Automation and information technology have transformed the organization of labor to such an extent that the processes of exploitation have moved beyond the labor class and now work upon society as a whole. If this displacement has destroyed the political primacy of the labor class, it has not, however, eliminated exploitation; rather, it has broadened it, implanting it within the given conditions of the most diverse spheres of society. -- from The Winter Is Over In late 1995, in opposition to (...) the conservative agenda of Jacques Chirac and his prime minister Alain Juppé and their proposed widespread welfare cuts, French students rose up against their government; public sector workers, together with all the major trade unions, went on strike. When railway workers and Paris Metro personnel joined in the protests, France's public transportation system came to a halt. These extensive social upheavals, the likes of which had not been seen in France since 1968, found widespread public support and fuelled the creation of many political organizations. Chirac backed down from restructuring the public retirement system. Antonio Negri's _T_he Winter is Over comes out of the glimmer of optimism created by the events of 1995, when the long, cold season of neoliberalism, Thatcherism, Reaganomics, reaction, and counterrevolution appeared to have run its course. Published in Italian in 1996, _The Winter is Over_ brings together a series of articles, speeches, and other documents written by Negri between 1989 and 1995 at the threshold of this thaw. It offers a revealing and wide-reaching account of those years of change and brink-of-change, focusing on such topics as the networks of social production, the decline of "limp thought," the end of applied socialism, the Gulf War, and, finally, Italy's transition to its so-called "Second Republic," as seen by an exile. (shrink)

Writings by Negri on the brief thaw in the cold winter of neoliberalism, Thatcherism, Reaganomics, and counterrevolution. Automation and information technology have transformed the organization of labor to such an extent that the processes of exploitation have moved beyond the labor class and now work upon society as a whole. If this displacement has destroyed the political primacy of the labor class, it has not, however, eliminated exploitation; rather, it has broadened it, implanting it within the given conditions of the (...) most diverse spheres of society. —from The Winter Is Over In late 1995, in opposition to the conservative agenda of Jacques Chirac and his prime minister Alain Juppé and their proposed widespread welfare cuts, French students rose up against their government; public sector workers, together with all the major trade unions, went on strike. When railway workers and Paris Metro personnel joined in the protests, France's public transportation system came to a halt. These extensive social upheavals, the likes of which had not been seen in France since 1968, found widespread public support and fuelled the creation of many political organizations. Chirac backed down from restructuring the public retirement system. Antonio Negri's The Winter is Over comes out of the glimmer of optimism created by the events of 1995, when the long, cold season of neoliberalism, Thatcherism, Reaganomics, reaction, and counterrevolution appeared to have run its course. Published in Italian in 1996, The Winter is Over brings together a series of articles, speeches, and other documents written by Negri between 1989 and 1995 at the threshold of this thaw. It offers a revealing and wide-reaching account of those years of change and brink-of-change, focusing on such topics as the networks of social production, the decline of “limp thought,” the end of applied socialism, the Gulf War, and, finally, Italy's transition to its so-called “Second Republic,” as seen by an exile. (shrink)

Michel Foucault inaugure avec ses "reportages d'idées" sur le soulèvement iranien contre le Shah (1978-1979) une approche du présent et un mode d'écriture situés au point de rencontre de la philosophie et du journalisme. Il s'y interroge sur ce qui, dans cet événement, fait époque, en tant qu'il signale la fin de l'ère des révolutions et se trouve placé sous le signe énigmatique du soulèvement d'un peuple tout entier contre un pouvoir despotique. Au coeur de sa réflexion s'identifie une réflexion (...) sur la spiritualité politique qui anime les masses iraniennes - ce mélange inextricable d'inspiration religieuse et d'aspiration à la dignité, l'égalité, la liberté. Ce qui le fascine dans ces événements, c'est la puissance mobilisatrice de la religion (l'Islam dans sa version chiite, ici) non pas au service de l'obscurantisme et de l'asservissement, mais de la lutte pour l'émancipation - comment, avant l'établissement de la théocratie de Khomeiny, la foi religieuse comme le terreau commun de la "volonté de tous" d'un peuple en lutte pour son émancipation. Ces reportages, dans la mesure même où il ont suscité à l'époque de leur publication des discussions acharnées et sont encore aujourd'hui susceptibles d'être discutés, dessinent une ligne de force qui conduit à toutes les discussions en litige dans le présent, à propos des relations entre politique et religion, du rôle de l'Islam dans les sociétés modernes, des luttes des peuples contre la violence du pouvoir. (shrink)

Cette édition numérique a été réalisée à partir d'un support physique, parfois ancien, conservé au sein du dépôt légal de la Bibliothèque nationale de France, conformément à la loi n° 2012-287 du 1er mars 2012 relative à l'exploitation des Livres indisponibles du XXe siècle. Pages de début Avertissement Introduction Première partie - La lecture heideggerienne de Platon I - L'être et la présence II - L'idéalisme platonicien III - Les décisions opérées dans le platonisme IV - L'évolution de la lecture (...) Heideggerienne de Platon Deuxième partie - Heidegger et l'histoire du platonisme I - Le platonisme ou le nihilisme de la tradition II - Nietzsche et Heidegger III - Le délaissement du platonisme ConclusionBibliographie Pages de fin. (shrink)

Cela peut arriver à n'importe qui. N'importe qui peut être saisi par un événement politique, n'importe qui peut être saisi par l'amour. Quand nous sommes engagés dans une procédure de vérité, nous sommes saisis par elle et nous observons la maxime de fidélité à cette procédure. Il n'y a pas d'autre impératif éthique que : "Persévérez! Persévérez dans votre fidélité!" Je soutiens la formule de la fidélité comme "discipline à l'indiscipline de l'événement". Je crois avoir montré que la fidélité est (...) une errance, un trajet sans concept, ou encore - Mallarmé - "le hasard vaincu mot par mot". Finalement, il s'agit de répondre à une question intimidante : que vaut notre temps? Car il ne vaut, philosophiquement, que par les quelques vérités qu'il prodigue. Nietzsche a raison : ce qui vaut d'une époque est ce qui supporte l'idée d'un retour éternel. La philosophie anticipe ce retour, en saisissant à leur naissance les vérités, en les tournant vers leur intemporel destin. (shrink)

Quite a few recent models are rapidly introducing new concepts describing different levels of consciousness. This situ- ation is getting confusing because some theorists formulate their models without making reference to existing views, redun- dantly adding complexity to an already difficult problem. In this paper, I present and compare nine neurocognitive models to highlight points of convergence and divergence. Two aspects of consciousness seem especially important: perception of self in time and complexity of self-representations. To this I add frequency of (...) self-focus, amount of self-related informa- tion, and accuracy of self-knowledge. Overall, I conclude that many novel concepts (e.g., reflective, primary, core, extend- ed, recursive, and minimal consciousness) are useful in helping us distinguish between delicate variations in consciousness and in clarifying theoretical issues that have been intensely debated in the scientific literature—e.g., consciousness in rela- tion to mirror self-recognition and language. (shrink)

Les degrés et les formes de la vie pensante -- Théorie de la connaissance -- La perception -- L'imagination.

Onze chapîtres sur Platon.--Étude sur Drscartes.--Hegel.

The shift in Foucault’s work from genealogy to ethics finds consensus among Foucault scholars. However, the motivations behind this transition remain either misunderstood or understudied in large part. Foucault’s recently published or soon-to-be translated 1977/—9 lectures (published as Security, Territory, Population and as The Birth of Biopolitics) offer new elements for understanding this dense and uncharted period along Foucault’s itinerary. In this article, the author argues that Foucault’s interpretation of the liberal tradition, which is at the core of the 1977—9 (...) lectures, must be examined in combination with Foucault’s other major interests in the late 1970s, namely the Iranian Revolution and Kant. The discovery of spirituality (Iran), the valorization of an autonomous subject (Kant) and the call for a tolerant environment towards minority practices (liberalism) pave the way for the later Foucault’s ethics, which are grounded in spiritual exercises and means of liberating the subject. (shrink)

The present review of literature surveys two main issues related to self-referential processes: (1) Where in the brain are these processes located, and do they correlate with brain areas uniquely specialized in self-processing? (2) What are the empirical and theoretical links between inner speech and self-awareness? Although initial neuroimaging attempts tended to favor a right hemispheric view of selfawareness, more recent work shows that the brain areas which support self-related processes are located in both hemispheres and are not uniquely activated (...) during self-reflective tasks. Furthermore, self-awareness at least partially relies on internal speech. An activation of Broca's area (which is known to sustain inner speech) is observed in a significant number of brain-imaging studies of self-reflection. Loss of inner speech following brain damage produces self-awareness deficits. Inner speech most likely can internally reproduce social mechanisms leading to self-awareness. Also, the process of self-reflection can be seen as being a problem-solving task, and self-talk as being a cognitive tool the individual uses to effectively work on the task. It is noted that although a large body of knowledge already exists on self-awareness, little is known about individual differences in dispositional self-focus and types of self-attention (e.g., rumination vs. self-reflection). (shrink)

In the past, researchers have focused mainly on the effects and consequences of self-awareness; however, they have neglected a more basic issue pertaining to the specific mechanisms that initiate and sustain self-perception. The author presents a model of self-awareness that proposes the existence of 3 sources of self-information. First, the social milieu includes early face-to-face interactions, self-relevant feedback, a social comparison mechanism that leads to perspective taking, and audiences. Second, contacts with objects and structures in the physical environment foster self–world (...) differentiation in infants; this environment also contains self-focusing and reflecting stimuli, such as mirrors and video cameras. Third, the self can develop bodily awareness through proprioception and can reflect on itself using imagery and inner speech. Furthermore, self-awareness is mainly mediated by the prefrontal lobes. The author establishes various links among these different neurological, social, ecological, and cognitive elements of the model. (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)

Alain de Lattre. IV RÊVERIE ET PROFONDEUR Avant d'aller plus loin, tâchons de rassembler sur quelques traits ce que nous avons vu. Il y a de la distance dans les choses, disions-nous '. Fort bien. Quelle distance ? Celle qu'on pourrait voir ...

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)

The notions of subjectivity, affect, emotion, and moral feelings today impregnate the whole of society, and they are becoming increasingly perceptible in the area of scientific knowledge as well.1 This preoccupation with emotions developed initially in the wake of the advent of a more permissive society in the 1970s, and then with changes in the organization of capitalism, where flexible work has replaced the Taylorist and Fordist models of divided labor, and also with the crisis of the social welfare system (...) in the 1980s. In both Europe and North America, mental suffering and mental health problems have gradually come to occupy a prominent position in daily life in developed societies. Indeed, a vast and varied.. (shrink)

En los inicios del tercer milenio, ¿abre la humanidad la puerta a una nueva era: la del vacío, la de un mundo que ya no canta? ¿El hombre estará condenado a permanecer como un lobo para el hombre? ¿La relación hombre-mujer no sería más bien una dialéctica de dominio y servidumbre? En este artículo nos proponemos sintetizar rápidamente las dos primeras etapas de las doctrinas clásicas sobre el matrimonio y luego, explicitar más extensamente lo que nos parece ser una «nueva (...) doctrina», la de los «dones del matrimonio». Finalizaremos mostrando la originalidad y las implicancias de esta novedad. A través de los riesgos históricos del desarrollo de estas doctrinas quisiéramos manifestar la coherencia propia de cada una de ellas, subrayar también una cierta continuidad histórica y teológica a la vez, particularmente en el paso de la una a la otra. Las tres doctrinas del matrimonio: la de los «bienes», la de los «fines» y la de los «dones» son tres doctrinas que están en continuidad y cada una de ellas trata de descubrir el misterio del sacramento del matrimonio. At the beginning of the third millennium, does humanity open the door to a new era: the era of emptiness, the era of a world that no longer sings? Is man doomed to remain a wolf to man? Is the relationship between man and woman rather a dialectic of domination and servitude? In this article we propose to quickly synthesize the first two stages of the classical doctrines on marriage and then explain more fully what seems to be a «new doctrine» of the «gifts of marriage». We finish explaining the originality and the implications of this development. Through the historical risks of the developing of these doctrines we would like to express the coherence of each of these, also to underline some historical and theological continuity while, particulary in the transition from one to the other. The three doctrines of marriage: «goods», shrink)

Les écrits de Fernand Deligny ont circulé entre plusieurs mains bien avant d’être publiés. Félix Guattari et Jean Oury l’ont accueilli à la clinique de La Borde de 1965 à 1967. En juillet 1967, Deligny quitte la clinique de La Borde pour s’installer dans la propriété de famille des Guattari à Gourdas dans les Cévennes. C’est ainsi que la tentative et non l’institution des Cévennes dirigée par Deligny commence. Il s’agit d’une tentative parce que Deligny refuse toute forme d’institutionnalisation. Plus (...) tard, Mannoni, Dolto et d’autres lui confieront des enfants. Il est indéniable que la conception de la cartographie delignienne a profondément marqué et influencé celle de Guattari et par voie de conséquence la lecture deleuzienne et guattarienne de la carte comme dispositif territorial. Nous sommes effectivement dans des agencements collectifs d’énonciation et peu importe le nom d’auteur. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Logic of the SiteAlain Badiou (bio)Translated by Steve Corcoran (bio) and Bruno Bosteels (bio)The Commune Is a Site 1. Ontology of the CommuneTake any world whatsoever. A multiple that is an object of this world—whose elements are indexed by the transcendental of this world—is a site, if it happens to count itself within the referential field of its own indexation. Or again: a site is a multiple that happens (...) to behave in the world with regard to itself as with regard to its elements, in such a way as to be the support of being of its own appearance.Even if the idea is still obscure, we can begin to see its content: a site is a singularity, because it convokes its being in the appearing of its own multiple composition. It makes itself, in the world, the being-there of its being. Among other consequences, the site gives itself an intensity of existence. A site is a being that happens to exist by itself.We will ask: can we give a more concrete idea of what a site is? Is there a site?Let us consider the world "Paris at the end of the Franco-Prussian War of 1870." We are in the month of March 1871. After a semblance of resistance, and shot through with fear of revolutionary and worker Paris, the interim government of bourgeois "Republicans" capitulates to Bismarck's Prussians. In order to consolidate this political "victory"—very comparable to Petain's reactionary revenge in 1940 (where preferring an arrangement with the external enemy to exposure to the internal enemy)—it has an assembly with a royalist majority hastily elected by a frightened rural world, an assembly that sits in Bordeaux.Led by Thiers, the government hopes to take advantage of the circumstances to annihilate the political capacity of the workers. But on the Parisian front, the proletariat is armed in the form of a National Guard, owing to its having been mobilized during the siege on Paris. In theory the Parisian proletariat has many hundreds of cannons at its disposition. The "military" organism of the Parisians is the Central Committee, at which assemble the delegates of the various battalions of the National Guard, battalions [End Page 141] that are in turn linked to the great working-class quartiers of Paris—Montmartre, Belleville, and so forth.Thus we have a divided world whose logical organization—what in philosophical jargon could be called its transcendental organisation—reconciles intensities of political existence according to two sets of antagonistic criteria. Concerning the representative, electoral, and legal dispositions, one cannot but observe the preeminence of the Assembly of traditionalist Rurals,1 Thiers's capitulard government, and the officers of the regular army, who, having been licked without much of a fight by the Prussian soldiers, dream of doing battle with the Parisian workers. That is where the power is, especially as it is the only power recognized by the occupier. On the side of resistance, political intervention, and French revolutionary history, there is the fecund disorder of Parisian worker organizations, which intermingles with the Central Committee of the twenty quartiers, the Federation of Syndicate Chambers, a few members of the International, local military committees. In truth, the historical consistency of this world, which had been separated and disbanded [délié] owing to the war, is held together only by the majority conviction that no kind of worker capability for government exists. For the vast majority of people, including often the workers themselves, the politicized workers of Paris are simply incomprehensible. These workers are the inexistent aspect [l'inexistant propre] of the term "political capacity" in the uncertain world of the spring of 1871. But for the bourgeoisie they are still too existent, at least physically. The government receives threats from the stock exchange of this sort: "You will never have financial operations if you do not get rid of these reprobates." First up then, an imperative task, and a seemingly easy one to carry out: disarm the workers and, in particular, recuperate the cannons spread throughout working-class Paris by the military committees of the National Guard. It is this initiative that will make... (shrink)