Subtle bodily sensations such as itching or fluttering that occur in the absence of any external trigger may serve to locate the spatial boundaries of the body. They may constitute the normal counterpart of extreme conditions in which body-related hallucinations and perceptual aberrations are experienced. Previous investigations have suggested that situations in which the body is spontaneously experienced as being deformed are related to the ability to perform own-body transformations, i.e., mental rotations of the body requiring disembodiment. We therefore decided (...) to consider whether the perception of SPS might relate to embodiment as assessed through the ability to perform own-body transformations and schizotypal traits, since high degrees of schizotypy in the general population have been associated with more vivid perceptions and aberrant perceptual experiences. Then participants completed a standard SPS task. Our analysis revealed that the slower the response time in the OBT task, the more frequent the perception of SPS. This suggests that difficulties in disembodying and mentally transforming one’s own body facilitate feeling oneself. Furthermore, a greater number of correct responses in the OBT task was associated with less frequent perception of SPS. This suggests that finding it easier to disembody and perform mental own-body transformations interferes with the ability to sense oneself. The results also show that higher schizotypal traits, as assessed through the SPQ, are associated with more frequent perception of SPS. Taken together, these results provide a coherent picture and suggest that embodiment is required in order to correctly feel oneself, as expressed through the perception of SPS. The ability to easily experience disembodiment reduces the sense of feeling oneself, and proneness to schizotypal traits produces body misperceptions that enhance and amplify this feeling. The results are discussed in the light of current knowledge and theories about body representations, taking into account attention and interoception as factors that influence body awareness. We offer explanations for perceptual aberrations, body-related delusions, and hallucinations based on misperceived or misinterpreted SPS, and we discuss possible mechanisms that may contribute to feeling and misperceiving oneself. (shrink)

Although Auguste Comte is conventionally acknowledged as one of the founders of sociology and as a key representative of positivism, few new editions of his writings have been published in the English language in this century. He has become virtually dissociated from the history of modern positivism and the most recent debates about it. Gertrud Lenzer maintains that the work of Comte is, for better or for worse, essential to an understanding of the modern period of positivism. This (...) collection provides new access to the work of Comte and gives practitioners of various disciplines the possibility of reassessing concepts that were first introduced in Comte's writings. Today much of the ordinary business of academic disciplines is conducted under the assumption that the realm of science is essentially separate from the realms of politics and science. A close reading of Comte will reveal how deeply such current ideas and theories were originally embedded in a particular political context. One of his central methodological principles was that the theory of society had to be removed from the arena of political practice precisely in order to control that practice by means of these same sciences. It is in Comte's work that the reader will be able to observe how the forces of social and political reaction began to be powerfully organized to combat the critical forces in its own and later eras. Auguste Comte and Positivism will be of importance to the work of philosophers, sociologists, political theorists, and historians. (shrink)

Diversity is an undeniable fact of nature, and there is now evidence that nature did not stop generating diversity just before “designing” the human brain :15,468–15,473. https://doi.org/10.1073/pnas.1509654112, 2015). If neurodiversity is a fact of nature, what about neurodivergence? Although the terms “neurodiversity” and “neurodivergence” are sometimes used interchangeably, this is, we believe, a mistake: “neurodiversity” is a term of inclusion whereas “neurodivergence” is a term of exclusion. To make the difference clear, note that everyone can be said to be neurodiverse, (...) but that it is almost impossible for everyone to be neurodivergent. Neurodivergence is, we claim here, a fact of society. Neurodivergent individuals are those whose cognitive profile diverges from an established cognitive norm, a norm that is not an objective statistical fact of human neurological functioning but a standard established and maintained by socio-political processes. In this paper, we describe the socio-political mechanisms that build neurodivergence out of neurodiversity which, inspired by Mihai :395–416. https://doi.org/10.1057/s41296-017-0186-z, 2018), we call “epistemic and cognitive marginalization”. First, we extend the traditional concept of neurodiversity, which we believe too closely tied to a neuroreductionist conception of cognition, to that of “extended neurodiversity,” thereby viewing neurodiversity through the lens of 4E cognition. Considering that human cognition depends on epistemic resources, both for their construction and their online dynamic expression, we hypothesize that the differential access to epistemic resources in society, a form of epistemic injustice, is an overlooked mechanism that turns neurodiversity into neurodivergence. In doing so, we shed light on a type of epistemic injustice that might be missing from the epistemic injustice literature: cognitive injustices. (shrink)

" Pour devenir un parfait philosophe, il me manquait surtout une passion, a la fois profonde et pure, qui me fit assez apprecier la partie affective de la nature humaine " note Auguste Comte dans ses " Prieres quotidiennes " redigees peu apres 1845, cette " annee sans pareille " au cours de laquelle il rencontre, frequente et voit disparaitre Clotilde de Vaux a laquelle il voue un amour eperdu. Cette relation aussi profonde et intense que physiquement ephemere ne (...) bouleverse pas seulement la vie privee du fondateur du positivisme. La decouverte du role preponderant de l'affectivite dans les relations humaines et sociales inflechit de maniere definitive la doctrine positiviste dont la nouvelle devise devient L'amour pour principe, l'ordre pour base et le progres pour but. L'edifice theorique qu'est le Systeme de politique positive developpe l'idee d'un " nouveau pouvoir spirituel " qui prendra la forme d'une " religion de l'Humanite " a laquelle l'ordre et le progres doivent etre subordonnes, de meme que l'esprit au cur. Ce numero explore sous differents angles les implications de cet inflechissement majeur a l'uvre dans la philosophie positive, et sa complexe actualite. (shrink)

Autistic people continue to face considerable stigmatization. Much work remains to be done to identify and tackle the causes of this stigmatization. We identify two related assumptions that generate and perpetuate this stigmatization: one ontological; one epistemic. We argue that breaking the stigma around autism requires addressing these twin assumptions. The ontological assumption presupposes the pathologization of autism as a disorder. Addressing this first assumption requires taking neurodiversity seriously and moving away from neuronormativity. The epistemic assumption posits that “allistics-know-best” and (...) prevents allistics from acknowledging the epistemic limits of their own perspective. Addressing this second assumption requires centering Autistics’ perspectives and experiences in the production, dissemination, and use of knowledge about Autistics. To make our case against these two problematic assumptions, we draw on the key epistemological notions of standpoint, ignorance, and epistemic injustice—which have implications for all fields that concern minoritized groups and the contents produced about or with them. Fruitfully connecting our original pluralist conception of epistemic agency (which centers crucial experiential knowledge beyond mere propositional knowledge) to 4E cognition (embodied, embedded, extended, enacted), we identify a new category of epistemic injustice: ecological epistemic injustice. We then illustrate the importance of addressing the widespread yet problematic ontological and epistemic assumptions underlying the stigmatization of autism by turning to the case of applied behavioral analysis (ABA), which instantiates both neuronormativity and epistemic injustice. (shrink)

I aim here to confront texts of Levinas and Sartre in an attempt to rethink the relation of the poIitical to the ethical in the early eighties in France. The method is essentially to try to think a passage from one domain into the other without privileging poIitics over ethics or vice versa while uncovering their organic and dialectical interaction, a subject that an only be touched upon via the bridging metaphor of a Visage that can liberate oneself from the (...) totalization of egoity. My purpose, thus, is not to confront Levinas and Sartre but to allow them to embark on a dialogue constructed around the paradigm of the question of the Other. (shrink)

How do René Girard’s theories apply to a context of double colonization? Through a new interpretation of Alexis Wright’s novel Plains of Promise, this paper aims to show the crosscultural relevance of mimetic theory. The study will highlight the way in which the scapegoat mechanism is represented in the Australian colonial context. It also offers a Girardian analysis of the predicament of female characters of Aboriginal descent who are victims of sexual violence.

Bien que les approches basées sur les déficits soient encore prédominantes en formation à l’enseignement, on reconnaît de plus en plus l’apport potentiel des approches basées sur les forces, afin de développer une identité professionnelle positive. Conséquemment, nous avons expérimenté une activité innovante d’écriture réflexive, basée sur la psychologie positive, auprès de 50 stagiaires en enseignement préscolaire/primaire au Québec. L’analyse de ces empreintes offre de dégager divers aspects constitutifs de l’identité professionnelle des stagiaires, de décrire l’évolution du processus de construction (...) identitaire, ce qui permet d’apprécier la contribution de ce type d’activité pour rendre ce processus plus explicite. (shrink)

t. 1.- Cours de philosophie positive. v. 1: Les préliminaires généraux et la philosophie mathématique.--v. 2: La philosophie astronomique et la philosophie de la physique. v. 3: La philosophie chimique et la philosophie biologique.

This article reads with Michi Saagiig Nishnaabe writer and independent scholar Leanne Betasamosake Simpson, and Nêhiyaw legal scholar and novelist Tracey Lindberg. The practice of reading with involves heeding textual instructions and prioritising narrative terms of engagement. Indigenous bodies layered with resurgent potential in Lindberg’s and Simpson’s fictions refuse to re-centre the legacy of white settler coloniality. Attending to the process of reading with, as a relational undertaking, involves re-apprising cross-generational legacies and re-membering collective responsibilities.

Cet article se propose de montrer que le langage en traduction joue un rôle performatif parce que les termes qu’il emploie retraduisent des normes sociales et des positions institutionnelles construites dans une autre culture, avec d’autres conditions historiques. Dans le cas de la naissance des sciences de la communication en Chine, des concepts américains sur la communication sont venus par leur traduction à la rencontre des normes et positions chinoises sur le journalisme et la propagande, engendrant une reconfiguration mutuelle des (...) actants, qu’ils soient sociaux ou langagiers. Nous étudions comment le système socio-culturel de la Chine a recréé un ordre local propre sous la forme d’une discipline spécifique à ce pays, xinwen chuanboxue .This article sets out to show that language in translation plays a performative role, because the terms it uses effectively retranslate social norms and institutional positions that were built up in a different culture and in different historical circumstances. In the case of the emerging communication sciences in China, American concepts on communication, which arrived in translation, came to encounter Chinese norms and positions on journalism and propaganda, and this caused a mutual reconfiguration of the actants, both social and linguistic. We look here at how the Chinese socio-cultural system re-created its own local order in the form of a discipline which is specific to the country, “xinwen chuanboxue”. (shrink)

Biobanking activities for genetic research purposes have recently undergone nothing short of a small revolution. Many biobanks have left their traditional home of a small refrigerator in a laboratory to reach the unprecedented proportion of large, sophisticated storage centers containing DNA samples from whole populations. As we turn our attention to research on complex diseases and show great interest in human genetic variation and genetic epidemiology, we need to base our research not only on the DNA of small family cohorts, (...) but on larger sample collections, coupled with geographic location, genealogical information, and environmental and medical data. Population genetic research projects are underway around the world. Setting up such large-scale population biobanks is a challenge for any researcher. Population genetic research projects raise legal, ethical, and social issues that need to be addressed properly in order to maintain the trust of the population, an absolute requirement for the success of such research endeavour. (shrink)

CHAPTER I THE INTELLECTUAL CHARACTER OF POSITIVISM The object of The object of all true Philosophy is Philosophy is to frame a system which shall compre- to ...

Tome I : 2. L'introduction fondamentale -- tome II. [No special title].

Im "Discours sur l'esprit positif" (1844) begündet Auguste Comte (1798-1857) seinen utopischen Entwurf einer von wissenschaftlichen Prinzipien geleiteten und auf positive Erkenntnisse (wahrgenommene Tatsachen) gestützten zivilisatorischen Erneuerung der bürgerlichen Gesellschaft. Comte untermauert und bestärkt hier den Fortschrittsglauben des frühen 19. Jahrhunderts. Somit gilt der Text als Programm- und Hauptschrift des >klassischen Positivismus.

An utterly original exploration of the timeless human virtues and how they apply to the way we live now, from a bold and dynamic French writer. In this graceful, incisive book, writer-philosopher André Comte-Sponville reexamines the classic human virtues to help us under-stand "what we should do, who we should be, and how we should live." In the process, he gives us an entirely new perspective on the value, the relevance, and even the charm of the Western ethical tradition. (...) Drawing on thinkers from Aristotle to Simone Weil, by way of Aquinas, Kant, Rilke, Nietzsche, Spinoza, and Rawls, among others, Comte-Sponville elaborates on the qualities that constitute the essence and excellence of humankind. Starting with politeness -- almost a virtue -- and ing with love -- which transcs all morality -- A Small Treatise on the Great Virtues takes us on a tour of the eighteen essential virtues: fidelity, prudence, temperance, courage, justice, generosity, compassion, mercy, gratitude, humility, simplicity, tolerance, purity, gentleness, good faith, and even, surprisingly, humor.Sophisticated and lucid, full of wit and vivacity, this modestly titled yet immensely important work provides an indispensable guide to finding what is right and good in everyday life. (shrink)

In A General View of Positivism French philosopher Auguste Comte gives an overview of his social philosophy known as Positivism. Comte, credited with coining the term 'sociology' and one of the first to argue for it as a science, is concerned with reform, progress and the problem of social order in society. In this English edition of the work, published in 1865, he addresses the practical problems of implementing his philosophy or doctrine, as he also refers to Positivism, (...) into society. He believes that society evolves through a series of stages that are ruled by social laws and culminate in a superior form of social life. During this reorganisation of society, which will find its greatest supporters among women and the working class, a 'new moral power' will emerge. Under the motto 'love, order and progress' Comte wishes humanism to replace organised religion as the object of spiritual worship. (shrink)

No detailed description available for "Écrits de jeunesse 1816-1828".

Comte, A. Curso de filosofía positiva.--Mill, J. S. Augusto Comte y el positismo.

Le fondateur du positivisme ne s'est pas contente d'exposer ses theories dans deux series de grandes oeuvres constructives, il en a presente aussi des sortes de syntheses, de resumes exoteriques, destines a un public plus large. Le Discours sur l'esprit positif (1844), discours preliminaire au Traite philosophique d'astronomie populaire, avait ainsi ete concu par Comte comme une sorte de manifeste systematique de la nouvelle ecole. La grande loi sur l'evolution intellectuelle de l'humanite vers l'esprit positif y est developpee jusque (...) dans ses consequences sociales, educatives et emancipatrices. C'est dans les lois des phenomenes que consiste reellement la science, a laquelle les faits proprement dits, quelques exacts et nombreux qu'ils puissent etre, ne fournissent jamais que d'indispensabes materiaux. Or, en considerant la destination constante de ces lois, on peut dire, sans aucune exageration, que la veritable science, bien loin d'etre formee de simples observations, tend toujours a dispenser, autant que possible, de l'exploration directe, en y substituant cette prevision rationnelle qui constitue, a tous egards, le principal caractere de l'esprit positif. (shrink)

I THE NATURE AND IMPORTANCE OF THE POSITIVE PHILOSOPHY In order to explain properly the true nature and peculiar character of the positive philosophy, ...

Comment penser le rapport entre la valeur et la vérité? Si la valeur est vraie, comment échapper à la religion? Si elle ne l'est pas, comment échapper au nihilisme? Si la vérité commande, comment échapper au dogmatisme? Si elle obéit, comment échapper à la sophistique? Il s'agit ici — à la suite de Diogène et Machiavel, mais aussi de Montaigne, Pascal ou Spinoza — de trouver une autre voie. Le cynique, en ce sens philosophique, est celui qui disjoint les ordres (...) : il ne se fait d'illusions ni sur la vérité (qui est sans valeur intrinsèque), ni sur la valeur (qui est sans vérité objective) ; mais il ne renonce pourtant ni à l'une ni à l'autre. La vérité ne vaut que pour qui l'aime ; la valeur n'est vraie que pour autant qu'on s'y soumet. Là où se croisent la connaissance et le désir, l'amour rencontre, parfois, la vérité qui le contient. Les cyniques, disait Montaigne, donnent « extrême prix à la vertu » : le cynisme est une philosophie sans foi ni loi, mais non sans fidélité ni courage. (shrink)

Le De mundi caelestis terrestrisque constitutione liber, attribué à tort à Bède, est un texte curieux, qui, élaboré en milieu monastique au XIe ou XIIe siècle, présente peu de références scripturaires, mais renseigne sur la réception médiévale des textes scientifiques et philosophiques latins d'époque tardive.

1891. Comte, a French philosopher, was the founder of Positivism. Positivism is a philosophical system of thought maintaining that the goal of knowledge is simply to describe the phenomena experienced, not to question whether it exists or not. Comte sought to apply the methods of observation and experimentation, as was beginning to be used in the hard sciences, to a field that we now know as sociology. This is one of his later works. Contents: Explanation of the Worship; (...) Explanation of the Doctrine; Explanation of the Regime, or System of Life; and General History of Religion. (shrink)

"Après la proclamation de la république, en 1848, Auguste Comte (1798-1857), le fondateur du positivisme, remanie son système et fonde la religion de l'Humanité. Considérant que le moment est venu de terminer la révolution et de donner à la société son organisation définitive, il expose son programme, de 1849 à 1851, dans des leçons publiques sur l'histoire de l'Humanité destinées à rallier le peuple parisien, où il dresse le tableau de l'avenir d'après l'ensemble du passé et prépare ce qui (...) allait devenir le Système de politique positive (1851-1854). Aucune trace écrite de cet enseignement ne nous était parvenue jusqu'à la découverte récente du manuscrit de César Lefort, un document unique qui nous renseigne sur la forme et les enjeux de ce que Comte appelait lui-même ses « prédications hebdomadaires ». L'édition critique de ce cours comporte une introduction dans laquelle L. Fedi restitue le contexte et étudie les transformations doctrinales et organisationnelles du positivisme."--Back cover. (shrink)

André Comte-Sponville livre ici vingt-six études d’histoire de la philosophie, portant principalement sur les traditions tragique et matérialiste, depuis l’Ecclésiaste jusqu’à Marcel Conche, en passant par Montaigne, Pascal, La Rochefoucauld, Spinoza, La Mettrie, Jean-Marie Guyau, Nietzsche et Alain. La préface propose une longue analyse de la notion de tragique. L’auteur y prend au sérieux ce que la littérature et la vie nous apprennent : que le tragique a à voir avec le malheur, mais réel plutôt que possible (par différence (...) avec le «suspense») et nécessaire plutôt que contingent (par différence avec le drame). Loin d’être l’affirmation joyeuse de tout, comme le voulait Nietzsche, le tragique est plutôt la prise en compte inconsolée de ce qu’il y a de catastrophique dans la condition humaine : la mort, la solitude, l’insatisfaction – trois formes de la finitude, qui ne sont tragiques que par la conscience, en l’homme, d’un infini au moins pensable. La conclusion, elle aussi fort développée, montre que le matérialisme, s’il est rigoureux, se doit d’être une pensée tragique, c’est-à-dire aporétique, déceptive, inconsolée. Et qu’une sagesse qui se sait insuffisante et insatisfaite (une sagesse tragique) vaut mieux, de ce point de vue, que la suffisance d’une sagesse prétendument satisfaite. Cela amène à prendre quelque distance avec Epicure, Spinoza, Nietzsche et Marx. Et à se trouver plus proche de Lucrèce, de Montaigne ou du dernier Althusser. (shrink)

" Au bas de la statue d'Auguste Comte, place de la Sorbonne, à Paris, on pouvait lire récemment - et peut-être le peut-on encore : "Ni Comte ni Sponville". Ce graffiti exprime à sa manière l'un des grands défis de la philosophie française de cette fin de siècle, à savoir celui de sa popularité. Car la philosophie est désormais au centre de la vie publique : elle trône dans les cafés, se fait une place dans l'entreprise et s'installe (...) même dans les cabinets privés. Mais ce qui ne laisse pas d'étonner, c'est l'écho qu'elle rencontre auprès d'un grand public avide de lectures philosophiques. Il convient de s'interroger sur cet engouement, ou plutôt d'interroger les philosophes à ce sujet, eux qui sont sans doute les mieux placés pour y répondre. " Précédés d'une introduction à l'œuvre des auteurs interviewés, les six entretiens réunis dans ce livre font le point à la fois sur la pensée de chacun d'eux et sur la situation générale de la philosophie française actuelle. Bien qu'on n'ait dans aucun sens affaire ici ni à une école ni à une improbable " pensée 98 ", il se dégage quand même de ces rencontres l'image d'une philosophie qui a renoué avec la vie, qui est arrivée à reformuler, à nouveaux frais, les questions de la philosophia perennis et qui a rétabli le dialogue avec son temps. (shrink)

Renouant avec la philosophie de Montaigne, Descartes, Pascal, Alain, A. Comte-Sponville met l'accent sur la recherche d'un art de vivre et de penser que l'on appelle sagesse matérialiste. Dans le présent traité sont rassemblées quelque 1.200 définitions, exposant une pensée résolument pensable et possible. Un hommage au "Dictionnaire philosophique" de Voltaire et aux "Définitions" d'Alain.