology in The Order of Things, possibly one of the most significant, yet most overlooked, works of the twentieth century. Eclipsed by his later work on power and discourse, nonetheless it was The Order of Things that established Foucault's reputation as an (...) intellectual giant. Pirouetting around the outer edge of language, Foucault unsettles the surface of literary writing. In describing the limitations of our usual taxonomies, he opens the door onto a whole new system of thought, one ripe with what he calls "exotic charm". Intellectual pyrotechnics from the master of critical thinking, this book is crucial reading for those who wish to gain insight into that odd beast called Postmodernism, and a must for any fan of Foucault. (shrink)

Psychiatric research is in crisis because of repeated failures to discover new drugs for mental disorders. Lack of measurement validity could partly account for these failures. If researchers do not actually measure the effects of drugs on the disorders they aim to investigate, one should expect suboptimal treatment outcomes. I argue that this is the case, focusing on depression, and fear & anxiety disorders. In doing so, I show how psychiatric research illustrates a more general phenomenon that I call “validity (...) drift.” A validity drift occurs when, in the course of developing new measurement procedures, researchers end up studying something different from what they originally aimed to study. I analyze the different ways in which scientists attempt to validate procedures for measuring mental disorders for the purpose of testing drugs in animal models. I show how those validation efforts might fail, thereby leading to validity drifts. Overall, this analysis highlights the complex interplay between the development of new measurement procedures, their calibration, and scientific theories of the target phenomena. (shrink)

Consciousness is scientifically challenging to study because of its subjective aspect. This leads researchers to rely on report-based experimental paradigms in order to discover neural correlates of consciousness (NCCs). I argue that the reliance on reports has biased the search for NCCs, thus creating what I call 'methodological artefacts'. This paper has three main goals: first, describe the measurement problem in consciousness science and argue that this problem led to the emergence of methodological artefacts. Second, provide a critical assessment of (...) the NCCs put forward by the global neuronal workspace theory. Third, provide the means of dissociating genuine NCCs from methodological artefacts. (shrink)

Le christianisme bouleverse notre conception de l'homme parce qu'il refuse la manière dont celui-ci se comprend depuis toujours à partir du monde, de sa vérité et de ses lois. Selon le christianisme, l'homme ne procède pas du monde mais de Dieu: il est son " Fils ". Or Dieu est Vie, Vie qui ne se montre en aucun monde, qui s'éprouve elle-même dans son intériorité invisible. L'autorévélation de la Vie est l'essence de Dieu. Cette épreuve de soi de la Vie (...) fonde tout Soi et tout Moi, toute individualité et tout individu - tout " homme " concevable. L'opposition de la Vérité de la Vie et de la vérité du monde permet, d'autre part, de savoir que Jésus est le Christ. Dans le monde, Jésus a l'apparence d'un homme. C'est seulement en se plaçant à l'intérieur du mouvement de la Vie qu'on peut saisir comment celle-ci génère en elle un Premier Vivant et, en lui, tout vivant possible. Ce livre ne demande donc pas si le christianisme est vrai ou faux. Il met à nu le genre de Vérité que le christianisme professe et propose aux hommes. A partir d'une phénoménologie radicale du concept de " Vie ", il donne une idée extrêmement neuve, originale et forte de la Vérité du christianisme. (shrink)

A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind of truth (...) it offers to people, what it endeavors to communicate to them, not as a theoretical and indifferent truth, but as the essential truth that by some mysterious affinity is suitable for them, to the point that it alone is capable of ensuring them salvation. In the process, Henry inevitably argues against the concept of truth that dominates modern thought and determines, in its multiple implications, the world in which we live. Henry argues that Christ undoes “the truth of the world,” that He is an access to the infinity of self-love, to a radical subjectivity that admits no outside, to the immanence of affective life found beyond the despair fatally attached to all objectifying thought. The Kingdom of God accomplishes itself in the here and now through the love of Christ in what Henry calls “the auto-affection of Life.” In this condition, he argues, all problems of lack, ambivalence, and false projection are resolved. (shrink)

The rapid uptake of digital technologies is constantly transforming the modern culture of sports spectating; however, relatively little is known about the impact of digitalization on the changing face of global sports-consuming audiences, particularly from a qualitative perspective. In this article, the relationship between modern mass digital technologies and audiences of sports spectators is described and explained by taking a customer-centric approach to grounded theory using a literature review and in-depth qualitative semi-structured interviews with sports marketing, management, and technology professionals. (...) The qualitative approach permits the gathering of in-depth insights into a problem, generates new concepts through data synthesis and analysis, and captures changing attitudes within the sports industry. Moreover, the qualitative approach to research is not bound by the limitations of quantitative methods and focuses on the primary questions of “how” and “why” digital technology’s mass deployment and diffusion have transformed content consumption in the sports industry. The analysis first systematizes and codes the collected data. Second, all the materials are iteratively read and the key points are outlined. Using the iterative analysis, the theoretical and empirical insights and findings are synthesized in order to achieve the results. Finally, dimensions of the transformation of sports spectators’ consumption are identified and explained. The research implications highlight “how” and “why” modern digital technologies have changed the sports-consuming audience by making it more inclusive in terms of age, gender, demographics, social and health status. These findings are useful for sport managers to better understand their audiences and processes in an ever-changing global society. (shrink)

Francis Sparshott introduced the term ‘remote art’ in his 1982 presidential address to the American Society for Aesthetics. The concept has not drawn much notice since—although individual remote arts, such as palaeolithic art and the artistic practices of subaltern cultures, have enjoyed their fair share of attention from aestheticians. This paper explores what unites some artistic practices under the banner of remote art, arguing that remoteness is primarily a matter of some audience’s epistemic distance from a work’s context of creation. (...) I introduce palaeoart—the depiction of extinct prehistoric fauna and flora, especially from the Mesozoic—as a paradigmatic case of remote art, showing that its remoteness is secured both by the deceptively rich cognitive load required for its creation and appreciation, and by its existence at the margins of the institutional artworld, which ensures that this cognitive loading is largely obscured. Too often, remote art is not just inscrutable, it is invisible to us. (shrink)

According to the global neuronal workspace model of consciousness, consciousness results from the global broadcast of information throughout the brain. The global neuronal workspace is mainly constituted by a fronto-parietal network. The anterior insular cortex is part of this global neuronal workspace, but the function of this region has not yet been defined within the global neuronal workspace model of consciousness. In this review, I hypothesize that the anterior insular cortex implements a cross-modal priority map, the function of which is (...) to determine priorities for the processing of information and subsequent entrance in the global neuronal workspace. (shrink)

Synthetic biology emerged around 2000 as a new biological discipline. It shares with systems biology the same modular vision of organisms, but is more concerned with applications than with a better understanding of the functioning of organisms. A herald of this new discipline is Craig Venter who aims to create an artificial microorganism with the minimal genome compatible with life and to implement into it different 'functional modules' to generate new micro-organisms adapted to specific tasks. Synthetic biology is based on (...) the possibilities raised by genetic engineering, but it aims to engineer organisms, and not simply to modify them, mimicking the practice of computer engineers. Three points will be discussed: In what regard does synthetic biology represent a new epistemology of the life sciences? What are the relations between synthetic biology and evolutionary biology? What is the raison d'être of synthetic biology as a discipline independent of nanotechnologies? (shrink)

An interview with Michel Foucault in 1979 that was never published during his lifetime and was recently rediscovered in the archives. The interview, appearing for the first time in English and in its complete form, marks one of Foucault’s final public discussions of the contentious topic of the Iranian Revolution. In particular, Foucault clarifies what he means by “political spirituality” and addresses the respective relations between religion, revolution, and self-transformation.

Contient le résumé du cours publié dans l'"Annuaire du Collège de France", 76e année, Histoire des systèmes de pensée, année 1974-1975.

Cet article vise à enrichir l’approche désagrégative proposée par Cécile Laborde dans Liberalism’s Religion [HUP, 2017] à l’aide de certaines intuitions rawlsiennes provenant de notre ouvrage La nation pluraliste [PUM, 2018]. En partant de la notion d’« accommodement raisonnable » telle que comprise dans le contexte légal du Québec et du Canada, nous parvenons à une interprétation des fondements normatifs de la distinction entre droits fondamentaux et accommodements qui repose sur la raison publique. La perspective que nous défendons permet ultimement (...) d’admettre des droits fondamentaux à la fois pour les personnes et pour les groupes. (shrink)

A critical reflection on John Woods's new monograph, Truth in Fiction – Rethinking its Logic. I focus in particular on Woods’s world-inheritance thesis (what others have variously called ‘background,’ ‘the principle of minimal departure,’ and ‘the reality assumption,’ and which replaces Woods’s earlier ‘fill-conditions’) and its interplay with auctorial say-so, arguing that world-inheritance actually constrains auctorial say-so in ways Woods has not anticipated.

En nous, une puissance d'exces proteste contre toutes les modalites d'appropriation, de servitude donc. Que revele-t-elle? L'antecedence du libre. Dans une radicale distinction a l'egard de toutes les comprehensions du libre-arbitre, possibilite ou neant, nous designons le libre comme principe de l'etre. De son antecedence, l'idealisme radical explicite l'advenue de toute determination. Nous-memes, comme particulier, pouvons enfin nous comprendre comme effet de l'autoproduction finitisante. Qui sommes-nous si ce n'est le terme de l'exercice du penser qui s'abandonne, sa depotentialisation? Que sommes-nous (...) d'autre que l'effet d'un desir d'impuissance, le paradoxal effet du penser qui, en nous, se veut et fait fini? La philosophie, exigence desappropriative, comprendra dorenavant l'aspiration a l'immensite comme sa tache radicale, celle en laquelle elle defera ce processus personnalisant et qui nous liberera ainsi de l'asservissante identification finie. (shrink)

In publications in 1914 and 1918, Einstein claimed that his new theory of gravity somehow relativizes the rotation of a body with respect to the distant stars and the acceleration of the traveler with respect to the stay-at-home in the twin paradox. What he showed was that phenomena seen as inertial effects in a space-time coordinate system in which the non-accelerating body is at rest can be seen as a combination of inertial and gravitational effects in a space-time coordinate system (...) in which the accelerating body is at rest. Two different relativity principles play a role in these accounts: the relativity of non-uniform motion, in the weak sense that the laws of physics are the same in the two space-time coordinate systems involved; what Einstein in 1920 called the relativity of the gravitational field, the notion that there is a unified inertio-gravitational field that splits differently into inertial and gravitational components in different coordinate systems. I provide a detailed reconstruction of Einstein's rather sketchy accounts of the twins and the bucket and examine the role of these two relativity principles. I argue that we can hold on to but that is either false or trivial. (shrink)

With this profound final work, completed in the days leading up to his death, Michel Serres presents a vivid picture of his thinking about religion—a constant preoccupation since childhood—thereby completing Le Grand Récit, the comprehensive explanation of the world and of humanity to which he devoted the last twenty years of his life. Themes from Serres's earlier writings—energy and information, the role of the media in modern society, the anthropological function of sacrifice, the role of scientific knowledge, the problem (...) of evil—are reinterpreted here in the light of the Old Testament accounts of Isaac and Jonah and a variety of Gospel episodes, including the Three Wise Men of the Epiphany, the Transfiguration, Peter's denying Christ, the Crucifixion, Emmaus, and the Pentecost. Monotheistic religion, Serres argues, resembles mathematical abstraction in its dazzling power to bring together the real and the virtual, the natural and the transcendent; but only in its Christian embodiment is it capable of binding together human beings in such a way that partisan attachments are dissolved and a new era of history, free for once of the lethal repetition of collective violence, can be entered into. (shrink)

La q4e de couv. indique : "Quels programmes, quels paradigmes sous-tendent les recherches en sciences humaines, créent les écoles rivales et rapprochent des disciplines différentes? Comment chacune de ces disciplines parvient-elle à articuler la dimension historique et structurelle qui la compose? Comment se gèrent les rapports entre modélisations mathématiques et récits de situation? Quelle place est donnée aux causes, quelle signification accordée aux raisons? Faut-il opposer ou articuler explication et compréhension? Les sciences sociales sont des disciplines aux frontières incertaines? Les (...) unes, comme l'histoire ou la géographie, remontent à l'Antiquité. Les autres, comme la sociologie ou la psychologie sociale, ont tout juste un siècle. Certaines prennent pour objet l'ensemble des phénomènes sociaux et d'autres - l'économie, la linguistique, etc. - privilégient un domaine d'activité déterminé. Mais derrière cette diversité - d'origines, d'objet, de tradition - surgissent des points essentiels de rencontre et de recouvrement que synthétise et interroge ce manuel.". (shrink)

How does the philosophical problem about mental processes and states and behaviourism arise?—The first step is the one that altogether escapes notice. We talk of processes and states and leave their nature undecided. Sometimes perhaps we shall know more about them—we think. But that is just what commits us to a particular way of looking at the matter. And now the analogy which was to make us understand our thoughts falls to pieces. So we have to deny the yet uncomprehended (...) process in the yet unexplored medium. And now it looks as if we had denied mental processes. And naturally we don’t want to deny them. (shrink)

This book is the final outcome of two projects. My first project was to publish a set of texts written by Schrodinger at the beginning of the 1950's for his seminars and lectures at the Dublin Institute for Advanced Studies. These almost completely forgotten texts contained important insights into the interpretation of quantum mechanics, and they provided several ideas which were missing or elusively expressed in SchrOdinger's published papers and books of the same period. However, they were likely to be (...) misinterpreted out of their context. The problem was that current scholarship could not help very much the reader of these writings to figure out their significance. The few available studies about SchrOdinger's interpretation of quantum mechanics are generally excellent, but almost entirely restricted to the initial period 1925-1927. Very little work has been done on Schrodinger's late views on the theory he contributed to create and develop. The generally accepted view is that he never really recovered from his interpretative failure of 1926-1927, and that his late reflections are little more than an expression of his rising nostalgia for the lost ideal of picturing the world, not to say for some favourite traditional picture. But the content and style of Schrodinger's texts of the 1950's do not agree at all with this melancholic appraisal; they rather set the stage for a thorough renewal of accepted representations. In order to elucidate this paradox, I adopted several strategies. (shrink)

L’objet de cet article n’est pas de répondre à une question de nature physique ou métaphysique : « qu’est-ce que l’espace? », mais de se concentrer sur un problème pragmatique : « quand interprétons-nous l’espace? ». Dans ses trois dimensions (le corps propre, la chose, le social), l’espace devient interprétable quand il a perdu ses repères habituels, quand nous sommes confrontés à des phénomènes de désorientation, quand nous sommes face à des espaces inconnus, étranges ou étrangers. À la différence d’une (...) herméneutique de l’espace qui se focalise sur les technologies savantes de déchiffrement de signes, l’article donne la priorité à une anthropologie interprétative de la spatialité qui met en lumière les technologiques ordinaires de dévoilement du sens. À une herméneutique de l’espace qui tire son modèle du texte, la contribution ajoute une analytique interprétative d’une spatialité mouvante, irréductible à toute inscription comme expression durablement fixée. (shrink)

t. 1. De la phénoménologie -- t. 2. De la subjectivité -- t. 3. de l'art et du politique -- t. 4. Sur léthique et la religion.

In this accessible and fascinating book, Michel Morange draws on recent advances in molecular genetics, evolutionary biology, astrobiology, and other disciplines to find today’s answers to the question of life.

Cet article propose l’étude d’un cas (dans deux films de Fassbinder) de ce que je nomme l’ iconologie nostalgique. Celle-ci consiste en une certaine manière de faire retour, par le cinéma comme outil d’expertise, sur quelques chefs-d’œuvre de l’histoire de la peinture, le film officiant comme révélateur iconique d’invention pour les figures peintes et nous permettant de voir et d’interpréter, par rebonds, le tableau pour la première fois, c’est-à-dire d’un regard jamais actualisé avant l’opération filmique.

Provides an assessment of the overcoming of metaphysics urged by Nietzsche--a critical and reconstructive overcoming. He also probes Nietzsche's project of subverting subjectivity.

Si l’on connaît aujourd’hui le dialogue fructueux que Paul Ricœur a noué avec les penseurs structuralistes, on ignore largement son positionnement face à la mouvance poststructuraliste. Faut-il opposer la philosophie de Ricœur au poststructuralisme à la française ou au contraire doit-on montrer qu’elle en est une variante singulière? C’est la seconde option qui est ici défendue. Certes, le poststructuralisme ne doit pas être considéré comme une école de pensée mais comme une reconstruction qui relève de l’histoire de la philosophie. Dans (...) la mesure où les horizons de dépassement du structuralisme ont été posés de manière chaque fois particulière, il est préférable de parler de poststructuralismes au pluriel. C’est la raison pour laquelle J. Michel propose des confrontations dyadiques entre Ricœur et certains de ses contemporains que l’on regroupe habituellement dans cette mouvance. (shrink)

World-renowned philosopher, Michel Serres writes a text in praise of the body and movement, in praise of teachers of physical education, coaches, mountain guides, athletes, dancers, mimes, clowns, artisans, and artists. This work describes the variations, the admirable metamorphoses that the body can accomplish. While animals lack such a variety of gestures, postures, and movements, the fluidity of the human body mimics the leisure of living beings and things; what's more, it creates signs. Already here, within its movements and (...) metamorphoses, the mind is born. The five senses are not the only source of knowledge: it emerges, in large part, from the imitations the plasticity of the body allows. In it, with it, by it knowledge begins. (shrink)