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overflow: hidden; text-overflow: ellipsis; -webkit-line-clamp: 3; -webkit-box-orient: vertical; }</style><div class="col-xs-12 clearfix"><div class="u-floatLeft"><h1 class="PageHeader-title u-m0x u-fs30">Le Hasard Et La Nécessité</h1><div class="u-tcGrayDark">2 Followers</div><div class="u-tcGrayDark u-mt2x">Recent papers in <b>Le Hasard Et La Nécessité</b></div></div></div></div></div></div><div class="TabbedNavigation"><div class="container"><div class="row"><div class="col-xs-12 clearfix"><ul class="nav u-m0x u-p0x list-inline u-displayFlex"><li class="active"><a href="https://www.academia.edu/Documents/in/Le_Hasard_Et_La_Necessite">Top Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Le_Hasard_Et_La_Necessite/MostCited">Most Cited Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Le_Hasard_Et_La_Necessite/MostDownloaded">Most Downloaded Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Le_Hasard_Et_La_Necessite/MostRecent">Newest Papers</a></li><li><a class="" href="https://www.academia.edu/People/Le_Hasard_Et_La_Necessite">People</a></li></ul></div><style type="text/css">ul.nav{flex-direction:row}@media(max-width: 567px){ul.nav{flex-direction:column}.TabbedNavigation li{max-width:100%}.TabbedNavigation li.active{background-color:var(--background-grey, #dddde2)}.TabbedNavigation li.active:before,.TabbedNavigation li.active:after{display:none}}</style></div></div></div><div class="container"><div class="row"><div class="col-xs-12"><div class="u-displayFlex"><div class="u-flexGrow1"><div class="works"><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_3328165" data-work_id="3328165" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/3328165/Jacques_Monod_publie_le_hasard_et_la_n%C3%A9cessit%C3%A9">Jacques Monod publie le hasard et la nécessité</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3328165" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7a1e94a423f3e3c6862ad3396be6b1d3" rel="nofollow" data-download="{"attachment_id":35349063,"asset_id":3328165,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35349063/download_file?st=MTczMjQwMzAzOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3854564" href="https://iehca.academia.edu/AntonineNicoglou">Antonine Nicoglou</a><script data-card-contents-for-user="3854564" type="text/json">{"id":3854564,"first_name":"Antonine","last_name":"Nicoglou","domain_name":"iehca","page_name":"AntonineNicoglou","display_name":"Antonine Nicoglou","profile_url":"https://iehca.academia.edu/AntonineNicoglou?f_ri=973237","photo":"https://0.academia-photos.com/3854564/1536775/1866461/s65_antonine.nicoglou.jpg"}</script></span></span></li><li class="js-paper-rank-work_3328165 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3328165"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3328165, container: ".js-paper-rank-work_3328165", }); 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Nell’hasard si producono fatti che sfuggono al necessario, pur restandovi vincolati. “Noi non... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43766949" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Abstract Marianelli<br />Hasard des evenements è per Simone Weil un oggetto di contemplazione: è lo spazio in cui tutto ha inizio in questo mondo. Nell’hasard si producono fatti che sfuggono al necessario, pur restandovi vincolati. “Noi non possediamo niente al mondo – perché il caso può toglierci tutto - se non il potere di dire io. Questo è ciò che bisogna dare a Dio, cioè distruggere” (Q. II., p. 295-296). Hasard è lo spazio della libertà, della responsabilità e della possibile corrispondenza alla verità e all’essere nella costante ricerca di intermediari (metaxù) che qualificano l’ontologia weliana. <br />In Simone Weil’s thought, the Hasard des evenements is an object of contemplation because this is the space in which all the things of the world beginning. Into the Hasard are produced facts and events that escape and remain bound to necessity, at the same time. “We possess nothing in the world — a mere chance can strip us of everything — except the power to say ‘I’. That is what we have to give to God — in other words, to destroy. There is absolutely no other free act which it is given us to accomplish — only the destruction of the ’I’" (S. Weil, Gravity and Grace, Routledge, New York 2002, p. 26). The Hasard is a space of freedom, responsibility and possible match to truth and being, within ongoing quest for intermediaries (metaxù) that marks Weil’s ontology.  <br /><br /><br />Prof. Massimiliano Marianelli, Professore ordinario di Storia della Filosofia presso l’Università degli studi di Perugia</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/43766949" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f7dcbfdd6aaf972b652d6091b14d0509" rel="nofollow" data-download="{"attachment_id":64079513,"asset_id":43766949,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64079513/download_file?st=MTczMjQwMzAzOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="20594589" href="https://unipg.academia.edu/MassimilianoMarianelli">Massimiliano Marianelli</a><script data-card-contents-for-user="20594589" type="text/json">{"id":20594589,"first_name":"Massimiliano","last_name":"Marianelli","domain_name":"unipg","page_name":"MassimilianoMarianelli","display_name":"Massimiliano Marianelli","profile_url":"https://unipg.academia.edu/MassimilianoMarianelli?f_ri=973237","photo":"https://0.academia-photos.com/20594589/5692285/6475252/s65_massimiliano.marianelli.jpg"}</script></span></span></li><li class="js-paper-rank-work_43766949 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="43766949"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 43766949, container: ".js-paper-rank-work_43766949", }); 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$(".js-view-count[data-work-id=43766949]").text(description); $(".js-view-count-work_43766949").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_43766949").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="43766949"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="15233" href="https://www.academia.edu/Documents/in/Simone_Weil">Simone Weil</a>, <script data-card-contents-for-ri="15233" type="text/json">{"id":15233,"name":"Simone Weil","url":"https://www.academia.edu/Documents/in/Simone_Weil?f_ri=973237","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="391717" href="https://www.academia.edu/Documents/in/Hasard">Hasard</a>, <script data-card-contents-for-ri="391717" type="text/json">{"id":391717,"name":"Hasard","url":"https://www.academia.edu/Documents/in/Hasard?f_ri=973237","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="973237" href="https://www.academia.edu/Documents/in/Le_Hasard_Et_La_Necessite">Le Hasard Et La Nécessité</a>, <script data-card-contents-for-ri="973237" type="text/json">{"id":973237,"name":"Le Hasard Et La Nécessité","url":"https://www.academia.edu/Documents/in/Le_Hasard_Et_La_Necessite?f_ri=973237","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1218812" href="https://www.academia.edu/Documents/in/Necessite">Nécessité</a><script data-card-contents-for-ri="1218812" type="text/json">{"id":1218812,"name":"Nécessité","url":"https://www.academia.edu/Documents/in/Necessite?f_ri=973237","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=43766949]'), work: {"id":43766949,"title":"Tra hasard e necessità: l’ontologia weiliana come ricerca di intermediari","created_at":"2020-08-02T12:24:16.423-07:00","url":"https://www.academia.edu/43766949/Tra_hasard_e_necessit%C3%A0_l_ontologia_weiliana_come_ricerca_di_intermediari?f_ri=973237","dom_id":"work_43766949","summary":"Abstract Marianelli\nHasard des evenements è per Simone Weil un oggetto di contemplazione: è lo spazio in cui tutto ha inizio in questo mondo. Nell’hasard si producono fatti che sfuggono al necessario, pur restandovi vincolati. “Noi non possediamo niente al mondo – perché il caso può toglierci tutto - se non il potere di dire io. Questo è ciò che bisogna dare a Dio, cioè distruggere” (Q. II., p. 295-296). Hasard è lo spazio della libertà, della responsabilità e della possibile corrispondenza alla verità e all’essere nella costante ricerca di intermediari (metaxù) che qualificano l’ontologia weliana. \nIn Simone Weil’s thought, the Hasard des evenements is an object of contemplation because this is the space in which all the things of the world beginning. Into the Hasard are produced facts and events that escape and remain bound to necessity, at the same time. “We possess nothing in the world — a mere chance can strip us of everything — except the power to say ‘I’. That is what we have to give to God — in other words, to destroy. There is absolutely no other free act which it is given us to accomplish — only the destruction of the ’I’\" (S. Weil, Gravity and Grace, Routledge, New York 2002, p. 26). The Hasard is a space of freedom, responsibility and possible match to truth and being, within ongoing quest for intermediaries (metaxù) that marks Weil’s ontology. \n\n\nProf. Massimiliano Marianelli, Professore ordinario di Storia della Filosofia presso l’Università degli studi di Perugia\n\n ","downloadable_attachments":[{"id":64079513,"asset_id":43766949,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":20594589,"first_name":"Massimiliano","last_name":"Marianelli","domain_name":"unipg","page_name":"MassimilianoMarianelli","display_name":"Massimiliano Marianelli","profile_url":"https://unipg.academia.edu/MassimilianoMarianelli?f_ri=973237","photo":"https://0.academia-photos.com/20594589/5692285/6475252/s65_massimiliano.marianelli.jpg"}],"research_interests":[{"id":15233,"name":"Simone Weil","url":"https://www.academia.edu/Documents/in/Simone_Weil?f_ri=973237","nofollow":false},{"id":391717,"name":"Hasard","url":"https://www.academia.edu/Documents/in/Hasard?f_ri=973237","nofollow":false},{"id":973237,"name":"Le Hasard Et La Nécessité","url":"https://www.academia.edu/Documents/in/Le_Hasard_Et_La_Necessite?f_ri=973237","nofollow":false},{"id":1218812,"name":"Nécessité","url":"https://www.academia.edu/Documents/in/Necessite?f_ri=973237","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_12614479" data-work_id="12614479" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/12614479/Mallarm%C3%A9_les_plis_et_d%C3%A9plis_du_hasard_%C3%A0_la_recherche_de_linfini_Po%C3%A9sie_politique_et_philosophie_Th%C3%A8se_de_doctorat">Mallarmé: les plis et déplis du hasard à la recherche de l'infini. Poésie, politique et philosophie. Thèse de doctorat</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The purpose of this work is to comprehend the importance and scope of chance in the poetry of Mallarmé. In order to do that, we will proceed according to a three-pronged approach; recompose the political, poetic and philosophical context... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_12614479" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The purpose of this work is to comprehend the importance and scope of chance in the poetry of Mallarmé. In order to do that, we will proceed according to a three-pronged approach; recompose the political, poetic and philosophical context that made possible the emergence and establishment of chance as an event both revolutionary, creative and conceptual. Since Baudelaire, poetry sings the failed revolutions, but willing to preserve the desire for a different world. Chance in this context is the unpredictable bursts, lightning and transient of a desire that can not find its place within the social life, to keep alive and vivid the dream of a different world, poetry must: provide evidence that its action, even restricted, counts; make last chance doomed to fade, constituting a space where it can remain, multiply itself and thus find the consistency to remain.  Prolonging a contingency that creates novelty is the task that Mallarmé attributes to his poetry.  Philosophically, this approach requires a radical critique of reason and representation. In this context, Mallarmé has not only announced chance, but he sought to discover the logic of what escapes from reason composing a work capable of making real, visible and intelligible, the unpredictable and inexhaustible power that chance grips.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/12614479" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9e8ab97a47516c23a85156a011b53fc4" rel="nofollow" data-download="{"attachment_id":64575429,"asset_id":12614479,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64575429/download_file?st=MTczMjQwMzAzOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="4911625" href="https://unep.academia.edu/LarissaDrigoAgostinho">Larissa Drigo Agostinho</a><script data-card-contents-for-user="4911625" type="text/json">{"id":4911625,"first_name":"Larissa","last_name":"Drigo Agostinho","domain_name":"unep","page_name":"LarissaDrigoAgostinho","display_name":"Larissa Drigo Agostinho","profile_url":"https://unep.academia.edu/LarissaDrigoAgostinho?f_ri=973237","photo":"https://0.academia-photos.com/4911625/2116450/2486362/s65_larissa.drigo.jpg"}</script></span></span></li><li class="js-paper-rank-work_12614479 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="12614479"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 12614479, container: ".js-paper-rank-work_12614479", }); 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Poésie, politique et philosophie. Thèse de doctorat","created_at":"2015-05-26T11:56:26.216-07:00","url":"https://www.academia.edu/12614479/Mallarm%C3%A9_les_plis_et_d%C3%A9plis_du_hasard_%C3%A0_la_recherche_de_linfini_Po%C3%A9sie_politique_et_philosophie_Th%C3%A8se_de_doctorat?f_ri=973237","dom_id":"work_12614479","summary":"The purpose of this work is to comprehend the importance and scope of chance in the poetry of Mallarmé. In order to do that, we will proceed according to a three-pronged approach; recompose the political, poetic and philosophical context that made possible the emergence and establishment of chance as an event both revolutionary, creative and conceptual. Since Baudelaire, poetry sings the failed revolutions, but willing to preserve the desire for a different world. Chance in this context is the unpredictable bursts, lightning and transient of a desire that can not find its place within the social life, to keep alive and vivid the dream of a different world, poetry must: provide evidence that its action, even restricted, counts; make last chance doomed to fade, constituting a space where it can remain, multiply itself and thus find the consistency to remain. Prolonging a contingency that creates novelty is the task that Mallarmé attributes to his poetry. Philosophically, this approach requires a radical critique of reason and representation. In this context, Mallarmé has not only announced chance, but he sought to discover the logic of what escapes from reason composing a work capable of making real, visible and intelligible, the unpredictable and inexhaustible power that chance grips.\r\n","downloadable_attachments":[{"id":64575429,"asset_id":12614479,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":4911625,"first_name":"Larissa","last_name":"Drigo Agostinho","domain_name":"unep","page_name":"LarissaDrigoAgostinho","display_name":"Larissa Drigo Agostinho","profile_url":"https://unep.academia.edu/LarissaDrigoAgostinho?f_ri=973237","photo":"https://0.academia-photos.com/4911625/2116450/2486362/s65_larissa.drigo.jpg"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=973237","nofollow":false},{"id":659,"name":"Comparative Literature","url":"https://www.academia.edu/Documents/in/Comparative_Literature?f_ri=973237","nofollow":false},{"id":660,"name":"French Literature","url":"https://www.academia.edu/Documents/in/French_Literature?f_ri=973237","nofollow":false},{"id":858,"name":"Literacy","url":"https://www.academia.edu/Documents/in/Literacy?f_ri=973237","nofollow":false},{"id":2418,"name":"Literature","url":"https://www.academia.edu/Documents/in/Literature?f_ri=973237"},{"id":3581,"name":"Poetry","url":"https://www.academia.edu/Documents/in/Poetry?f_ri=973237"},{"id":3648,"name":"Politics and Literature","url":"https://www.academia.edu/Documents/in/Politics_and_Literature?f_ri=973237"},{"id":3773,"name":"Literary Criticism","url":"https://www.academia.edu/Documents/in/Literary_Criticism?f_ri=973237"},{"id":4652,"name":"French Revolution","url":"https://www.academia.edu/Documents/in/French_Revolution?f_ri=973237"},{"id":4952,"name":"Anarchism","url":"https://www.academia.edu/Documents/in/Anarchism?f_ri=973237"},{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy?f_ri=973237"},{"id":6784,"name":"Contemporary French Philosophy","url":"https://www.academia.edu/Documents/in/Contemporary_French_Philosophy?f_ri=973237"},{"id":7230,"name":"Anarchist Studies","url":"https://www.academia.edu/Documents/in/Anarchist_Studies?f_ri=973237"},{"id":7888,"name":"Literary Theory","url":"https://www.academia.edu/Documents/in/Literary_Theory?f_ri=973237"},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=973237"},{"id":8302,"name":"Gilles Deleuze","url":"https://www.academia.edu/Documents/in/Gilles_Deleuze?f_ri=973237"},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=973237"},{"id":8760,"name":"Jacques Rancière","url":"https://www.academia.edu/Documents/in/Jacques_Ranci%C3%A8re?f_ri=973237"},{"id":8997,"name":"History of French","url":"https://www.academia.edu/Documents/in/History_of_French?f_ri=973237"},{"id":9469,"name":"History of Anarchism","url":"https://www.academia.edu/Documents/in/History_of_Anarchism?f_ri=973237"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault?f_ri=973237"},{"id":12761,"name":"Modern Poetry","url":"https://www.academia.edu/Documents/in/Modern_Poetry?f_ri=973237"},{"id":13803,"name":"Nietzsche","url":"https://www.academia.edu/Documents/in/Nietzsche?f_ri=973237"},{"id":13965,"name":"18th \u0026 19th Centuries","url":"https://www.academia.edu/Documents/in/18th_and_19th_Centuries?f_ri=973237"},{"id":16145,"name":"Critical Theory (International Studies)","url":"https://www.academia.edu/Documents/in/Critical_Theory_International_Studies_?f_ri=973237"},{"id":16209,"name":"Alain Badiou","url":"https://www.academia.edu/Documents/in/Alain_Badiou?f_ri=973237"},{"id":16556,"name":"19th Century French Literature","url":"https://www.academia.edu/Documents/in/19th_Century_French_Literature?f_ri=973237"},{"id":16559,"name":"Stéphane Mallarmé","url":"https://www.academia.edu/Documents/in/St%C3%A9phane_Mallarm%C3%A9?f_ri=973237"},{"id":17917,"name":"Lyric poetry","url":"https://www.academia.edu/Documents/in/Lyric_poetry?f_ri=973237"},{"id":18108,"name":"G.W.F. 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Cette notion s'entend de différentes manières selon qu'il est traité par les philosophes, par les psychologues, par les scientifiques, ou encore par quelque individu non spécialisé, qui le pense ou qui au moins le ressent, malgré lui, en raison de son appartenance à une société. L'interrogation sur les origines du temps, quelque-soit la manière dont on le conçoit, expose de prime abord à un grand vertige, dont nous identifierons les causes, et qui est en partie lié au terme d'origine lui-même. La notion d'origine semble porter deux sens, que l'on ne discerne apparemment pas lorsqu'on est amené à l'invoquer, et que nous jugeons nécessaire d'identifier et d'analyser afin que nous ne négligions aucun aspect du terme. En effet, la recherche de l'origine d'une entité, d'un phénomène ou même de notre monde implique une interrogation sur la ou les causes qui l'ont fait naître ; et dans le cas d'un rapport commun de causalité, ces causes sont étudiées à travers une perspective temporelle, ce qui conduit à présupposer une antériorité de la cause sur ce qu'elle produit. La causalité, le principe d'engendrement d'une chose par une autre ne s'envisage généralement pas sans la prise en compte d'un avant et d'un après, de la constatation d'une différence entre deux états successifs selon un référentiel de temps commun. Par conséquent, un questionnement sur les origines du temps pose un problème lié à la terminologie employée lorsque nous traitons de la causalité, terminologie qui est susceptible de nous entraîner dans un biais réflexif, celui de penser le temps à partir et en fonction de lui-même. Afin de nous préserver de ce raisonnement que nous jugeons erroné, il sera nécessaire de restreindre le sens que nous accordons au terme « d'origine », dans le traitement de notre sujet, et de préciser dans quel champ nous l'aborderons ; devrons-nous nous interroger sur la naissance du temps comme phénomène physique ? Dans un tel cas, la rigueur logique qu'exigent les sciences ne restreint-elle pas notre capacité à traiter cette question sans risque de la profaner ? Sera-t-il préférable d'étudier les origines d'un temps social, à travers lequel l'idée d'un référentiel temporel préexistant peut être envisagée avec plus de facilité, sans tant risquer de se heurter à ce même problème de logique ? En d'autres LAMBALOT Aurélien M1, philosophie</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/37839290" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="566e2ea0681c76697b37dd9c7cf33a85" rel="nofollow" data-download="{"attachment_id":57841784,"asset_id":37839290,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57841784/download_file?st=MTczMjQwMzAzOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="97922852" href="https://fcomte.academia.edu/DoublePoiiint">Double Poiiint</a><script data-card-contents-for-user="97922852" type="text/json">{"id":97922852,"first_name":"Double","last_name":"Poiiint","domain_name":"fcomte","page_name":"DoublePoiiint","display_name":"Double Poiiint","profile_url":"https://fcomte.academia.edu/DoublePoiiint?f_ri=973237","photo":"https://0.academia-photos.com/97922852/25450491/24183900/s65_double.poiiint.jpg"}</script></span></span></li><li class="js-paper-rank-work_37839290 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="37839290"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 37839290, container: ".js-paper-rank-work_37839290", }); 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Cette notion s'entend de différentes manières selon qu'il est traité par les philosophes, par les psychologues, par les scientifiques, ou encore par quelque individu non spécialisé, qui le pense ou qui au moins le ressent, malgré lui, en raison de son appartenance à une société. L'interrogation sur les origines du temps, quelque-soit la manière dont on le conçoit, expose de prime abord à un grand vertige, dont nous identifierons les causes, et qui est en partie lié au terme d'origine lui-même. La notion d'origine semble porter deux sens, que l'on ne discerne apparemment pas lorsqu'on est amené à l'invoquer, et que nous jugeons nécessaire d'identifier et d'analyser afin que nous ne négligions aucun aspect du terme. En effet, la recherche de l'origine d'une entité, d'un phénomène ou même de notre monde implique une interrogation sur la ou les causes qui l'ont fait naître ; et dans le cas d'un rapport commun de causalité, ces causes sont étudiées à travers une perspective temporelle, ce qui conduit à présupposer une antériorité de la cause sur ce qu'elle produit. La causalité, le principe d'engendrement d'une chose par une autre ne s'envisage généralement pas sans la prise en compte d'un avant et d'un après, de la constatation d'une différence entre deux états successifs selon un référentiel de temps commun. Par conséquent, un questionnement sur les origines du temps pose un problème lié à la terminologie employée lorsque nous traitons de la causalité, terminologie qui est susceptible de nous entraîner dans un biais réflexif, celui de penser le temps à partir et en fonction de lui-même. Afin de nous préserver de ce raisonnement que nous jugeons erroné, il sera nécessaire de restreindre le sens que nous accordons au terme « d'origine », dans le traitement de notre sujet, et de préciser dans quel champ nous l'aborderons ; devrons-nous nous interroger sur la naissance du temps comme phénomène physique ? Dans un tel cas, la rigueur logique qu'exigent les sciences ne restreint-elle pas notre capacité à traiter cette question sans risque de la profaner ? Sera-t-il préférable d'étudier les origines d'un temps social, à travers lequel l'idée d'un référentiel temporel préexistant peut être envisagée avec plus de facilité, sans tant risquer de se heurter à ce même problème de logique ? 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Entre déterminisme et liberté, providentialisme et mouvement aléatoire de l’histoire se découvre, au sein de cette... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_51059128" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden"><a href="https://hasard.hypotheses.org/3799" rel="nofollow">https://hasard.hypotheses.org/3799</a><br /><br />Une antinomie traverse l’histoire de la littérature russe du XIXe<br /> siècle. Entre déterminisme et  liberté, providentialisme et mouvement aléatoire de l’histoire se découvre, au sein de cette littérature, une certaine anxiété de l’identité nationale qui découle des rapports problématiques entretenus par l’empire russe aux différents mouvements de la modernité occidentale. Cet article propose une étude des pratiques ludiques aléatoires représentées dans la fiction. Un tel <br />parcours doit déboucher sur une mise en perspective philosophique. Celle-ci présente la « pensée russe » du XIXe siècle comme une philosophie de l’histoire inquiète des destinées de la nation dans la marche confuse des événements et de leur sens.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/51059128" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="76366da44110f21d59d5547017238265" rel="nofollow" data-download="{"attachment_id":68919664,"asset_id":51059128,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/68919664/download_file?st=MTczMjQwMzAzOSw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="12968910" href="https://sorbonne-universite.academia.edu/NicolasAude">Nicolas Aude</a><script data-card-contents-for-user="12968910" type="text/json">{"id":12968910,"first_name":"Nicolas","last_name":"Aude","domain_name":"sorbonne-universite","page_name":"NicolasAude","display_name":"Nicolas Aude","profile_url":"https://sorbonne-universite.academia.edu/NicolasAude?f_ri=973237","photo":"https://0.academia-photos.com/12968910/3716257/73752014/s65_nicolas.aude.jpg"}</script></span></span></li><li class="js-paper-rank-work_51059128 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="51059128"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 51059128, container: ".js-paper-rank-work_51059128", }); 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