De Canguilhem a Foucault, em torno da Psicologia

De Canguilhem a Foucault, em torno da Psicologia - Marcio Miotto - Cadernos de Ética E Filosofia Política 2 (35):112-142 (2019) DOI: https://doi.org/10.11606/issn.1517-0128.v2i35p112-142

O presente trabalho pretende comparar o debate ocorrido entre Georges Canguilhem e Robert Pagès em Qu’est-ce que la Psychologie?, de 1956, com os escritos de Michel Foucault publicados nos anos 1950. Para isso, após alguns apontamentos históricos, faz-se uma breve análise dos textos de Foucault publicados em 1954, Maladie Mentale et Personnalité e a Introduction à Le Rêve et l’Existence. Os textos de Foucault são então confrontados com o debate entre Canguilhem e Robert Pagès, que por sua vez são analisados e comparados com outros dois textos de Foucault publicados em 1957, La Psychologie de 1850 à 1950 e La Recherche Scientifique et la Psychologie. Tenta-se mostrar que o início da trajetória de Foucault não apenas dialoga com diversos temas sobre a Psicologia e as Ciências Humanas colocados por Canguilhem e Pagès, mas também ensaia respostas cujo teor será mais visível em Folie et Déraison e na Introduction à l’Anthropologie de Kant.

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Deux articles sur Michel Foucault sur la question de l'origine et la pensée critique

Les deux articles sont écrits par Vittorio Perego:


Il problema dell’origine in Foucault:

In the 1960s Foucault designed a work entitled The Thought of Origin. This article aims to show how the book was written in various publications. In fact, the theme of origin is present in Foucault since the first research and continues throughout the 1960s, always faced by relating Husserl and Nietzsche. This path, characterized by ruptures and second thoughts, presents a progressive distancing from the phenomenological matrix present in the Introduction to Traum und Existenz and in the History of Madness, in which Foucault is under the influence of Merleau-Ponty. Coming to share Derrida’s thesis of the impossibility of right to access the origin, but going beyond the textualism of deconstruction, Foucault shows how every discourse on the origin, not only is an anthropological dispositif, but also a typical configuration of the politics of truth, whose power games must be unmasked.

Struttura e genesi del pensiero critico in Michel Foucault:

One of the most recurring themes of the last phase of Michel Foucault’s Denkweg is the resumption of Kantian criticism. The aim of this essay is to reconstruct the genesis of this link between archeology analysis and critical thinking. Although Husserl’s phenomenology was thought of as the overcoming of the Kantism, Foucault endorsed some of the interpretations present in the French philosophical debate to recover the critical instance. In the Introduction to Anthropology from the pragmatic point of view of 1961 Foucault highlights the birth of homo criticus. The Kantian criticism is not accomplished in the identification of a Wesen of the human, but is configured as an attitude of resistance in the face of all knowledge that reduces man to a datum of fact. It is from this perspective that Foucault’s genealogical thinking revaluates the Aufklärung, understood as the ontology of actuality and the diagnosis of the present.

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O significado de Natureza Humana em Kant

PEREZ, D. O. “O significado de natureza humana em Kant”. Kant e-Prints, série 02, vol. 05, n° 01, pp.75-87, 2010.

This paper shows the meaning of concept of human nature according to the nominal definitions and the characteristic elements of Kant´s work. The research gives some elements to decide the place and the status of the anthropology in Kantian sense.

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THE DEVELOPMENT OF LIFE SCIENCES IN GERMAN IDEALISM. Organism, System and Process from Goethe to Hegel

Fabrizio Bigotti. THE DEVELOPMENT OF LIFE SCIENCES IN GERMAN IDEALISM. Organism, System and Process from Goethe to Hegel.pdf
2019

In the attempt to overcome Kant’s dualism between the phenomenal and noumenal world, German Idealists drew inspiration from the life sciences and especially from the concept of organism. They conceived philosophy itself as an organism, namely as a system of knowledge in which each part plays simultaneously the role of instrument and end in view of the preservation of the whole. This conception ultimately prompted a fruitful conversation between philosophy and biology which is still vital today and shaped new ways and methodologies to look at the dynamic interaction between human/non-human animals and their environment.
The module proposes a thematic study of some of the major figures of German Idealism, from the standpoint of their borrowing from and contributing to the nineteenth-century life sciences. In particular, the module features a reading of excerpts from Kant’s 'Critique of Judgment' („Kritik der Urteilskraft“) and Goethe's 'The Metamorphosis of Plants' („Versuch die Metamorphose der Pflanzen zu erklären“), in addition to chapters of Schelling’s and Hegel's 'Philosophies of Nature'. Each class will be integrated with powerpoint presentations, illustrating the development of nineteenth-century botany, medicine, and biology, an outline of the basic terminology of German idealism as well as a schematic presentation of the secondary literature available on each topic.

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Kant: Observação sobre os sentimentos de Belo e Sublime e Ensaio sobre as Doenças Mentais (1764)

O leitor encontra aqui a tradução de dois textos de I. Kant, ambos publicados em 1764: as Observações sobre o sentimento do belo e do sublime e o Ensaio sobre as doenças mentais. As duas traduções, precedidas de uma “Introdução”, foram publicadas pela Editora Papirus em 1993 e 2000. O presente volume compõe-se da retomada do material publicado pela Papirus (nas duas edições hoje esgotadas), mais um “Estudo” ainda inédito: “Crítica da Aparência nas Observações sobre o sentimento do belo e do sublime”. Esse estudo foi apresentado juntamente com a tradução dos dois textos de Kant como dissertação de mestrado na Universidade de São Paulo (1993), sob orientação de José A. Giannotti. Tendo permanecido inédito, é agora publicado em sua versão original.

Kant, Immanuel (1724-1804) Observações sobre o sentimento do belo e do sublime; Ensaio sobre as doenças mentais / Immanuel Kant;
tradução e estudo de Vinicius de Figueiredo. — São Paulo: Editora Clandestina, 2018. p. 225.

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Kant on Empirical Psychology and Experimentation (Michael Bennett McNulty)

Michael Bennett McNulty (2018). Kant on Empirical Psychology and Experimentation. In Violetta L. Waibel, Margit Ruffing, David Wagner (Eds.), Natur und Freiheit: Akten des XII. Internationalen Kant-Kongresses (pp. 2707–2714). Berlin, Boston: De Gruyter. https://doi.org/10.1515/9783110467888-270

Book DOI: https://doi.org/10.1515/9783110467888
More books on Kant

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Kant on Chemistry and the Application of Mathematics in Natural Scienc (Michael Bennett McNulty)

In his Metaphysische Anfangsgründe der Naturwissenschaft, Kant claims that chemistry is a science, but not a proper science (like physics), because it does not adequately allow for the application of mathematics to its objects. This paper argues that the application of mathematics to a proper science is best thought of as depending upon a coordination between mathematically constructible concepts and those of the science. In physics, the proper science that exhausts the a priori knowledge of objects of the outer sense, only motions and concepts reducible to motions can be legitimately coordinated with mathematical constructions. Since chemistry can neither achieve its own a priori principles of coordination nor be reduced to the coordinated doctrine of motion, it is a merely improper science.

(source: Kantian Review) (more books on Kant)

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Humboldt, Kant, romantismo

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John Zammito: A Philosophical Reconstruction of the Sublime

Its a review made by Zammito about the Robert Doran's book, The Theory of the Sublime from Longinus to Kant.

Robert Doran claims that the sublime is all about transcendence transferred from the religious to the aesthetic domain of experience. Taken in this philosophical rather than stylistic sense, it proved crucial for the development of modern subjectivity. Doran traces the issue from Longinus through the decisive reception of Nicolas Boileau, who first distinguished le sublime from le style sublime, on to an extended engagement with Immanuel Kant. In all this he seeks its place in the rise of the modern bourgeois subject. The social-historical connections tend to be a bit overstated, first, with regard to Boileau and the idea of the honnête homme, and especially with the claim that “Burke treats aesthetic concepts as proxies for sociopolitical categories.” It is not fruitful for an understanding of Kant, either. This weakens his powerful argument for the philosophical significance of the sublime in modern thought.

Zammito's review on "Brillonline".

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Michel Foucault: Una lectura de Kant

la introduccion a la antropologia pragmatica de kant.

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Diogo Sardinha: L'animalité et la sauvagerie : Kant après Lévi-Strauss (seminaire)

Au moins depuis Lévi-Strauss, le mot sauvage n’est plus synonyme d’inculte ni de barbare : ceux qui ont souvent été appelés sauvages possèdent une culture et un langage en rien inférieurs à ceux des « civilisés ». Vidé de son contenu injurieux, le mot se transforme en un ressort pour la pensée, qui devient elle-même sauvage, quoique dans un autre sens : elle se soustrait désormais à la raison constituée, celle qui prétend ériger ce qui serait « notre » culture et « notre » langage en critères de civilisation. Il arrivait autrefois à la philosophie de faire aussi des partages selon un supposé critère de sauvagerie. Ainsi Kant distingue-t-il, à l’intérieur d’un peuple, d’un côté la nation, constituée par ceux qui se reconnaissent dans un passé et un présent communs, de l’autre côté la populace, qui s’excepte des règles en cours et dont la « réunion contraire aux lois est l’émeute ». Dans le même élan, Kant désigne la populace comme « l’élément sauvage » du peuple, rendant la sauvagerie intérieure au peuple, et non plus extérieure, comme dans l’étrangeté de la rencontre avec des cultures habitant des horizons lointains. La reprise aujourd’hui du motif d’une pensée sauvage répond au besoin renouvelé de contrecarrer ce mouvement d’intériorisation. Si après l’anthropologie structurale les « sauvages » d’ailleurs ne le sont plus, il reste que d’autres « sauvages » font apparition parmi nous (mais on voit bien que ce « nous » se constitue aussi par et dans le geste de considérer certains « autres » comme des « sauvages», notamment des « autres » intérieurs à « nous »). C’est ce qui arrive lorsque des mots plus au moins infamants (la racaille, les bandes, les casseurs) servent à désigner ceux qui ne se plient pas aux lois en vigueur ou aux convenances établies. Hier comme aujourd’hui, ce vocabulaire partage la société en « bons citoyens » et en « hors-la-loi ». Pourtant, que se passerait-il si on affirmait qu’il n’y a pas de « sauvages » parmi « nous » et que le peuple n’est pas scindé comme le prétendait Kant et comme d’autres continuent de nous le faire croire ?

lien

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Gilles Blanc-Brude: Psychologie et Anthropologie dans la Philosophie de Kant

La philosophie de Kant n’est pas le refus de toute psychologie. Malgré l’incertitude de la position systématique d’une connaissance empirique de l’esprit et l’impossibilité de lui appliquer les mathématiques pour la rendre rigoureusement scientifique, malgré la vacuité d’une déduction a priori des propriétés transcendantes de l’âme et l’inanité d’une fondation psychologique de la logique, de l’esthétique et de la morale, bref, malgré l’antipsychologisme et l’antinaturalisme, les thèmes et les questions psychologiques conservent pour Kant une légitimité et un intérêt. Les Leçons d’anthropologie et l’Anthropologie du point de vue pragmatique en

témoignent. L’étude des particularités de l’esprit humain et de ses facultés n’a jamais cessé de retenir l’attention d’un penseur qui aura été, dans la lignée des moralistes français, un grand observateur de la nature humaine. Ces textes sont pourtant souvent déconsidérés et tenus pour marginaux relativement aux grandes œuvres critiques. Nous pensons néanmoins que la psychologie développée par Kant dans le cadre de ses leçons d’anthropologie est inséparable du déploiement concomitant de la philosophie critique et qu’il faut par conséquent articuler ensemble ces deux dimensions de sa pensée.

http://www.paris-sorbonne.fr/fr/IMG/pdf/Position_de_these-7.pdf

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MICHAEL J. SAUTER: The Liminality of Man: Astronomy and the Birth of Anthropology in the Eighteenth Century

This essay argues that modern cultural anthropology is a product of early-modern astronomical science.

Analyzing a variety of texts from the sixteenth, seventeenth and eighteenth-centuries, this text shows how the conceptual tools that early-modern astronomers developed, beginning in the fifteenth century, were transferred to anthropological thought, during the course of the seventeenth and eighteenth centuries.

The end result was an anthropological tradition that this essay calls celestial anthropology. This tradition formed around 1700 and ran, uninterrupted, until 1850, when the astronomical backdrop to anthropological thought receded from discussions about the human being and left behind contemporary anthropological approaches, including above all cultural anthropology.

This essay further argues that celestial anthropology lives on in contemporary theology and science writing and concludes that anthropological discussion should pay more attention to the methods and approaches of these heirs to celestial contemplation.

The Liminality of Man: Astronomy and the Birth of Anthropology in ...

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Universitas, Universalitas

Etymology of the Latin word universitas

the Medieval Latin word universitas (universe, sum of all things; whole; university)

derived from the Latin word universus (whole world; all men, everybody; whole, entire; all together)

derived from the Latin word versus (line, verse; furrow)

derived from the Latin word vertere (to turn; turn, turn around; change)

derived from the Proto-Indo-European root *wer-

using the Late Latin prefix uni-

derived from the Latin word unus (one; alone, a single, sole)

derived from the Proto-Indo-European root *oi-no-
[source]

***

I RESPOND: It must be said, that the university of trees [universitas lignorum]³ are comprehended under three differences, according to which they could be ordained to the threefold utility of man: either on the part of the body, or on the part of the soul, or on the part of the conjoined.

3 Many codices, together with the editions, have incongruously the universality of trees [universalitas lignorum] for the university of trees [universitas lignorum], [source]


***
Allgemeinheit (universalitas) [source]

universality (allgemenheit, universalitas) [source]

http://www.dict.cc/?s=Allgemeinheit

***

totality (Allheit, universitas)

http://www.dict.cc/?s=Allheit

***

In particular, Knutzen argues that ‘all’ is 1) a distributive ‘all’ in a truly universal judgment like ‘All men are mortal’, 2) a collective ‘all’ in a judgment like ‘All the Apostles, as to number, were twelve’, which then is not universal but a singular judgment. Many texts show that Kant shares this view, e.g. Reflexion 4694: “Omnitudo distributiva est universalitas, Collectiva: totalitas, totalitas absoluta: Universitas”. [source]

***

Whereas the determinability of every concept is subordinate to the universality (universalitas) of the principle of excluded middle, the determination of a thing is subordinate to the totality (universitas) or sum of all possible predicates. [source]

***

A religião natural enquanto Moral (relativamente à liberdade do
sujeito), conexa com o conceito daquilo que pode obter efeito para
o seu último fim (o conceito de Deus como autor moral do mundo),
e referida a uma duração do homem adequada a este fim pleno (a
imortalidade), é um conceito racional prático puro, que, apesar da
sua infinita fecundidade, pressupõe apenas uma tão escassa facul-
dade teórica da razão que dela todo o homem se pode convencer
praticamente de modo suficiente e, pelo menos, exigir como dever
o efeito dela a quem quer que seja. Ela tem em si o grande requisito
da verdadeira Igreja, a saber, a qualificação para a universalidade,
enquanto por tal se entende a validade para todos (universitas vel
omnitudo distributiva), i.e., a unanimidade universal. [source]

***

"L'Allgemenheit [universalité] conceptuelle (universalitas id est omnitudo conceptus) n'est pas l'Allheit [totalité] intuitive (universitas id est omnitudo complexus)" [Opus postumum, XXII, 78, 81, source]

***

universe : mundus, mundi universitas, rerum universitas, rerum (omnium) natura, universus mundus, universum, universa orum; summarum summa
universality : universalitas, omnitudo tudinis [source]

...

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Alexandre Franco Sá: Finitude e liberdade na confrontação de Heidegger com Kant

O estudo que aqui pretendemos apresentar parte da consideração
conjugada de dois aspectos essenciais que caracterizam o desenvolvimento do pensamento de Heidegger no seguimento da publicação
da primeira parte de Sein und Zeit, em 1927.

O primeiro aspecto a que nos referimos consiste no facto de Heidegger, depois de publicadas as duas primeiras secções da primeira
parte dessa obra, não ter prosseguido o plano inicial, deixando assim
incompleta aquilo a que se poderia chamar a sua primeira tentativa de
elaboração de uma “ontologia fundamental”. Com efeito, nas páginas publicadas em 1927 sob o título Sein und Zeit, Heidegger esboça aquilo a que ele mesmo chama uma “analítica preparatória do Dasein”, ou seja, uma analítica preparatória do ente que “nós mesmos
somos”, abordando-o a partir da “abertura ao ser”, da compreensão
do ser (Seinsverständnis), que determina a constituição ontológica
desse mesmo ente. Uma tal analítica era preparatória na medida em
que deveria preparar uma ontologia fundamental: uma consideração
do ser em geral na sua articulação meta-ontológica com os vários
modos de ser possíveis, os quais deveriam ser fenomenologicamente
diferenciados e caracterizados. é justamente esta ontologia fundamental meta-ontologicamente articulada, a qual deveria ser estabelecida na sequência do projecto delineado em Ser e tempo, que é
deixada por Heidegger num estado de incompletude.

O segundo aspecto que pela nossa análise é visado consiste no
facto de Heidegger ter trocado a prossecução do plano inicial de Sein
und Zeit, em relação à qual as lições de Marburgo do semestre de
Verão de 1927, desenroladas sob o título Grundprobleme der Phänomenologie, representam um derradeiro esforço1, por uma confrontação (Auseinandersetzung) com o – ou, o que na terminologia de Sein und Zeit é o mesmo, por uma “destruição” (Destruktion) do – projecto crítico de Kant. é uma tal confrontação que se inicia com as
lições intituladas Phänomenologische Interpretation von Kants Kritik der reinen Vernunft, as quais decorrem no semestre de Inverno de
1927-1928, e que atinge o seu ponto culminante com a publicação
de Kant und das Problem der Metaphysik, em 1929, no contexto do
debate de Davos com Ernst Cassirer. E é nesta mesma confrontação
com o projecto crítico de Kant que Heidegger interpreta este mesmo
projecto a partir da sua contraposição ao neokantismo da Escola de
Marburgo.

Conferência inédita, proferida em 2007, no Brasil - em arquivo PDF

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Johan Friedrich Blumenbach and the Emergence of Scientific Anthropology

Frequently cited in the literature as the ‘Father of Scientific Anthropology’, the comparative anatomist Johann Friedrich Blumenbach played a formative role in establishing anthropology as a scientific discipline in the late 18th and early 19th centuries. Formally a professor of medicine at the University of Göttingen in the German Duchy of Hannover, his career as an academic spanned a remarkably long and productive six decades between 1776 to his retirement in 1835.

It was a time that witnessed anthropology’s rise from the Enlightenment’s more humanistic and philosophical orientation in the study of man to a more directed scientific approach in establishing it as a separate branch of study. In the German-speaking lands in particular, a concerted effort among a relatively large and varied group of thinkers emerged to ground the study of man on firmer scientific principles, with numerous books related to anthropology appearing at this time. This purposive and deliberate shift away from speculative philosophy in the emerging science of man was a gradual one that began around the time of the publication of Ernst Platner’s Anthropologie für Aerzte und Weltweise (Anthropology for Physicians and Sages) in 1772, and would continue on through to the founding of the first anthropological societies in the 1830s and 1840s.

Very complete and interesting site about Blumenbach and History of Anthropology

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The Electronic Edition of Immanuel Kant’s Complete Works

[Source] The Academy-Edition of Immanuel Kant's Complete Works consists of four sections: (a) works (volumes 1-9), (b) correspondence (volumes 10-13), (c) handwritten remains (volumes 14-23) and (d) lectures. The academy-edition is the general reference edition for philological and philosophical investigation concerning Immanuel Kant. The first volume of the edition appeared in 1900. Since section (d) is not finished yet, the edition is still work in progress.

link: ikp.uni-bonn.de/kant/

The volumes 1-23 (sections a-c) have been digitalized at the University of Bonn. The digitalization began in the early 1960s with the work on a general Kant-index. Diverse digitalization techniques were used – from keypunching to OCR –, and the work has been multiply interrupted for years. Recently, the data have been harmonized, complemented, largely corrected and – semi-automatically – XML-coded. We do now have an extensive, reliable, well-documented and XML-valid reference corpus of Immanuel Kant's writings. The corpus comprises more than about 3.5 Mio words.

Based on the corpus we designed an electronic edition of Immanuel Kant's works, which is available at http://www.ikp.uni-bonn.de/kant/.

Arrangement and presentation of the data: (a) We provide for an HTML-presentation which is similar to the print edition. Each HTML-page conforms to a print-page of the academy-edition; line breaks and typographic features are adopted. (b) We generated HTML-pages for the letters of the second section. The letters are accessible via a table of all letters. It is now possible to link the digital transcripts of the letters with facsimiles and to add letters which were not printed in the academy-edition. (c) Kant's handwritten remains comprise notes that were left in diverse books and on loose papers. For the printed academy-edition, these notes were thematically ordered. Apart from the thematic order we provide for an order according to the provenances of the notes. (d) The handwritten remains also comprise entire manuscripts with notes on the margins and between the lines. The editors of the remains had to segment the manuscripts into text passages and bring these passages into a linear order. However, they annotated the original composition of the manuscripts. We performed some experiments in reconstructing original compositions from these annotations.

Search engine and indices: We installed webglimpse (http://webglimpse.net) as a search engine in order to render keyword search possible. Moreover, the data can be accessed via indices: (a) We generated a HTML-version of the name index for Kant's writings which originally appeared in 1969 (Holger et al., Personenindex zu Kants gesammelten Schriften, Berlin 1969). (b) We performed a successful experiment on the automatic generation of a lemmatized word index of Kant's Streit der Fakultäten.

Hyper linking: (a) A lot of Kant's notes from the handwritten remains directly refer to texts of other authors, e.g. to Baumgarten's book Metaphyscia. We digitalized these texts and partly linked Kant's notes to the respective text passages. (b) In some of his letters and notes Kant comments on his own works. For instance, volume 15 of the academy-edition comprises notes on anthropology that directly refer to Kant's work on Anthropologie in pragmatischer Hinsicht (volume 7). We linked the notes from volume 15 with their reference texts in volume 7. (c) We linked the transcript of Kant's opus postumum (volumes 21, 22) with facsimiles of the manuscript pages.

Collecting data and making them available: The electronic edition of Immanuel Kant's works is freely available via the WWW. Moreover, the data of the Kant-corpus can be transformed into different formats on demand. They are made available to researchers who are working on new critical editions of Kant's works. For instance, a new edition of the opus postumum is currently prepared at the Berlin-Brandenburg Academy of Science (http://kant.bbaw.de). The researchers working on this edition use the data of the electronic corpus. In exchange, corrections and editorial comments that are made in the course of the new edition will be added to the corpus. Finally, we will add digitalized facsimiles and newly discovered texts.

The Electronic Edition of Immanuel Kant's Complete Works is extensively used by philosophers working on Kant. These users give feedback and make helpful remarks. Some of these remarks might be self-evident but nevertheless worth mentioning:

• An interface to the electronic edition need not have a lot of functions but must be robust and simple to use. Most of our users were not willing to spend much time in learning to use an interface. They are rather conservative computer users.
• Indices are useful even if there is also a search engine. You can only use a search engine if you know what you are looking for, but you can scroll through a name index without knowing which names might appear.
• It is very helpful if a search engine can work on a lemmatized index with harmonized word spelling. In Kant's handwritten remains the same word can appear in different writings. A user cannot be expected to search for all possible writings.
• It should be possible to find text which is only implicitly contained in the original data.
• Linking thematically related text passages is an act of philosophical text interpretation and demands the respective knowledge.
• A lot of editorial work has already been done without the extensive use of computers: comments have been written, different kinds of indices – the above mentioned name index, for instance – have been generated, and so on. We should not repeat this work but rather use it in order to improve our electronic editions with comparatively low effort.
• It is a clear advantage of our electronic edition that it is based on the academy-edition and not on one of the many other editions of Kant's works. One should be careful in choosing the best text basis for an electronic edition.

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Resources on Cambridge Companion

Cambridge Companions are lively, accessible introductions to major writers, artists, philosophers, topics and periods. All are collections of specially commissioned essays, shaped and introduced to appeal to student readers. Together the chapters add up to a systematic critical account of, for example Plato, Luther, Jane Austen, Tom Stoppard or Stravinsky, the French Novel or Jewish American Literature, and each title is supported by reference features such as a chronology and guide to further reading.

Online resources:

• Cambridge Companion to Medieval Philosophy (McGrade).pdf
• Paul Guyer - The Cambridge companion to Kant and Modern philosophy 2006.pdf
• Cambridge Companion to Aquinas (Kretzman et al).pdf
• The Cambridge Companion to Augustine.pdf
• The Cambridge Companion to Martin Luther.pdf
• The Cambridge Companion to Feminist Theology.pdf
• The Cambridge Companion to Jesus.pdf
• Michael Martin - The_Cambridge_Companion_to_Atheism 2007.pdf
• The Cambridge Companion to St.Paul.pdf
• BROWER, Guilfoy - The Cambridge companion to Abelard.pdf
• The Cambridge Companion to Science Fiction.pdf
• Cambridge Companion To Ockham.pdf
• The Cambridge Companion to Rawls.pdf
• The Cambridge Companion to Levinas.pdf
• Cambridge Companion to the Age of Justinian (The) - Michael Maas (ed).pdf

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Embodyment and selv-surveillance: able and disable subjects

The supposedly universal subject of much science and philosophy is the subject whose circumstances require him or her to be least aware of his or her body; te able or healthy person is seldom brought up short by the fact of his or her embodiment. By contrast, the disabled, women and members of national ethnic minorities, persons of so-called deviant sexuality, and those with limited financial resources are forced to attend to te potentially incongruous character of their own embodiment and find themselves confronted with "excessive" situations requiring more self-surveillance and interpretation than others may.

HENGEHOLD, Helen. The Body Problematic. Pennsylvania State University Press, 2008 p. 6.

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Yvon Brès: Home, Carus, Hartmann

Brès, Yvon. Home, Carus, Hartmann (histoire de l’inconscient). Revue philosophique de la France et de l'étranger, Tome 129 2004/2

Tout chercheur, toute personne s’interrogeant sur un thème philosophique ou sur une période est un jour ou l’autre conduit à déplorer l’indisponibilité d’ouvrages publiés jadis et devenus introuvables, sauf dans quelques rares bibliothèques. Aussi faut-il louer les éditeurs qui les réimpriment, fût-ce sous la forme initiale, sans commentaires ni notes. C’est ce que firent, il y a quelques années, les Éditions Georg Olms pour trois livres qui jouent, dans le devenir de la notion d’inconscient, un rôle qu’ignorent souvent de nos jours ceux qui, psychanalystes ou philosophes, croient que l’inconscient est une des grandes inventions du XX^e siècle :

— Henry Home, Lord Kames, Essays on the Principles of Morality and Natural Religion, Londres, C. Hitch et L. Hawes, etc. [1], 1751 ;

— Carl Gustav Carus, Vergleichende Psychologie, oder Geschichte der Seele in der Reihenfolge der Tierwelt, Vienne, Wilhelm Braumüller [2], 1866 ;

— Eduard von Hartmann, Philosophie des Unbewussten, Versuch einer Weltanschauung, Berlin, Carl Duncker’s Verlag [3], 1869.

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