Anne-Emmanuelle Demartini est professeure d’histoire contemporaine à l’université Paris 3 et avait consacré sa thèse au criminel Lacenaire ; elle y décortiquait la construction d’un monstre polymorphe et surtout l’utilisait pour interroger l’imaginaire social de la monarchie de Juillet. Avec ce nouvel ouvrage, centré sur la parricide Violette Nozière, elle réussit de nouveau à déployer tout l’imaginaire social des années 1930 et propose in fine « une manière de faire de l’histoire avec une af...

There is an extensive body of work that has previously examined the teaching of ethics in business schools whereby it is hoped that the values and behaviours of students might be provoked to show positive and enduring change. Rather than dealing with the content issues of particular business ethics courses per se, this article explores the philosophical foundations and the structural conditions for developing ethical training programs in business schools. It is informed by historical analysis, specifically, an examination of Platonic (...) and Aristotelian philosophies that inspires virtue ethics, and together provides four conditions for consideration: respect for law, dialectics, imitation and deliberation. We outline the necessary structural conditions for implementing these requirements as well as suggesting the necessary pedagogical protocol applicable to all courses. It is argued that reference to our two ancient Greek philosophers provide many valuable and insightful lessons for the implementation of ethical training today including choice of theoretical content and the approach towards learning. Further, the enactment of a pedagogical protocol requires a policy of recruiting and managing business school teachers-instructors that takes into account, and consciously encourages, intellectual, relational and spiritual pedagogical qualities. (shrink)

Este artículo analiza cómo los modelos de producción y de consumo de los años veinte determinaron la obsesión cultural por la autenticidad. A partir de los análisis que hicieron Benjamin, Adorno y Kracauer se analiza el modo en que la industria cultural favorece la identificación estética con las estrellas de la conocida como sociedad de masas. A continuación, se explica por qué el origen de esta realidad hay que buscarlo en el proyecto literario y político de Rousseau y en el (...) modo en que éste, al mismo tiempo que rehabilita la novela en la institución literaria, asocia virtud moral y pasión natural. (shrink)

This paper focuses on what Mary Astell and Mary Wollstonecraft had to say about women's condition of subservience in the 18th century. While both philosophers held that education played a central role in women's freedom, there were some significant differences in their outlooks. I will try to understand Astell's arguments in the light of Wollstonecraft's subtle and perceptive analysis of oppression. I will further suggest that Wollstonecraft's own account is closely related to Amartya Sen's discussion of adaptive preferences and indeed (...) help identify problems with the latter. (shrink)

Margaret Cavendish is known for her personal allegiance to monarchy in England. This is reflected in her writings; as Hobbes did, she tended to criticize severely any attempt at rebellion and did not think England could become a republic. Yet it seems that Cavendish did have sympathy with some republican values, in particular, as Lisa Walters has argued, with the republican concept of freedom as nondomination. How can we explain this apparent inconsistency? I believe that the answer lies in a (...) lack of fit between the republican theories that were available to her and the values she accepted and according to which she was expected to live her life. (shrink)

L’article vise à montrer le lien nécessaire entre responsabilité et liberté, tout en exposant le sens de cette responsabilité, décomposée entre responsabilité envers Autrui et responsabilité envers la Nature. Dans la deuxième partie, l’article s’attache à présenter les mutations de la responsabilité à l’époque contemporaine, remettant aujourd’hui en cause la liberté telle qu’elle était conçue en 1789, c’est-à-dire comme autodétermination.

La 4e de couv. indique : "La destinée d'Éliane Amado Lévy-Valensi est unique. Cette philosophe, psychanalyste et intellectuelle juive a longtemps fait figure d'héroïne occultée d'une époque qu'elle a pourtant marquée de ses batailles avec ténacité, générosité et constance. Le cours de sa vie et ses engagements audacieux ont conditionné son œuvre et accompagné les soubresauts d'un XXe siècle fécond entre désespoir et espérances. Née en Provence au lendemain du Premier Conflit mondial dans une famille de Juifs séfarades assimilés, elle (...) subit la Shoah de plein fouet avant de céder au chant des sirènes du jeune Israël. Cet essai rend justice à la mémoire d'une femme libre et engagée, philosophe et psychanalyste, dont l'œuvre pluridisciplinaire mérite admiration et reconnaissance.". (shrink)

Dirac's approach to gauge symmetries is discussed. We follow closely the steps that led him from his conjecture concerning the generators of gauge transformations {\it at a given time} ---to be contrasted with the common view of gauge transformations as maps from solutions of the equations of motion into other solutions--- to his decision to artificially modify the dynamics, substituting the extended Hamiltonian for the total Hamiltonian. We show in detail that Dirac's analysis was incomplete and, in completing it, we (...) prove that the fulfilment of Dirac's conjecture ---in the ``non-pathological" cases--- does not imply any need to modify the dynamics. We give a couple of simple but significant examples. (shrink)

Ce matin-là, le coq chanta moins fort, et nettement plus faux. C'était au début de la 95e olympiade. Socrate était condamné à mort dans sa propre Cité. Figure magnétique de notre panthéon, Socrate est pourtant un être de la subversion et de l'inconvenance: il dit et fait des choses qui heurtent les institutions. Et c'est lui, dans sa bizarrerie, qui donne naissance à la philosophie. À travers le récit de sa dernière journée, Sandrine Alexandre donne vie à un Socrate (...) en décalage permanent avec les normes et les usages. Sous son égide, la philosophie ne peut être qu'une activité subversive. C'est cette dimension que retrouveront Nietzsche ou Foucault. Elle est ici restituée dans ce qui fait sa force et son originalité."--Page 4 of cover. (shrink)

Sandrine Sanos's biography of Simone de Beauvoir situates Beauvoir's life and works in historical context, charting how she was enmeshed in most 20h century events and developments from WW2, to Decolonization, the Cold War, Socialist Politics, Feminismâe"as well as topics and ideas of contemporary relevance. Building on recent scholarship, this biography focuses especially on the colonial, transnational, and postcolonial influences that shaped Beauvoir and emphasizes her paradoxical and complicated relationship to politics. Written in accessible and lively prose, the book (...) is divided in 7 chapters and includes lesser-known photos of Beauvoir, as well as primary sources of both historical and contemporary interest. (shrink)

Businesses have long been admonished for being unduly focused on the pursuit of profit. However, there are some organizations whose purpose is not exclusively economic to the extent that they seek to constitute common good. Building on Christian ethics as a starting point, our article shows how the pursuit of the common good of the firm can serve as a guide for humanistic management. It provides two principles that humanistic management can attempt to implement: first, that community good is a (...) condition for the realization of personal good, and second, that community good can only be promoted if it is oriented towards personal good. To better understand which community good can favor personal good and how it can be achieved, we examine two recent humanistic movements—Conscious Capitalism and Economy of Communion—that strive to participate in the common good. From the analysis of these two movements, we identify a shared managerial willingness to adopt the two principles. Moreover, we also reveal that Conscious Capitalism and Economy of Communion present different ways of linking community good and personal good, and therefore, different means exist for firms to participate in the common good. (shrink)

This article pays special attention to the large number of references to political theology by Hans Kelsen and Carl Schmitt, particularly in the interwar period, and seeks to interpret these references in a new way. While Schmitt's analogies between God and state are to be expected considering his strong Catholic roots, such comparisons are much more surprising for a positivist like Hans Kelsen, who always tried to relieve state and law from transcendental elements. The article concludes that, far from being (...) marginal in the doctrinal dispute between Schmitt and Kelsen, references to political theology express and summarize their major controversy about the relation between state and law, as well as about the sources of the state's unity. The heart of the disputatio between the two jurists concerned the ability of the political power to emancipate itself from the juridical order. The ‘legal miracle’—in this context meaning the occasional autonomization of the state from law—was for Schmitt the manifestation of sovereign power. However, for Kelsen it represented the negation of the state's essence, whose actions must be determined only by the legal order. (shrink)

Cet article clarifie le statut de l’entreprise par rapport à la structure de base rawlsienne. Ce statut est ambigu, du fait d’incertitudes liées à la conception rawlsienne de l’entreprise ainsi qu’à sa définition de la structure de base. L’article identifie deux représentations principales de l’entreprise chez Rawls : l’une inclusiviste, qui définit l’entreprise comme une entité ontologiquement distincte de la structure de base ; l’autre constitutiviste, qui l’appréhende comme une institution susceptible d’appartenir à la structure de base. L’article recense ensuite (...) différentes interprétations de la structure de base avant d’en proposer une plus large, y intégrant notamment certaines structures informelles. Articulée à la conception institutionnaliste de l’entreprise, cette définition large de la structure de base débouche sur une représentation constitutiviste étendue de l’entreprise, permettant ainsi au libéralisme égalitaire de considérer cette dernière d’un œil plus critique. (shrink)

This paper argues that satire constitutes a particularly effective strategy for feminist philosophy through an analysis of Simone de Beauvoir’s account of motherhood. Feminists have grappled at length with how to interpret Beauvoir’s focus on the unpleasantness of pregnancy and challenges of motherhood. In this paper, I suggest a new interpretive strategy. My view is that Beauvoir’s disparaging depiction of motherhood cannot be read by the letter; rather, it is an exercise in satire. By overemphasizing its strangeness and difficulty, Beauvoir (...) dethrones motherhood as the pinnacle of feminine existence, transforming it from women’s only possible destiny into a contingent feature of existence. My underlying contention here is that such feminist satirizing speaks to the aims of feminist philosophy more generally: the satirical subversion of our buried assumptions opens the possibility of imagining the world anew. (shrink)

An emotion-based lengthening effect on the perception of durations of emotional pictures has been assumed to result from an arousal-based mechanism, involving the activation of an internal clock system. The aim of this study was to systematically examine the arousal effect on time perception when different discrete emotions were considered. The participants were asked to verbally estimate the duration of emotional pictures from the International Affective Picture System (IAPS). The pictures varied either in arousal level, i.e., high/low-arousal, for the same (...) discrete emotion (disgust or sadness) or in the depicted emotion, e.g., disgust/fear for pictures matched for arousal (high-arousal). The results systematically revealed a lengthening effect on the perception of the duration of the emotional compared to the neutral pictures and indicated that the magnitude of this effect increased with arousal level. Nevertheless, variations in time perception were observed for one and the same arousal level, with the duration of disgust-inducing pictures (e.g., body mutilation) being judged longer than that of fear-inducing pictures (e.g., snake). These results suggest that arousal is a fundamental mechanism mediating the effect of emotion on time perception. However, the effect cannot be reduced to arousal, since the impact of the content of pictures also plays a critical role. (shrink)

ABSTRACTDrawing upon the theoretical debate on the concept of common good involving, in particular, Sison and Fontrodona, I aim to show how the common good principle can serve as the basis for a new diversity perspective. Each of the three dominant diversity approaches—equality, diversity management, and inclusion—runs the ethical risk of focusing on community or individual levels, or on particular disciplines—economic, social, or moral. This article demonstrates that the common good principle could mitigate the ethical risks inherent to each of (...) these diversity approaches. There are three positive aspects to a comprehensive common good perspective: 1) it includes considering different community levels, which it connects by subsidiarity, 2) it embraces the moral, social, and economic fields, which it connects by teleological hierarchy, and 3) it avoids the risk of exclusion by generating a sense of solidarity. (shrink)

Interest in the contribution made by women to the history of philosophy is burgeoning. At the forefront of this revival is Mary Wollstonecraft. While she has long been studied by feminists, and later discovered by political scientists, philosophers themselves have only recently begun to recognise the value of her work for their discipline. This volume brings together new essays from leading scholars, which explore Wollstonecraft's range as a moral and political philosopher of note, both taking a historical perspective and applying (...) her thinking to current academic debates. (shrink)

In this article, I present the arguments of three republican women philosophers of eighteenth-century France, focusing especially on two themes: equality (of class, gender, and race) and the family. I argue that these philosophers, Olympe de Gouges, Marie-Jeanne Phlipon Roland, and Sophie de Grouchy, who are interesting and original in their own right, belong to the neo-republican tradition and that re-discovering their texts is an opportunity to reflect on women’s perspectives on the ideas that shaped our current political thought.

Women philosophers of the past, because they tended not to engage with each other much, are often perceived as isolated from ongoing philosophical dialogues. This has led—directly and indirectly—to their exclusion from courses in the history of philosophy. This article explores three ways in which we could solve this problem. The first is to create a course in early modern philosophy that focuses solely or mostly on female philosophers, using conceptual and thematic ties such as a concern for education and (...) a focus on ethics and politics. The second is to introduce women authors as dialoguing with the usual canonical suspects: Cavendish with Hobbes, Elisabeth of Bohemia with Descartes, Masham and Astell with Locke, Conway with Leibniz, and so on. The article argues that both methods have significant shortcomings, and it suggests a third, consisting in widening the traditional approach to structuring courses in early modern philosophy. (shrink)

Political writings of eighteenth-century France have been so far mostly overlooked as a source of republican thought. Philosophers such as Condorcet actively promoted the ideal of republicanism in ways that can shed light on current debates. In this paper, I look at one particular source: Le Republicain, published in the summer 1791, focusing on previously unattributed articles by Condorcet’s wife and collaborator, Sophie de Grouchy. Grouchy, a philosopher in her own right, is beginning to be known for her Letters on (...) Sympathy, a response to Adam Smith’s Theory of Moral Sentiment, which she published at the same time as her translation of that text into French. I argue, further, that in the texts, which I attribute to Grouchy, we can find the early development of a commercial republican theory, a belief, which is reflected in her discussion of the ‘cost’ of tyranny. (shrink)

Social relations are predominantly influenced by an exchange paradigm whereby the logic of reciprocity shapes behaviour. If the notion of exchange instrumentalism is common across different business disciplines, this does not deny attempts – such as through gift exchange theory – to present different conceptions of traditional exchange-based relations. Gift exchange theory appears promising as it seeks to establish more meaning and significance to the nature and context of exchange relations between human actors or parties. The underlying processes may be (...) different for gift exchange and more traditional economic-based exchanges, but the general outcome remains the same – the obligation of reciprocity between actors. In this article, we develop an alternative conception of social and business experience that transcends the dominant logic of exchange: the existential gift. Firmly embedded in the idea of giving for its own sake, the existential gift suggests that for some individuals the expectations of reciprocity are neither sought nor established. Generosity that is expressed in both tangible and intangible ways need not depend on the response of intended receivers or recipients to precipitate future acts of giving. Based on the logic of unconditionality, the existential gift provides human actors with greater freedom in their choices and relationships. It may well be that this freedom, in turn, creates a new ‘ethic of generosity’ whereby significant progress can be made towards developing more human models and practices in business. (shrink)

Solidarity is a principle oriented toward the common good that ensures that each person can have the necessary goods and services for a dignified life. As such, it is very often approached in a theoretical manner. In this empirical study, we explored the development of a culture of solidarity within an organizational context. In particular, we qualitatively investigated how a culture of solidarity can concretely spread within and beyond organizations by conducting 68 semi-structured interviews with members of three common good-oriented (...) organizations located in the Philippines, Korea, and Paraguay. We found that a culture of solidarity develops through a three-step process that includes constructing the solidarity mission, sharing solidarity, and disseminating solidarity, which together form a virtuous circle. We further found that solidarity is not supported by constrained, instrumentalized, or sacrificial actions, but can instead be a free, authentic, and fulfilling way for members of an organization to flourish while serving the mission of their company. (shrink)

Contrairement à ce que pourraient laisser croire certains usages du stoïcisme à des fins exclusivement thérapeutiques ou encore l’abondance des travaux récents sur l’éthique et la politique stoïcienne, la piété (eusebeia / pietas) est aussi indéniablement un élément central de la pensée stoïcienne. Comprise comme l’adéquation de la volonté humaine avec la volonté divine, elle semble sinon en conflit du moins sans grand rapport avec la religion traditionnelle et ses rites. Une « piété de la ra...

La doctrine de l'État de Cari Schmitt, souvent délaissée au profit d'autres facettes de son œuvre, constitue pourtant le lieu où s'incarnent ses théories du politique et de la Constitution. Le juriste allemand y consigne les bouleversements institutionnels traversés par l'Allemagne au XXe siècle. En 1914, il pense encore l'État dans sa conformité à la légalité, alors qu'à la chute de l'Empire, il ne considère les organes étatiques que dans leur usage de la décision et leur aptitude à affronter les (...) situations d'exception. Dans une perspective inédite, à partir d'une étude systématique de ses écrits relatifs à l'État, cet ouvrage relie la théologie politique de Schmitt, son anti-individualisme, comme sa définition singulière du politique, à ses propositions de refonte des institutions. La reconstitution de sa doctrine de l'État éclaire d'un jour nouveau l'affrontement entre ses partisans et ses adversaires et explique, malgré les compromissions avérées de Cari Schmitt avec le nazisme, la persistance de sa pensée dans la vie intellectuelle après Nuremberg. (shrink)

Proponents of the capabilities approach claim that it should be used to give guidance for the implementation of good constitutional laws. This suggests that it also gives us grounds to support attempts to create or protect constitutions based on something like the capabilities approach. The Turkish Republic claims that in order to protect secularism and the equal status of women, it needs to keep certain Islamic practices away from the public domain. The wearing of the headscarf has been singled out (...) as such a practice, and the Turkish Republic has therefore legislated against headscarf wearing in schools, universities, and government buildings. In consequence many women are forced to choose between religion over education and politics in a way that curtails central human capabilities. Nussbaum claims that the best way to help states resolve the dilemma presented by the conflict between religious choice and other central capabilities is to refer to principles embodied in to the US Religious Freedom Restoration Act 1993, which states that a law can burden a person's exercise of religion only when the burden is a furtherance of a compelling state interest. In this paper I consider how this advice partly vindicates the Turkish case and how the solution it yields is in many ways more satisfactory than that of more traditional approaches in political philosophy. (shrink)

We encounter autonomy in virtually every area of philosophy: in its relation with rationality, personality, self-identity, authenticity, freedom, moral values and motivations, and forms of government, legal, and social institutions. At the same time, the notion of autonomy has been the subject of significant criticism. Some argue that autonomy outweighs or even endangers interpersonal or collective values, while others believe it alienates subjects who don’t possess a strong form of autonomy. These marginalized subjects and communities include persons with physical or (...) psychological disabilities, those in dire economic conditions, LGBTI persons, ethnic and religious minorities, and women in traditional communities or households. This volume illuminates possible patterns in these criticisms of autonomy by bringing to light and critically assessing the contribution of women throughout the history of philosophy on this important subject. The essays in this collection cover a wide range of historical periods and influential female philosophers and thinkers, from medieval philosophy through to contemporary debates. Important authors whose work is considered, among many others, include Hildegard of Bingen, Margaret Cavendish, Anne Conway, Mary Wollstonecraft, Susan Moller Okin, Hélène Cixous, Iris Marion Young, and Judith Jarvis Thomson. Women Philosophers on Autonomy will enlighten and inform contemporary debates on autonomy by bringing into the conversation previously neglected female perspectives from throughout history. (shrink)

L’enjeu de cet article est d’établir la valeur de la musique et de répondre à la question suivante : pourquoi y a-t-il de la musique? Il s’agira de répondre à l’objection du vide sémantique de la musique, réduisant cette dernière à un divertissement ou à un beau jeu des sensations. La musique est un langage symbolique au fonctionnement esthétique : elle est un art du temps.

Les assemblages de céramiques hellénistiques à Délos et à Thasos sont caractéristiques : la répartition des importations de céramique fine est déterminée, soit par la proximité des centres de production, en l'occurrence l'Asie Mineure, soit par l'établissement de liaisons commerciales à longue distance, par exemple avec la péninsule italique. Au IIe siècle avant J.-C., l'apport et l'influence micrasiatiques prévalent pour les deux îles : pour Délos, la région ionienne est le fournisseur prépondérant, et à Thasos, les produits pergaméniens sont prédominants. (...) Quand aux centres exportateurs plus éloignés, comme Antioche (sigillées orientales A), Thasos était en mesure de suppléer la défaillance des importations par des imitations locales. Enfin, lorsqu'il s'agit de commerce à longue distance et très organisé, l'éloignement n'a que peu d'incidence sur l'approvisionnement comme le montrent les importations italiques, aussi bien à Délos qu'à Thasos. (shrink)

Voici un ouvrage qui contribue à combler un vide dans l’histoire de l’éducation et l’histoire des femmes. Joël Lebeaume retrace ici l’évolution complexe d’un enseignement souvent considéré à tort, aujourd’hui encore, comme une entreprise de moralisation des femmes. Les cours de ménage, de blanchissage, de cuisine, de puériculture etc. qui accompagnent le siècle forment certes les élèves aux activités domestiques, de couture, de nettoyage, de soins et aux préparations culinaires qu’elles exerc...

Three experiments were conducted in order to validate 56 musical excerpts that conveyed four intended emotions (happiness, sadness, threat and peacefulness). In Experiment 1, the musical clips were rated in terms of how clearly the intended emotion was portrayed, and for valence and arousal. In Experiment 2, a gating paradigm was used to evaluate the course for emotion recognition. In Experiment 3, a dissimilarity judgement task and multidimensional scaling analysis were used to probe emotional content with no emotional labels. The (...) results showed that emotions are easily recognised and discriminated on the basis of valence and arousal and with relative immediacy. Happy and sad excerpts were identified after the presentation of fewer than three musical events. With no labelling, emotion discrimination remained highly accurate and could be mapped on energetic and tense dimensions. The present study provides suitable musical material for research on emotions.Keywords. (shrink)

Deliberation has faced criticism with regard to its application to business, on the basis that it can be misused to disseminate an ideology, divert attention from genuine debates, or strengthen the power of certain people. We suggest that Aristotle’s notion of deliberation can mitigate these ethical risks and help companies strengthen their deliberative practices. A comprehensive perspective based on Aristotelian deliberation reveals the relevance of (a) individual and collective deliberation, promoting a virtuous and meaningful reflection, free from ideological conditioning; (b) (...) deliberation on ends and means that facilitates a transcendental and rooted reflection, thereby avoiding artificial debates; and (c) deliberation that is decisive and cooperative and thus prevents instrumentalization of deliberation by the strongest. We contribute to the discussion of the relationship between business and society by identifying the different steps in the deliberative process and promoting a dynamic perspective on deliberation. (shrink)

Committees multiply in firms, whether stakeholder boards or committees, multi-stakeholder initiatives, ethics committees, or oversight boards. These arrangements aim to organise and legitimise the social and political activities of corporations. This article raises the question of the appropriate form of such governance structures. The examples above illustrate three possible ways of legitimising corporate quasi-public social and political activities: deliberation within the company, deliberation outside, and an approach we label _corporate constitutionalism_. While the first two models have been tested in practice (...) and assessed in theory, the third one is comparatively more recent, both in practice and in theory. This article focuses on the latter model and asks whether corporate constitutionalism offers a suitable addition, or alternative, to deliberation (with or within firms) for legitimising corporate quasi-public social and political activities. It examines the respective merits of the three models and argues that a corporate constitutional court may mitigate some of the limits of deliberative practices alone. It argues the court is needed in weak regulatory environments, whether they are failing or inherently limited. (shrink)

Is there such a thing as evil character? Philosophers and social psychologists have cast doubt on the idea that evil behaviour is due to a defect in character formation, which some people have, and some have not. I will argue that their claims are misguided by putting forward the following thesis: evil character traits exist, but they are typically less stable, albeit more prevalent, than good character traits. This is because they typically do not receive the backing of formation, which, (...) in the Aristotelian sense, is responsible for the development of firm character traits such as virtues. (shrink)

One noticeable omission in the otherwise ever flourishing literature on Plato's Crito is the recognition that Plato is presenting a problem from a virtue ethical angle. This is no doubt due to the fact that Aristotle, rather than Plato is regarded as the originator of Virtue Ethics as a branch of philosophy.1 Plato's own contribution to the discipline is more often than not bypassed.2 This has unfortunate consequences not only for Platonic scholarship, but also for the study of Virtue Ethics. (...) What the latter loses by not considering the Crito as a central text is an opportunity to expand into the domain of political philosophy.3.. (shrink)

Dans un livre publié en 2012 aux Presses Universitaires de France, Il y a des Dieux, Frédérique Ildefonse (l’A.) raconte la prise de conscience ou plutôt le « pari », ce sont ses termes, qui la conduit à Salvador, sur le terreiro abritant des orixás, ces saints de la religion afro-brésilienne du candomblé pratiquée par les esclaves en résistance à la domination des Blancs : « Je ne pouvais plus seulement nourrir d’elle-même ma recherche sur les Grecs. J’avais découvert qu’il (...) existe un lien en... (shrink)

Les douze contributions qui composent l’ouvrage portent sur ce que L. Brisson et O. Renaut ont choisi de dénommer une « érotique » platonicienne, autrement dit « cet ensemble systématique de discours et de pratiques où eros intervient » (p. 8), une érotique qui prend forme à travers une série d’ « indices » disséminés dans les dialogues plutôt qu’elle ne se présente comme une « théorie » en bonne et due forme (p. 9). La spécificité de l’ouvrage tient à (...) la politisation de cette érotique. L’ «... (shrink)