J’aurais dû écrire cette note de lecture plus rapidement vu la grande pertinence du livre. Mais comme, en revanche, le sujet porte sur un dispositif mis en place depuis bientôt un siècle, son analyse critique demeure, et demeurera, valable pour longtemps. L’intérêt du livre réside dans une description très complète et détaillée des institutions, des législations, de l’empilement des structures, relatifs à l’insertion professionnelle et à l’emploi des personnes handicapées, mais analysés à cha...

The works of Gilles Deleuze -- on cinema, literature, painting, and philosophy -- have made him one of the most widely read thinkers of his generation. This compact critical volume is not only a powerful reappraisal of Deleuze's thought, but also the first major work by Alain Badiou available in English. Badiou compellingly redefines "Deleuzian, " throwing down the gauntlet in the battle over the very meaning of Deleuze's legacy. For those who view Deleuze as the apostle of desire, (...) flu, and multiplicity, Badiou's book is a deliberate provocation. Through a deep philosophical engagement with his writings, Badiou contends that Deleuze is not the Dionysian thinker of becoming he took himself to be; on the contrary, he is an ascetic philosopher of Being and Oneness. Deleuze's self-declared anti-Platonism fails -- and that, in Badiou's view, may ultimately be to his credit. "Perhaps it is not Platonism that has to be overturned, " Badiou writes, "but the anti-Platonism taken as evident throughout this entire century." This volume draws on a five-year correspondence undertaken by Badiou and Deleuze near the end of Deleuze's life, when the two put aside long-standing political and philosophical differences to exchange ideas about similar problems in their work. Badiou's incomparably attentive readings of key Deleuzian concepts radically revise reigning interpretations, offering new insights to even the veteran Deleuze reader and serving as an entree to the controversial notion of a "restoration" of Plato advocated by Badiou -- in his own right one of the most original figures in postwar French philosophy. The result is a critical tour de force that repositions Deleuze, one of the mostimportant thinkers of our time, and introduces Badiou to English-speaking readers. (shrink)

Alain Badiou is arguably the most significant philosopher in Europe today. Badiou’s seminars, given annually on major conceptual and historical topics, constitute an enormously important part of his work. They served as laboratories for his thought and public illuminations of his complex ideas yet remain little known. This book, the transcript of Badiou’s year-long seminar on the psychoanalytic theory of Jacques Lacan, is the first volume of his seminars to be published in English, opening up a new and vital (...) aspect of his thinking. In a highly original and compelling account of Lacan’s theory and therapeutic practice, Badiou considers the challenge that Lacan poses to fundamental philosophical topics such as being, the subject, and truth. Badiou argues that Lacan is a singular figure of the “anti-philosopher,” a series of thinkers stretching back to Saint Paul and including Kierkegaard and Nietzsche, with Lacan as the last great anti-philosopher of modernity. The book offers a forceful reading of an enigmatic yet foundational thinker and sheds light on the crucial role that Lacan plays in Badiou’s own thought. This seminar, more accessible than some of Badiou’s more difficult works, will be profoundly valuable for the many readers across academic disciplines, art and literature, and political activism who find his thought essential. (shrink)

The subtractive : preface by Francois Wahl -- Philosophy itself -- The (re)turn of philosophy itself -- Definition of philosophy -- What is a philosophical institution? -- Philosophy and poetry -- The philosophical recourse to the poem -- Mallarm's method : subtraction and isolation -- Rimbaud's method : interruption -- Philosophy and mathematics -- Conference on subtraction -- Truth : forcing and unnameable -- Philosophy and politics -- Philosophy and love -- What is love? -- Philosophy and psychoanalysis -- Subject (...) and infinite -- Antiphilosophy : Lacan and Plato -- Writing of the generic -- Writing of the generic : Samuel beckett. (shrink)

Everywhere, the twentieth century has been judged and condemned: the century of totalitarian terror, of utopian and criminal ideologies, of empty illusions, of genocides, of false avant-gardes, of democratic realism everywhere replaced by abstraction. It is not Badiou's wish to plead for an accused that is perfectly capable of defending itself without the authors aid. Nor does he seek to proclaim, like Frantz, the hero of Sartre's Prisoners of Altona, 'I have taken the century on my shoulders and I have (...) said: I will answer for it!' The Century simply aims to examine what this accursed century, from within its own unfolding, said that it was. Badiou's proposal is to reopen the dossier on the century - not from the angle of those wise and sated judges we too often claim to be, but from the standpoint of the century itself. (shrink)

Published in 1973, "L'Etourdit" was one of the French philosopher Jacques Lacan's most important works. The book posed questions that traversed the entire body of Lacan's psychoanalytical explorations, including his famous idea that "there is no such thing as a sexual relationship," which seeks to undermine our certainties about intimacy and reality. In There's No Such Thing as a Sexual Relationship, Alain Badiou and Barbara Cassin take possession of Lacan's short text, thinking "with" Lacan about his propositions and what (...) kinds of questions they raise in relation to knowledge. Cassin considers the relationship of the real to language through a Sophist lens, while the Platonist Badiou unpacks philosophical claims about truth. Each of their contributions echoes back to one another, offering new ways of thinking about Lacan, his seminal ideas, and his role in advancing philosophical thought. (shrink)

DOMINIC WILLSDON. — Nous accueillons Alain Badiou, un des philosophes importants en France depuis plusieurs décennies, de plus en plus connu maintenant que ses œuvres sont traduites en anglais, et que la littérature secondaire sur sa philosophie se développe aussi en anglais. Parmi ses livres traduits ces dernières années, on trouve Deleuze. La..

Explores the link between mathematics and ontology.

Notre expérience quotidienne nous le prouve : nous prenons des décisions pour nous déplacer, pour penser, pour agir et réagir. Nous prenons ces décisions selon notre nature et notre environnement, mais aussi en fonction de notre volonté propre. C'est cette caractéristique essentielle qui confère à l'humain son libre arbitre. Toutefois, rien dans la science ne vient conforter cette formidable intuition. Au contraire, les modèles contemporains des neurosciences et des sciences cognitives tendent à faire de nous des machines imparfaites, et à (...) reléguer la volonté au rang d'illusion. Dans ce court essai, Alain Van Kerckhoven démontre que le libre arbitre a toujours été instrumentalisé pour justifier des postures religieuses, philosophiques ou politiques. L'apparition de nouveaux outils de connaissance permet pour la première fois d'en faire un sujet d'étude rationnelle. Les conclusions nous entraînent aux frontières de la science et de la philosophie, au coeur de l'expérience humaine. (shrink)

PT. 1. PHILOSOPHY AND CIRCUMSTANCES: Introduction -- Philosophy and the question of war today: 1. On September 11 2001: philosophy and the 'War against terrorism' -- 2. Fragments of a public journal on the American war against Iraq -- 3. On the war against Serbia: who strikes whom in the world today? -- The 'democratic' fetish and racism: 4. On parliamentary 'democracy': the French presidential elections of 2002 -- 5. The law on the Islamic headscarf -- 6. Daily humiliation -- (...) Openings/Affirmations: 7. The power of the open: A discourse on the necessity of fusing Germany and France -- 8. Third sketch of a manifesto of affirmationist art -- Notes to part one -- PT. 2. USES OF THE WORD 'JEW': Introduction -- 1. Israel: the country in the world where there are the fewest Jews? -- 2. The destruction of the European Jews and the question of evil (fragments from Ethics: an essay on the understanding of evil, translated by Peter Hallward) -- 3. A dialogue between a Jew from Darzia and an Arab from Epirus -- 4. Saint Paul and the Jews (excerpt from Saint Paul: the foundation of universalism, translated by Ray Brassier) -- 5. Against negationism -- 6. Local angel -- 7. Intervew at the Daily Haaretz -- 8. The master-signifier of the New Aryans (by Cécile Winter) -- 9. The word 'Jew' and the sycophant -- Notes to part two -- PT. 3. HISTORICITY OF POLITICS: LESSONS OF TWO REVOLUTIONS. 1. The Paris commune: a political declaration on politics -- 2. The cultural revolution: the last revolution? -- A brief chronology of the cultural revolution (translated by Bruno Bosteels) -- Notes to part three. (shrink)

Martin Heidegger was an ordinary Nazi and a loyal member of the provincial petty bourgeoisie. He was also a seminal thinker of the Continental tradition and one of the twentieth century's most important philosophers. How are we to make sense of this dual life? Should we factor Heidegger's domestic and political associations into our understanding of his thought, or should we treat his intellectual work independently of his abhorrent politics? How does any thinker reconcile the mundane with the ideal or (...) the pursuit of philosophical inquiry with the demands of civic engagement? In Heidegger, Alain Badiou and Barbara Cassin immerse themselves in the philosopher's correspondence with his wife Elfride to answer these questions as they relate to Heidegger and all thinkers vulnerable to the politics of their times. They focus on Heidegger's tormented relationship with his wife, with Hannah Arendt, and with numerous other women, bringing an unusual level of intimacy to his personal and intellectual worlds. (shrink)

In this dialogue, Alain Badiou shares the clearest, most detailed account to date of his profound indebtedness to Lacanian psychoanalysis. He explains in depth the tools Lacan gave him to navigate the extremes of his other two philosophical "masters," Jean-Paul Sartre and Louis Althusser. Élisabeth Roudinesco supplements Badiou's experience with her own perspective on the troubled landscape of the French analytic world since Lacan's death--critiquing, for example, the link (or lack thereof) between politics and psychoanalysis in Lacan's work. Their (...) exchange reinvigorates how the the work of a pivotal twentieth-century thinker is perceived. (shrink)

Overture -- Jacques Lacan -- Georges Canguilhem and Jean Cavaillès -- Jean-Paul Sartre -- Jean Hyppolite -- Louis Althusser -- Jean-François Lyotard -- Gilles Deleuze -- Michel Foucault -- Jacques Derrida -- Jean Borreil -- Philippe Lacoue-Labarthe -- Gilles Châtelet -- Françoise Proust -- A note on the texts.

Plato's _Republic_ is one of the best-known and most widely-discussed texts in the history of philosophy. But how might we get to the heart of this work today, 2,500 years after its original composition? Alain Badiou breathes life into Plato's landmark text and revives its universality. Rather than producing yet another critical commentary, he has instead worked closely on the original Greek and, through spectacular changes, adapted it to our times. In this innovative reimagining of Plato's work, Badiou has (...) removed all references specific to ancient Greek society--from lengthy exchanges about moral courage in archaic poetry to political considerations mainly of interest to the aristocratic elite--and has expanded the range of cultural references. Here, philosophy is firing on all cylinders: Socrates and his companions are joined by Beckett, Pessoa, Freud, and Hegel, among others. Together these thinkers demonstrate that true philosophy endures, ready to absorb new horizons without changing its essence. Moreover, Badiou--who is also a dramatist--has transformed the Socratic dialogue into a genuine oratorial contest. In his version of the _Republic_, the interlocutors do much more than simply agree with Socrates. They argue, stand up to him, put him on the spot, and show thought in motion. In this work of dramatic scholarship and philosophy, we encounter a modern version of Plato's text that is alive, stimulating, and directly relevant to our own world. (shrink)

Alain Badiou embarks on a close reading of Hegel’s Aesthetics to consider how his own recently-developed concept of the “index”—designating the crucial point of mediation between finite works and the absolute (or the means by which “works of art obtain their seal of absoluteness”)—might figure therein, as well as to explore what Hegel would have made of cinema, had he lived to experience it. After first examining the various ways that this “index of absoluteness” functions in the Hegelian conception (...) of art—both according to its canonical forms (sculpture, architecture, painting, music, and poetry including theatre) and its historical classifications (classical, symbolic and romantic)—Badiou proceeds to investigate whether Hegel’s aesthetic system could and should have foreseen the eventual birth of cinema, together with its general characteristics; and whether this new development would ultimately refute or confirm his famous thesis on the end of art. (shrink)

Anthropological scholarship after Marilyn Strathern does something that might surprise lawyers schooled in the tradition of ‘law and society’, or ‘law in context’. Instead of construing law as an instrument of social forces, or as an expression of processes by which society maintains and reproduces itself, a new mode of anthropological enquiry focuses sharply on ‘law itself’, on what Annelise Riles calls the ‘technicalities’ of law. How might the legal scholar be inspired by this approach? In this article, I explore (...) one possible way of approaching law after anthropology, which is to find within law’s own archive a set of resources for an analogous representation of law itself. Drawing on the historical scholarship of Yan Thomas, I suggest that the Roman conception of law as object offers an engaging counterpart to the anthropological take on law as a specific set of tools or, technicalities, or as a particular art of making relations. (shrink)

Les idées ici proposées ne dépendent point de quelque idée supérieure d'abord posée, et ne conduisent même point à quelque notion commune qui puisse définir tous les arts en peu de mots. Au contraire je me suis attaché à marquer les différences, les séparations, les oppositions, me réglant ainsi, autant que peut faire la critique, sur les oeuvres elles-mêmes, dont chacune s'affirme si bien et n'affirme qu'elle.

On connaît de Charles Larmore (1950), philosophe moral américain contemporain, ses célèbres objections à John Rawls, mais peu de travaux se concentrent sur sa philosophie : son réalisme moral, sa réhabilitation partielle de l'idéal d'authenticité, sa version du libéralisme politique ou encore à sa théorie normativiste du moi. Ce sont ces différents aspects de sa pensée que les études contenues dans ce volume, premier ouvrage entièrement consacré à l'oeuvre de Charles Larmore, interrogent et mettent en perspective. Un essai inédit du (...) philosophe américain ainsi qu'un débat entre Charles Larmore et Alain Renaut autour de la controverse réalisme-idéalisme y figurent également, en guise de conclusion. (shrink)

In this article, we offer a rebuttal to a key thesis in Chapter 5 of Engelhardt’s After God: namely, that there exists an “unbridgeable gap” between the dominant secular culture and traditional religious believers. Contra Engelhardt, we argue that it is possible to bridge the gap by employing a strategy that includes, but is not limited to, methods for cultivating understanding and respect and a sense of solidarity. Our argument proceeds in three steps. First, we elucidate Engelhardt’s thesis in light (...) of some of the key concepts he discusses elsewhere in After God. Second, in the hope of developing understanding and respect, we elucidate the history and teachings that form the consciences of traditional Christian medical professionals concerning abortion, euthanasia, and disfiguring surgeries. Third, in the hope of developing a sense of solidarity, we explain the broad scope of the dominant secular culture’s attempt to limit people’s freedom of conscience rights, showing that it includes not only traditional Christians but also members of other traditional religions, members of mainline religious groups, people with alternative conceptions of secularity, and even faithful members of the dominant secular culture. (shrink)

In this final volume of Political Philosophy, Luc Ferry and Alain Renaut summarize these efforts and put forward their own set of arguments.

This paper aims to investigate the intersections between Hegel’s aesthetics lec- tures and translation theory and praxis, with reference to the French-Italian translation project Hegel Art Net. Against the background of the historical recon- struction that sees Hegel repeatedly confronted with the fruition and production of translations, we intend to examine the hermeneutic, philological and political challenges that a translator of the aesthetics Nachschriften encounters today, following the “philological turn” of the 1990s and the publication of new sources documenting Hegel’s (...) Berlin lectures on the philosophy of art. (shrink)

Tous les lecteurs des Propos d'Alain ont remarqué des pages d'un mouvement poétique et éloquent à la fois, consacrées notamment, et à plusieurs reprises, aux fêtes de Noël et de Pâques. Ces essais de philosophie religieuse restaient énigmatiques ; on s'étonnait de trouver ensemble l'incrédulité la plus irréligieuse, et en même temps les mouvements de la foi. L'auteur voulait-il dire seulement qu'il y avait dans ces mythes une beauté touchante? Ou bien n'était-on pas amené à soupçonner que ces produits (...) de l'imagination populaire enfermaient des vérités de première importance, et toutes destinées à figurer dans un système strictement positif? L'auteur des Propos a réalisé pour la religion ce qu'il avait déjà essayé pour les Beaux-Arts avec le succès que l'on sait, c'est-à-dire donner tout son sens à l'imagination vraie par un exposé continu et systématique. Du moment que les mythes directeurs de notre civilisation signifiaient des vérités humaines de grand prix, il fallait chercher, en remontant, ce que signifiaient déjà les mythes olympiens de la puissance, et, encore au delà, le sens de ces étranges religions qui ont pour objets les choses de nature, le volcan, le serpent, la vache. Au delà, et comme un fond de tableau, s'offraient les Contes qui sont partout les mêmes et éternellement jeunes. Il s'agissait de discerner en quoi toutes ces religions sont vraies, en quoi les contes eux-mêmes sont vrais. C'est ce que l'auteur a exécuté en commençant par les contes, en passant de là à la religion panthéiste, puis à la religion politique qui est le culte des héros, et enfin à la religion de l'esprit, la plus haute. Et l'idée neuve, appuyée sur ces quatre assises, c'est que ces religions sont et seront toujours vraies, et indiquent plutôt, selon le mot de l'auteur, les étages de l'homme que les étapes de l'homme. L'exécution est faite dans un mouvement lyrique, mesuré sur le sujet même, en sorte que l'harmonie entre les mythes populaires et la structure humaine est toujours rappelée comme étant ici la preuve de choix. Et du reste il est évident, par la sobriété et l'équilibre de la composition, que l'auteur a voulu faire court autant qu'il était possible de façon que l'ensemble ne cessât jamais d'éclairer les parties. Le moins qu'on puisse dire c'est que cet ouvrage doit plonger les esprits profondément religieux, comme les esprits irréligieux, dans un prodigieux étonnement, par un radical changement des perspectives, et, on oserait dire, par l'abolition d'un genre de polémique qui n'a jamais mené à rien. Le salut de l'âme est quelque chose pour tout homme et es discussions théologiques n'arriveront jamais à changer la question. (shrink)

La République de Platon est peut-être le texte le plus connu, le plus traduit et le plus commenté de toute l’histoire de la philosophie. Mais comment restituer la vérité de cette œuvre aujourd’hui, 2500 ans après sa rédaction? Alain Badiou a choisi d’inventer un genre nouveau pour rendre au texte de Platon son universalité et sa vivacité sans passer par un commentaire critique. Il a traduit l’œuvre à partir de l’original grec et a procédé à quelques changements afin de (...) l’adapter à notre temps. Tout d’abord, il a supprimé toute référence aux particularités de la société grecque antique, des interminables développements sur la valeur morale des poètes aux considérations politiques destinées par Platon à la seule élite aristocratique (les mesures révolutionnaires que Platon réserve aux seuls « gardiens » de la cité valent, sous la plume de Badiou, pour tous les habitants du pays). Il a élargi les références culturelles : la philosophie fait feu de tout bois, ainsi Socrate et ses compagnons connaissent-ils Beckett, Pessoa, Freud et Hegel. Ils réalisent l’actualité intemporelle de toute philosophie véritable, propre à s’ajuster à son époque. Enfin, Badiou, par ailleurs dramaturge, a fait du dialogue socratique une véritable joute oratoire : dans cette version de la République, les interlocuteurs de Socrate ne se contentent pas d’approuver ce qu’énonce le Maître. Ils lui tiennent tête, le mettent en difficulté et livrent ainsi une pensée en mouvement. Grâce à ce travail d’écriture, d’érudition et, avant tout, de philosophie, Alain Badiou donne à lire pour la première fois une version absolument contemporaine, vivante et stimulante du texte de Platon. (shrink)

"Malebranche est un penseur étonnant, et d'autant plus qu'en un sens, pour qui n'est pas chrétien, et chrétien convaincu, il semble inutilisable. Mais quant à la sincérité, à la lumière qui baigne toute l'entreprise, au style souple et charmeur, à la conviction audacieuse et toujours sur la brèche de ses stupéfiantes démonstrations, Malebranche est incomparable. On va de merveille en merveille, comme si on visitait une admirable église remplie de petites peintures toutes plus surprenantes les unes que les autres. Lorsque (...) je suis revenu au Traité de la nature et de la grâce, quelque chose comme une grâce m'a en effet touché. J'espère qu'à votre tour, lecteurs, vous en serez touchés", Alain Badiou. (shrink)

The notion of the ‘end’ has long occupied philosophical thought. In light of the horrors of the 20th century, some writers have gone so far as to declare the end of philosophy itself, emphasising the impossibility of thinking after Auschwitz. In this book the distinguished philosopher Alain Badiou, in dialogue with Giovanbattista Tusa, argues that we must renounce the ‘pathos of completion’ and continue to think philosophically. To accept the atrocities of the 20th century as marking the end of (...) philosophy is intolerable precisely because it buys into the totalising doctrines of the perpetrators. Badiou contends that philosophical thinking is needed now more than ever to counter the totalizing effects of globalised capitalism, which prescribes no objective for human life other than integration into its system, giving rise to a widespread sense of hopelessness and nihilism. To resist this degradation of human life, Badiou calls for a renewal of the idea of communism: the creation of new forms of collective organisation capable of challenging the logic of capitalism and enabling individuals to become self-determining subjects. This volume consolidates much of Badiou’s thinking over the years and will appeal to the many followers of his philosophical project, as well as all those interested in contemporary philosophy and radical political theory. (shrink)

To this day, the study of the substratum of thought and its implied mechanisms is rarely directly addressed. Nowadays, systemic approaches based on introspective methodologies are no longer fashionable and are often overlooked or ignored. Most frequently, reductionist approaches are followed for deciphering the neuronal circuits functionally associated with cognitive processes. However, we argue that systemic studies of individual thought may still contribute to a useful and complementary description of the multimodal nature of perception, because they can take into account (...) individual diversity while still identifying the common features of perceptual processes. We propose to address this question by looking at one possible task for recognition of a “signifying sound”, as an example of conceptual grasping of a perceptual response. By adopting a mixed approach combining qualitative analyses of interviews based on introspection with quantitative statistical analyses carried out on the resulting categorization, this study describes a variety of mental strategies used by musicians to identify notes’ pitch. Sixty-seven musicians (music students and professionals) were interviewed, revealing that musicians utilize intermediate steps during note identification by selecting or activating cognitive bricks that help construct and reach the correct decision. We named these elements “mental anchorpoints”. Although the anchorpoints are not universal, and differ between individuals, they can be grouped into categories related to three main sensory modalities – auditory, visual and kinesthetic. Such categorization enabled us to characterize the mental representations that allow musicians to name notes in relationship to eleven basic typologies of anchorpoints. We propose a conceptual framework which summarizes the process of note identification in five steps, starting from sensory detection and ending with the verbalization of the note pitch, passing through the pivotal role of mental anchorpoints and mental representations. We found that musicians use multiple strategies and select individual combinations of mental anchorpoints belonging to these three different sensory modalities both in isolation and in combination. (shrink)

Gilles Deleuze exprime un besoin de philosophie apte à révolutionner les manières convenues de pratiquer la philosophie. Il souhaite mettre un terme au cycle des interprétations pour mieux expérimenter les forces impersonnelles, associe l'histoire de la philosophie à l'" agent de pouvoir " dans la pensée, et formule ce curieux désir de sortir de ta philosophie par ta philosophie. Ses monographies d'auteurs ont pourtant acquis le statut de " classiques " de la philosophie. Deleuze prend également part, à sa manière, (...) aux grands débats de son temps en situant son travail dans le courant de la métaphysique occidentale. D'où la nécessité d'interroger l'héritage philosophique de Deleuze, dix années après la disparition de fauteur. Les contributions réunies ici ouvrent de nouvelles pistes en étudiant les rapports complexes de Deleuze à notre tradition et en récusant aussi toute tentative de réduction de la pensée deleuzienne à un simple moment historique. Contributions de Manola Antonioti, Alain Beaulieu, Constantin Boundas, Olivier Fahle, Stéfan Leclercq et Arnaud Viltani. (shrink)

Alain Badiou began the twenty-first century by considering the relationship between philosophy and notions of “the present.” In this period of his ongoing annual lecture series, the acclaimed philosopher took up the existential problem of how to be contemporary with one’s own time—that is, how to not simply inhabit a passing moment but bring a real present into existence. Images of the Present Time presents nearly three years of Badiou’s seminars, held from 2001 to 2004, partly against the backdrop (...) of the war in Iraq. Given while Badiou was writing Logics of Worlds, the second of the three volumes of Being and Event, these lectures address some of the same questions of existence in a particular world in a more personal and conversational tone, with reference to literature, philosophy, and contemporary politics and culture. He proposes a new concept of living in a real present as the twisting together of something from the past and something of the future. Featuring some of the philosopher’s most inspiring and approachable work, Images of the Present Time is an important book for all readers interested in the practical as well as conceptual possibilities of Badiou’s thought. (shrink)

01. Athènes, Attique, Mégaride (Despina Chatzivasiliou) Généralités 01.01 – Ces dernières années, nombreuses sont les études qui parcourent l’histoire d’Athènes et de l’Attique, proposent de nouvelles interprétations des trouvailles anciennes et remanient les théories existantes dans la bibliographie. Une attention particulière est portée à la géographie et à l’organisation topographique des espaces, et le besoin d’un éclaircissement dans la bibliographie en croissance constante est évident....

This is a translation, by A. Létourneau, of a book by Fergus Kerr, Theology after Wittgenstein previously published by Oxford U. Press The author provides a reading of Wittgenstein, and explains how theology as a discipline can take into account his main philosophical thoughts about religion and ethics.