Jean-Michel Beaudet est professeur d’ethnomusicologie à l’Université Paris-Nanterre. Spécialiste de la musique et de la danse amérindienne, il a publié en 1997 Souffles d’Amazonie. Les orchestres tule des Wayãpi, accompagné d’un CD qui restitue les enregistrements pratiqués lors de son séjour auprès des Wayãpi, et en 2010 Nous danserons jusqu’à l’aube. Essai d’ethnologie mouvementée en Amazonie, Paris, CTHS. Plus récemment, il a fait paraître Jouer, danser, boire. Carnets d’ethnographies musicales aux Éditions de l’EHESS, 2017, qui mêle réflexions sur (...) la pratique de l’ethnologie et souvenirs relatifs à son travail de terrain, qu’il conçoit moins comme une étude sur qu’une pratique avec les personnes rencontrées lors de ses différents voyages au Brésil (1975), en Guyane (1977-2023), en Nouvelle-Calédonie (1984-1988) – qui certes n’est pas en Amazonie – puis en Bolivie (1992-1998). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Commentary on “Edmund Husserl’s Influence on Karl Jaspers’s Phenomenology”Jean Naudin (bio) and Jean-Michel Azorin (bio)Keywordsphenomenology, intentionality, intuition, empathy, ambiguitySchwartz and Wiggins’s paper clearly shows that Jaspers’s comprehensive psychiatry draws mainly from Husserl’s phenomenology. This thesis enters a current debate opened by Chris Walker and German Berrios about the influence of Husserlian philosophy on Jaspers’s work. This debate, which emerged at the end of the so-called decade (...) of the brain, could be considered perfectly obsolete. But its topicality relies on taking up the challenge of the scientific bases of comprehension in psychiatric experience. Wiggins and Schwartz perfectly achieve this aim by opposing a theory of seeing and a theory of thinking. Works such as Walker’s are grounded on thinking; they are works about theory. They are not works about experience, but rather epistemological or historical works. In contrast, Wiggins and Schwartz suggest to see, as Jaspers did, and not to think, following Husserl by grounding their psychopathology on intuition and presuppositionlessness. They emphasize Jaspers’s method of “making present” by doing a perfect analysis of the issues of translation of vergegenwärtigung as a co-experiencing of mental processes as if they were directly given. These main principles of direct-givenness, presuppositionlessness, and making present pull the Jaspersian concepts to the Husserlian phenomenological reduction and seem like the foremost principle in Husserlian phenomenology: the intuition of the thing in itself. Whereas Jaspers refuted the principle of eidetic reduction, Wiggins and Schwartz clearly show how much he grounded on the basis of the concept of intentionality, discovered and enlightened during Husserl’s life within the horizon of phenomenological reduction. Actually, it seems that the authors take the side of Jaspers to better support their own vision of psychiatric experience, which they more explicitly argued in Husserlian terms of the later period in some other papers (Schwartz and Wiggins 1985; Wiggins and Schwartz 1988, 1991; Wiggins, Schwartz, and Northoff 1990). However, they take care here to struggle exclusively with the epistemological field of their opponents, considering only Jaspers’s own writings and the Husserlian texts that were accessible to Jaspers when he wrote his psychopathology. There is no room for Kant in Jaspers’s main [End Page 37] principles, and this assumption must lead us to consider the horizon opened by Jaspers, that is, the horizon of a science of meaning essentially built on the lived experiences and the bracketing of any kind of a priori. In contrast to the slight influence of Kant, one idea that emerges is that of the straight impact of Dilthey on both Jaspers and Husserl. We perfectly agree with Wiggins and Schwartz that Jaspers, grounding both on Husserl and Dilthey, arrives at a methodological principle that is all his own, by considering both the connections of the life-stories and the objectivity of symptoms. In other words, we can find the originality and maybe the astonishing modernity of Jaspers in his perfect description of the balance between comprehension and observation, between empathy and its limits, that are obviously found in psychotic processes.We thus focused our comments on the following critiques to Jaspers, although they were already well argued in the brief conclusion of Wiggins and Schwartz: (a) the issue of empathy, (b) the limits of Jaspersian phenomenology, and (c) the merits of its genuine ambiguity.The Issue of Empathy. Indeed we have no reliable scientific mean to guarantee the correctness of our intuitions of the other’s mental life, and this problem might lead one to globally reject the method. The discussion of this problem, classical in the Continental literature since the twenties, led the Continental psychiatrists to unfortunately abandon their own traditions. And it is surprising for a Continental psychiatrist to see this debate coming back into the English-speaking literature. When we address the issue of empathy, we have no easy means to abandon folk psychology. Using philosophical slang weakens the attempt to enlighten its foundations instead of describing its values. The suspicion regarding empathy is partially legitimated by the prejudices of Jaspers himself. As psychiatrists, we have to carry on the Jaspersian research by progressively abandoning it and coming back... (shrink)

Jean-Michel Rabaté uses Nietzsche's image of a "pathos of distance," the notion that certain values cannot originate in a community but are created by a few gifted and lofty individuals, as the basis for a wide-ranging investigation into the ethics of the moderns. The expression of "pathos of distance" impressed would-be modernists like the American James Huneker and the Irish poet W. B. Yeats as they confronted the new in the arts. Later, it helped Deleuze and Barthes make (...) sense of modernity when they tried to tease out all the implications of "distance." Despite Benjamin criticism of Nietzsche's doctrine of the "eternal return of the same" in the Arcades Project, in his "Theses on the Philosophy of History" Benjamin envisions a redeemed history that follows Nietzsche's basic intuition about the need to make every moment count for history. By first establishing this unlikely meeting of Nietzsche and Benjamin through their ideas of history and ethics, Rabaté is able then to provide an original genealogy for the ethics of the modern, moving through figures and moments as varied as Yeats and the birth of Irish Modernism, the ethics of courage in Virginia Woolf, Rilke, Apollinaire, and others in 1910, Gide and Genet's ethical impulse to combine erotic liberation with the motivation for political revolution, and Derrida's reading of Joyce's Ulysses and a modern mode of writing that sought to get closer to the senses. The result is a fascinating critique of Nietzsche, Benjamin, affect theory, and the origins of the ethics of modernism. (shrink)

This paper is an attempt to clarify and assess Dennett’s opinion about the relevance of the phenomenological tradition to contemporary cognitive science, focussing on the very idea of a phenomenological investigation. Dennett can be credited with four major claims on this topic: (1) Two kinds of phenomenological investigations must be carefully distinguished: autophenomenology and heterophenomenology; (2) autophenomenology is wrong, because it fails to overcome what might be called the problem of phenomenological scepticism; (3) the phenomenological tradition mainly derived from Husserl (...) is based on an autophenomenological conception of phenomenology, and, consequently, can be of no help to contemporary cognitive science; (4) however, heterophenomenology is indispensable for obtaining an adequate theory of consciousness. In response to Dennett’s analysis, the paper develops two main counterclaims: (1) Although the traditional conception of phenomenology does indeed fit Dennett’s notion of autophenomenology, his sceptical arguments fail to rule out at least the possibility of a modified version of this traditional conception, such as the one defended in Roy et al. (Naturalizing Phenomenology, 1999); (2) the distinction between autophenomenology and heterophenomenology is at any rate misconceived, because, upon closer analysis, heterophenomenology proves to include the essential characteristics of autophenomenology. (shrink)

Delivered at the Collège de France between January and March 1980, the lectures entitled On the Government of the Living (Du gouvernement des vivants) seem to be the missing piece in the Foucauldian puzzle. Still unpublished, those eleven lectures were intended to set the theoretical foundation for the book announced as the fourth and last volume of the History of Sexuality, under the title Confessions of the Flesh (Les aveux de la chair). This book, however, was never published, despite the (...) fact that his editor described it as the keystone for the entire History of Sexuality.1 The value of Michel…. (shrink)

The financial sector likes to call itself a "service industry". As such, its role is to guarantee the fluidity of transactions which are essential to economic activity by ensuring the best possible use of available capital. If finance is a service activity, it is important to specify what services it renders, to whom, in return for what, and for what purpose. In the absence of such clarification, finance may slide out of control and be left at the mercy of mass (...) enthusiasm or hysteria. This document, which is the result of work by people who hold senior positions in Geneva's financial sector or are external observers of the financial world identifies the issues and suggests some avenues for possible solutions. (shrink)

Jacques Lacan is renowned as a theoretician of psychoanalysis whose work is still influential in many countries. He refashioned psychoanalysis in the name of philosophy and linguistics at a time when it faced certain intellectual decline. Focusing on key terms in Lacan's often difficult, idiosyncratic development of psychoanalysis, this volume brings new perspectives to the work of an intimidating influential thinker.

Acknowledging that he cannot speak about the future of Theory without taking stock of its past, Rabaté starts by sketching its genealogy, particularly its ...

A Controlled Not variant of the standard quantum teleportation protocol affords a step-by-step analysis of what is, or can be said to be, achieved in the process in either location. Dominant interpretations of what quantum teleportation consists in and implies are reviewed in this light. Being mindful of the statistical significance of the terms and operations involved, as well as awareness of classical analogies, can help sort out what is specifically quantum-mechanical, and what is not, in so-called teleportation. What the (...) latter achieves appears to be the transmission, without the involvement of mysterious channels, of what a quantum state encapsulates: the multitiered probabilistic characterization of a given preparation, which might be all we can possibly know about a physical system in a given experimental situation. (shrink)

The paper offers a glimpse at the diversity of what is labelled Philosophy of Culture, and then brings out some important issues concerning culture. The first section expounds etho-analysis as a way of doing philosophy of culture, introducing the notions of solicitator, sensance and ethos. It also gives an idea of how its program has been conducted with respect to love or truth. Etho-analysis describes the ideal part of culture, interpreting it as revealed by concrete practice. The second section discusses (...) whether and how far etho-analysis embraces the cause of truth and validates the scholastic tradition which has provided tools for it. Etho-analysis claims to formulate true descriptions. It understands meaning as unfolding its complication thanks to traditional tools, and recognizes the ethical significance of the community of science. (shrink)

Despite its internal divisions and the uncertainty surrounding many of its foundations, there is a growing consensus that the on‐going search for an alternative model of the mind finds a minimal theoretical identity in the pursuit of an anti‐Cartesian conception of mental phenomena. Nevertheless, this anti‐Cartesianism remains more or less explicitly committed to the neo‐Brentanian idea that intentionality is an essential feature of the mental—an idea that has prevailed since the advent of modern cognitive science in the 1950s. An issue (...) of compatibility is thereby raised, as neo‐Brentanism arguably sides with cognitive Cartesianism. The main goal of the paper is to put into full light one specific aspect of this largely unperceived problem of compatibility by arguing that the neo‐Brentanian property of intentionality is an essentially representational one that runs counter to the salient anti‐representationalism of anti‐Cartesianism. And, that this representational essence confronts the search for alternative models of the mind of an anti‐Cartesian kind with the following theoretical issue: To what extent is it possible to devise a non‐Brentanian property of intentionality, particularly one that is fully dissociated from the property of representation? This issue is shown to be much deeper and more difficult than it looks once the nature of representation is properly apprehended; it seems to be still waiting for an answer in the current search for an alternative model of the mind, if only because it has not yet be set in fully adequate terms. (shrink)

We seem to be abandoning the codes that told previous generations who they should love. But now that many of us are free to choose whoever we want, nothing is less certain. The proliferation of divorces and separations reveal a dynamic we would rather not see: others sometimes reject us as passionately as we are attracted to them. Our desire makes us sick. The throes of rivalry are at the heart of our attraction to one another. This is the central (...) thesis of Jean-Michel Oughourlian's _The Genesis of Desire_, where the war of the sexes is finally given a scientific explanation. The discovery of mirror neurons corroborates his ideas, clarifying the phenomena of empathy and the mechanisms of violent reciprocity. How can a couple be saved when they have declared war on one another? By helping them realize that desire originates not in the self but in the other. There are strategies that can help, which Dr. Oughourlian has prescribed successfully to his patients. This work, alternating between case studies and more theoretical statements, convincingly defends the possibility that breakups need not be permanent. (shrink)

Ce livre pose un diagnostic sur notre epoque - presentee comme celle du crepuscule du theorique. A ce titre, il ose une grande fresque decrivant la situation actuelle des activites liees au theorique dans le contexte politique, social et d'abord economique qui est le notre aujourd'hui, en particulier en France. Il evoque des faits et des evenements concrets (la reforme de l'Universite, l'evolution des choix de filiere des etudiants, les changements d'orientation des programmes de l'enseignement secondaire, etc.) tout en degageant (...) du meme mouvement la signification profonde du theorique comme valeur (en mathematiques, en philosophie, en litterature, etc.) grace, precisement, aux outils forges dans les oeuvres anterieures de l'auteur. Une telle demarche porte celui-ci a plaider, apres Lyotard et Levinas, pour la prise en compte de la dette et de l'obligation envers quelque chose d'immemorial et de plus grand que nous et a examiner du meme mouvement la tension entre une telle dette et une politique de l'emancipation des individus. Au bout du compte, l'hypothese de depart est que nous pourrions avoir une inquietude radicale, ne portant pas sur le sort des lettres et sciences humaines, ou sur celui de la poesie, mais sur celui de l'attitude theorique elle-meme, dans sa purete et sa generalite. L'auteur veut, pour ainsi dire une derniere fois, faire entendre que la cause du theorique est, a sa maniere propre, la cause de l'humanite, une des manieres de vouloir pour les humains la vie la plus humaine. (shrink)

Jean-Michel Vienne; IX*—Locke on Real Essence and Internal Constitution1, Proceedings of the Aristotelian Society, Volume 93, Issue 1, 1 June 1993, Pages 139–15.

Cet article vise à clarifier la position de Marx relativement au libéralisme politique au moment où, en 1843, il se consacre, dans le Manuscrit de Kreuznach, à la critique d’une grande partie de la section « État » des Principes de Hegel. Récusant comme archaïque la critique hégélienne du libéralisme politique, Marx reconnaît à ce dernier le mérite d’avoir séparé la société civile et l’État, mais, ce faisant, Marx entérine aussi la représentation de la société civile que propose le libéralisme. (...) Il se contente d’opposer à l’abstraction libérale de la représentation politique une autre abstraction : celle de la société civile, abstraitement assimilée au « peuple », là où Hegel avait su au contraire en reconnaître l’articulation en groupes sociaux différenciés. (shrink)

This article deals with a set of images which were probably the first in history to be reproduced on four continents: the Jesuit Jerome Nadal's Evangelicae Historiae Imagines, first published in Antwerp in 1593. It begins with a brief discussion of what we know about Nadal's life and the production history of his book, as well as its relationship to his Adnotationes et Meditationes in Evangelia quae in sacrosanto missae sacrificio toto anno leguntur, which acts as a commentary to the (...) Imagines. Then follows a description of the structure of the two books, and how they narrate and expound the significance of the Gospels. The remaining sections discuss the adaptations of Nadal's imagery. While his work has received much attention from scholars around the world in recent decades, the aim of the present article is to bring together research on the use and re-use of these images in Europe, the Americas, India, China, Japan, Iran and Ethiopia, and to make clear their global impact in a way that has not been attempted before. (shrink)

Original title : 「ドガの『舞姫』」『深田康算全集』[Œuvres complètes de Fukada Yasukazu]. Machida, Tamagawa Daigaku Shuppanbu, 1972–1973, 3 : 9–15.

Le thème “phénoménologie et religion” me pose doublement problème. 1) D’un côté l’orientation phénoménologique est quelque chose à quoi j’ai eu l’impression d’adhérer longtemps, par quoi je me sentais identifié même. Pourtant, je m’en sens de plus en plus séparé, par un indéfinissable écart stylistique au moins. De plus, je n’ai jamais accepté le virage à une phénoménologie de l’être-au-monde, qui me semble dominer l’espace français pour y fixer le visage et l’identité de ce que l’on tient po...

Peut-on aujourd'hui suivre la "voie idéale"? Les options se rattachant à l'idéalisme historique paraissent interdites à qui refuse d'être naïf et respecte la science. Pourtant, la notion d'idée, rigoureusement comprise, est au coeur du langage, reconnue comme le centre de notre monde. De même, la mathématique mobilise l'idée d'un bout à l'autre d'elle : la science mathématisée, par suite, l'emploie. Mieux, nous ne pouvons sans doute pas comprendre notre manière de supputer sur le possible, le nécessaire et le contingent sans (...) en appeler à l'idée. Cet ouvrage soutient même qu'une philosophie désirant ne pas faire silence sur ce qui est horrible (la mort, l'absurde, la violence et la guerre) a besoin de la référence de l'idée transcendante. Tout cela suggère que nous devrions reconsidérer notre "préjugé métaphysique" favorable au réel, à l'être, pour embrasser une vision du plan humain comme troué et bouleversé par l'échappée idéale. La discussion et l'argumentation proposées déploient un point de vue personnel – présentant en conclusion l'ethanalyse chère à l'auteur – tout en débattant avec des philosophes analytiques, des philosophes français contemporains, ou avec l'héritage marxiste. (shrink)

Résumé La linguistique du texte a pour tâche la théorisation et la description des opérations de segmentation qui délimitent des unités de rang et de longueur différentes, et la théorisation et la description des différents effets de continuité créés par les opérations de liage de ces unités. À la structuration phrastique-périodique par la morpho-syntaxe et la prosodie à l’oral, la ponctuation à l’écrit, le palier micro-textuel ajoute six facteurs de texture transphrastique : les liages référentiels et isotopiques, les liages du (...) signifiant, l’ensemble des phénomènes de connexion, les relations d’implicitation, la cohésion énonciative et la cohésion illocutoire. À partir de trois textes, cet article illustre systématiquement et détaille ces six formes de liage transphrastique des unités textuelles de base. (shrink)

RESUMEN La psicopatologia contemporánea sufre de una brecha descriptiva respecto de la experiencia patológica, y la tradición de la psicopatologia contiene un capital descriptivo acumulado que debe ser explotado para la necesaria superación de este déficit. Se argumenta examinando el caso particular de la psicopatologia cognitiva de la esquizofrenia y del contenido de la experiencia del delirio de control, mostrando cómo la teoría de Henri Ey, así como la del automatismo mental del siglo xix en la cual tiene sus raíces, (...) contienen herramientas descriptivas importantes para establecer que la experiencia de un delirio de control es esencialmente diferente de la experiencia de una simple ilusión de control. ABSTRACT This article defends the general view that contemporary psychopathology suffers from a descriptive gap with respect to pathological experience and that the psycho-pathological tradition has accumulated a descriptive capital that should be used in the necessary effort to overcome this gap. This general thesis is argued for by examining the specific case of the cognitive psychopathology of schizophrenia and the experience of the delusion of control, showing how Henri Ey's theory and the 19th century theory of mental automatism in which the former is rooted contain important descriptive tools for establishing that the experience of a delusion of control is fundamentally different from that of a sheer illusion of control. (shrink)

The following pages contend that, in spite of its intensive development, contemporary cognitive science has recently entered a phase of fairly acute uncertainty and confusion regarding some of its most essential foundations. They emphasize two aspects of this foundational crisis, specifically vindicating the existence of a crisis of naturalism and of a crisis of representationalism. Like any foundational crisis, this situation constitutes a serious threat to the significance of the empirical achievements of cognitive science. A threat calling for renewed efforts (...) to provide it with secure foundations that can only be obtained through acloser collaboration between empirical and foundational investigations, or, more concretely, between cognitive scientists and philosophers. They also outline a general strategy to address this threat, and illustrate itabout one aspect of particular importance of the naturalist crisis, namely the emergentist challenge to the orthodoxy of non reductive functionalism. They argue for the rejection of one version of this emergentist challenge,and they lay out a minimal condition that any other version of emergentism must meet. It is still unclear whether this condition is yet satisfactorily met by some version, and in particular by the sort of emergentism associated with the notion of dynamical system. Clarifyingthis issue should accordingly be seen as a top priority on the agenda of cognitive philosophy. (shrink)

This volume is an introduction to the relationship between psychoanalysis and literature. Jean-Michel Rabaté takes Sigmund Freud as his point of departure, studying in detail Freud's integration of literature in the training of psychoanalysts and how literature provided crucial terms for his myriad theories, such as the Oedipus complex. Rabaté subsequently surveys other theoreticians such as Wilfred Bion, Marie Bonaparte, Carl Jung, Jacques Lacan, and Slavoj Žižek. This Introduction is organized thematically, examining in detail important terms like deferred (...) action, fantasy, hysteria, paranoia, sublimation, the uncanny, trauma, and perversion. Using examples from Miguel de Cervantes and William Shakespeare to Sophie Calle and Yann Martel, Rabaté demonstrates that the psychoanalytic approach to literature, despite its erstwhile controversy, has recently reemerged as a dynamic method of interpretation. (shrink)