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My doctoral research focused on the concept of Gestalt in contemporary German philosophy. I am specialising in Process theology and interreligious theology.<br /><br />I am currently working as a full-time lecturer in philosophy at the Faculté universitaire de théologie protestante in Brussels, Belgium.<br /><b>Address: </b>Brussels, Belgium<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span><a class="ri-more-link js-profile-ri-list-card" data-click-track="profile-user-info-primary-research-interest" data-has-card-for-ri-list="5452796">View All (16)</a></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="5452796" href="https://www.academia.edu/Documents/in/Philosophy"><div id="js-react-on-rails-context" style="display:none" data-rails-context="{"inMailer":false,"i18nLocale":"en","i18nDefaultLocale":"en","href":"https://futp.academia.edu/Aur%C3%A9lienZincq","location":"/Aur%C3%A9lienZincq","scheme":"https","host":"futp.academia.edu","port":null,"pathname":"/Aur%C3%A9lienZincq","search":null,"httpAcceptLanguage":null,"serverSide":false}"></div> <div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Philosophy"]}" data-trace="false" data-dom-id="Pill-react-component-e2622c92-d9a8-4b69-889d-14709a759c04"></div> <div id="Pill-react-component-e2622c92-d9a8-4b69-889d-14709a759c04"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="5452796" href="https://www.academia.edu/Documents/in/Theology"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Theology"]}" data-trace="false" data-dom-id="Pill-react-component-2718c987-241f-445b-9377-a1918ddf344b"></div> <div id="Pill-react-component-2718c987-241f-445b-9377-a1918ddf344b"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="5452796" href="https://www.academia.edu/Documents/in/Religious_Studies"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Religious Studies"]}" data-trace="false" data-dom-id="Pill-react-component-5eff496c-f635-4e2c-a095-3143d12d9f89"></div> <div id="Pill-react-component-5eff496c-f635-4e2c-a095-3143d12d9f89"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="5452796" href="https://www.academia.edu/Documents/in/Phenomenology"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Phenomenology"]}" data-trace="false" data-dom-id="Pill-react-component-bfa273bf-67f9-4c4b-b22a-ac61299a3140"></div> <div id="Pill-react-component-bfa273bf-67f9-4c4b-b22a-ac61299a3140"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="5452796" href="https://www.academia.edu/Documents/in/History_and_Philosophy_of_the_Human_Sciences"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["History and Philosophy of the Human Sciences"]}" data-trace="false" data-dom-id="Pill-react-component-3435e633-ab6a-456c-8495-9799cd312998"></div> <div id="Pill-react-component-3435e633-ab6a-456c-8495-9799cd312998"></div> </a></div></div><div class="external-links-container"><ul class="profile-links new-profile js-UserInfo-social"><li class="left-most js-UserInfo-social-cv" data-broccoli-component="user-info.cv-button" data-click-track="profile-user-info-cv" data-cv-filename="Zincq_Curriculum_vitae_Academia.pdf" data-placement="top" data-toggle="tooltip" href="/Aur%C3%A9lienZincq/CurriculumVitae"><button class="ds2-5-text-link ds2-5-text-link--small" style="font-size: 20px; 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Premièrement, il s'agit de montrer que la conceptualité philosophique constitue une médiation entre la révélation divine et les phénomènes naturels. Cette médiation entre les signes coraniques et les signes naturels peut être considérée, au sens figuré, comme un travail de traduction afin de mieux cerner la Réalité divine, dont ces deux ordres sémantiques procèdent l'un et l'autre. Deuxièmement, on verra que la pensée philosophique a également pour tâche d'ouvrir à la Réalité divine à travers l'expérience mystique. Cette Réalité est définie comme un « flux créateur ». Pour Iqbal, la médiation entre les signes coraniques et les signes naturels s'accomplit dans l'assomption de cette créativité permanente qui irrigue l'univers. Toutefois, c'est pour cette raison qu'elle est préparée par le travail de traduction que l'expérience mystique atteint cette dimension cosmologique. Summary.<br /><br />This paper examines the status and the role of philosophical discourse in the religious thought developed by Muhammad Iqbal (1877-1938). First, it shows that philosophical concepts mediate the divine revelation and the natural phenomena. This mediation between Qur'anic signs and natural signs can be seen as a metaphorical process of translation to identify the divine Reality from which these two semantic orders both derive. Second, we shall see that philosophical thought also has the task of opening to divine Reality through mystical experience. This Reality is defined as a "creative flow". For Iqbal, the true mediation between Qur'anic signs and natural signs is accomplished in the assumption of this permanent creativity that irrigates the universe. But this cosmological dimension can only be reached through mystical experience, supported by the work of philosophical translation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="67b63ab07033c0397f6ca43521878747" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":111678969,"asset_id":114696989,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/111678969/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="114696989"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="114696989"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 114696989; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=114696989]").text(description); $(".js-view-count[data-work-id=114696989]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 114696989; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='114696989']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 114696989, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "67b63ab07033c0397f6ca43521878747" } } $('.js-work-strip[data-work-id=114696989]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":114696989,"title":"Cosmologie et expérience mystique selon Muhammad Iqbal","translated_title":"","metadata":{"doi":"10.3917/anbr.223.0171","volume":"23","abstract":"Cet article étudie le statut et le rôle du discours philosophique dans la pensée religieuse de Muhammad Iqbal (1877-1938). Premièrement, il s'agit de montrer que la conceptualité philosophique constitue une médiation entre la révélation divine et les phénomènes naturels. Cette médiation entre les signes coraniques et les signes naturels peut être considérée, au sens figuré, comme un travail de traduction afin de mieux cerner la Réalité divine, dont ces deux ordres sémantiques procèdent l'un et l'autre. Deuxièmement, on verra que la pensée philosophique a également pour tâche d'ouvrir à la Réalité divine à travers l'expérience mystique. Cette Réalité est définie comme un « flux créateur ». Pour Iqbal, la médiation entre les signes coraniques et les signes naturels s'accomplit dans l'assomption de cette créativité permanente qui irrigue l'univers. Toutefois, c'est pour cette raison qu'elle est préparée par le travail de traduction que l'expérience mystique atteint cette dimension cosmologique. Summary.\n\nThis paper examines the status and the role of philosophical discourse in the religious thought developed by Muhammad Iqbal (1877-1938). First, it shows that philosophical concepts mediate the divine revelation and the natural phenomena. This mediation between Qur'anic signs and natural signs can be seen as a metaphorical process of translation to identify the divine Reality from which these two semantic orders both derive. Second, we shall see that philosophical thought also has the task of opening to divine Reality through mystical experience. This Reality is defined as a \"creative flow\". For Iqbal, the true mediation between Qur'anic signs and natural signs is accomplished in the assumption of this permanent creativity that irrigates the universe. But this cosmological dimension can only be reached through mystical experience, supported by the work of philosophical translation.","page_numbers":"171-200","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"Analecta Bruxellensia"},"translated_abstract":"Cet article étudie le statut et le rôle du discours philosophique dans la pensée religieuse de Muhammad Iqbal (1877-1938). Premièrement, il s'agit de montrer que la conceptualité philosophique constitue une médiation entre la révélation divine et les phénomènes naturels. Cette médiation entre les signes coraniques et les signes naturels peut être considérée, au sens figuré, comme un travail de traduction afin de mieux cerner la Réalité divine, dont ces deux ordres sémantiques procèdent l'un et l'autre. Deuxièmement, on verra que la pensée philosophique a également pour tâche d'ouvrir à la Réalité divine à travers l'expérience mystique. Cette Réalité est définie comme un « flux créateur ». Pour Iqbal, la médiation entre les signes coraniques et les signes naturels s'accomplit dans l'assomption de cette créativité permanente qui irrigue l'univers. Toutefois, c'est pour cette raison qu'elle est préparée par le travail de traduction que l'expérience mystique atteint cette dimension cosmologique. Summary.\n\nThis paper examines the status and the role of philosophical discourse in the religious thought developed by Muhammad Iqbal (1877-1938). First, it shows that philosophical concepts mediate the divine revelation and the natural phenomena. This mediation between Qur'anic signs and natural signs can be seen as a metaphorical process of translation to identify the divine Reality from which these two semantic orders both derive. Second, we shall see that philosophical thought also has the task of opening to divine Reality through mystical experience. This Reality is defined as a \"creative flow\". For Iqbal, the true mediation between Qur'anic signs and natural signs is accomplished in the assumption of this permanent creativity that irrigates the universe. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43814769"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43814769/Arch%C3%A9ologie_du_monde_de_la_vie_et_ph%C3%A9nom%C3%A9nologie_de_la_corpor%C3%A9it%C3%A9_chez_Jan_Pato%C4%8Dka"><img alt="Research paper thumbnail of Archéologie du monde de la vie et phénoménologie de la corporéité chez Jan Patočka" class="work-thumbnail" src="https://attachments.academia-assets.com/64134654/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43814769/Arch%C3%A9ologie_du_monde_de_la_vie_et_ph%C3%A9nom%C3%A9nologie_de_la_corpor%C3%A9it%C3%A9_chez_Jan_Pato%C4%8Dka">Archéologie du monde de la vie et phénoménologie de la corporéité chez Jan Patočka</a></div><div class="wp-workCard_item"><span>Philosophiques</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">RÉSUMÉ. — L’objectif de cet article est de mettre en évidence la façon dont la phénoménologie de ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">RÉSUMÉ. — L’objectif de cet article est de mettre en évidence la façon dont la phénoménologie de la corporéité, développée dans ses derniers textes par le philosophe tchèque Jan Patočka, peut être envisagée comme l’ultime étape de l’archéologie de la Lebenswelt telle qu’elle a été pensée par Edmund Husserl et réélaborée par Martin Heidegger. Suivant cette hypothèse exégétique et philosophique, une phénoménologie du corps vivant peut seule être considérée comme une tentative sérieuse pour résoudre le conflit entre les images « manifeste » et « scientifique » du monde. La particularité de la phénoménologie du corps propre de Patočka est d’accentuer la connexion entre la notion de sens, la dimension affective de l’expérience humaine et la nécessité de tenir compte du point de vue de la corporéité dans l’expérience.<br /><br />ABSTRACT. — The purpose of this paper is to show how the phenomenology of the body developed in his late writings by the Czech philosopher Jan Patočka can be seen as the final stage of the archaeology of the Lebenswelt developed by Edmund Husserl and reshaped by Martin Heidegger. According to this exegetical and philosophical hypothesis, only a phenomenology of the body can be a serious attempt to resolve the conflict between the so-called “manifest” and “scientific” images of the world, in which the concept of Lebenswelt is rooted. The peculiarity of Jan Patočka’s phenomenology of the body is to stress the strong connection between the notion of sense, the affective dimension of human experience and the necessity of taking into consideration a “bodily” point of view on the experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="63877bceac10400ccd9069f507cf5e3a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64134654,"asset_id":43814769,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64134654/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43814769"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43814769"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43814769; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43814769]").text(description); $(".js-view-count[data-work-id=43814769]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43814769; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43814769']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43814769, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "63877bceac10400ccd9069f507cf5e3a" } } $('.js-work-strip[data-work-id=43814769]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43814769,"title":"Archéologie du monde de la vie et phénoménologie de la corporéité chez Jan Patočka","translated_title":"","metadata":{"doi":"10.7202/1070250ar","issue":"1","volume":"47","abstract":"RÉSUMÉ. — L’objectif de cet article est de mettre en évidence la façon dont la phénoménologie de la corporéité, développée dans ses derniers textes par le philosophe tchèque Jan Patočka, peut être envisagée comme l’ultime étape de l’archéologie de la Lebenswelt telle qu’elle a été pensée par Edmund Husserl et réélaborée par Martin Heidegger. Suivant cette hypothèse exégétique et philosophique, une phénoménologie du corps vivant peut seule être considérée comme une tentative sérieuse pour résoudre le conflit entre les images « manifeste » et « scientifique » du monde. La particularité de la phénoménologie du corps propre de Patočka est d’accentuer la connexion entre la notion de sens, la dimension affective de l’expérience humaine et la nécessité de tenir compte du point de vue de la corporéité dans l’expérience.\n\nABSTRACT. — The purpose of this paper is to show how the phenomenology of the body developed in his late writings by the Czech philosopher Jan Patočka can be seen as the final stage of the archaeology of the Lebenswelt developed by Edmund Husserl and reshaped by Martin Heidegger. According to this exegetical and philosophical hypothesis, only a phenomenology of the body can be a serious attempt to resolve the conflict between the so-called “manifest” and “scientific” images of the world, in which the concept of Lebenswelt is rooted. The peculiarity of Jan Patočka’s phenomenology of the body is to stress the strong connection between the notion of sense, the affective dimension of human experience and the necessity of taking into consideration a “bodily” point of view on the experience.","page_numbers":"57-77","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Philosophiques"},"translated_abstract":"RÉSUMÉ. — L’objectif de cet article est de mettre en évidence la façon dont la phénoménologie de la corporéité, développée dans ses derniers textes par le philosophe tchèque Jan Patočka, peut être envisagée comme l’ultime étape de l’archéologie de la Lebenswelt telle qu’elle a été pensée par Edmund Husserl et réélaborée par Martin Heidegger. Suivant cette hypothèse exégétique et philosophique, une phénoménologie du corps vivant peut seule être considérée comme une tentative sérieuse pour résoudre le conflit entre les images « manifeste » et « scientifique » du monde. La particularité de la phénoménologie du corps propre de Patočka est d’accentuer la connexion entre la notion de sens, la dimension affective de l’expérience humaine et la nécessité de tenir compte du point de vue de la corporéité dans l’expérience.\n\nABSTRACT. — The purpose of this paper is to show how the phenomenology of the body developed in his late writings by the Czech philosopher Jan Patočka can be seen as the final stage of the archaeology of the Lebenswelt developed by Edmund Husserl and reshaped by Martin Heidegger. According to this exegetical and philosophical hypothesis, only a phenomenology of the body can be a serious attempt to resolve the conflict between the so-called “manifest” and “scientific” images of the world, in which the concept of Lebenswelt is rooted. The peculiarity of Jan Patočka’s phenomenology of the body is to stress the strong connection between the notion of sense, the affective dimension of human experience and the necessity of taking into consideration a “bodily” point of view on the experience.","internal_url":"https://www.academia.edu/43814769/Arch%C3%A9ologie_du_monde_de_la_vie_et_ph%C3%A9nom%C3%A9nologie_de_la_corpor%C3%A9it%C3%A9_chez_Jan_Pato%C4%8Dka","translated_internal_url":"","created_at":"2020-08-09T06:04:09.285-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":5452796,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64134654,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64134654/thumbnails/1.jpg","file_name":"Zincq_Patocka_Philosophiques.pdf","download_url":"https://www.academia.edu/attachments/64134654/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Archeologie_du_monde_de_la_vie_et_phenom.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64134654/Zincq_Patocka_Philosophiques-libre.pdf?1597002429=\u0026response-content-disposition=attachment%3B+filename%3DArcheologie_du_monde_de_la_vie_et_phenom.pdf\u0026Expires=1733229468\u0026Signature=PmVgyEAVvq0aKNlPKdLRLpuSKUozVKRw84JG6laxHLoH-E9m9U2E3N7ST0ZvDN0uRGG2JvU4b9UXmB9fmR8Jfk8dO7Sd6uZgP2vMKuTZt4zA18xdjFYLcpHkZOp8PlrUskabRK5XKXlfP729rAViTM2TMMPXkHjYgVM8rYp61OJewnQPXei5p8GBDQhB0OD~pcI5RD2TvBsgLd1llkI4-HPI5~Lyuhxyu0Wfu1EcjgBB0Vvtk7T-jG7MsAjRLi~QEVesIlQqCoDdeEDNmYeztOW970FveAjx4JEpQRPiXMRoGHCfm3JlqlQmfSuTS6mVARNM5JEIBHx5PPX8JNR8jA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Archéologie_du_monde_de_la_vie_et_phénoménologie_de_la_corporéité_chez_Jan_Patočka","translated_slug":"","page_count":21,"language":"fr","content_type":"Work","owner":{"id":5452796,"first_name":"Aurélien","middle_initials":null,"last_name":"Zincq","page_name":"AurélienZincq","domain_name":"futp","created_at":"2013-09-08T06:29:18.690-07:00","display_name":"Aurélien Zincq","url":"https://futp.academia.edu/Aur%C3%A9lienZincq"},"attachments":[{"id":64134654,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64134654/thumbnails/1.jpg","file_name":"Zincq_Patocka_Philosophiques.pdf","download_url":"https://www.academia.edu/attachments/64134654/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Archeologie_du_monde_de_la_vie_et_phenom.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64134654/Zincq_Patocka_Philosophiques-libre.pdf?1597002429=\u0026response-content-disposition=attachment%3B+filename%3DArcheologie_du_monde_de_la_vie_et_phenom.pdf\u0026Expires=1733229468\u0026Signature=PmVgyEAVvq0aKNlPKdLRLpuSKUozVKRw84JG6laxHLoH-E9m9U2E3N7ST0ZvDN0uRGG2JvU4b9UXmB9fmR8Jfk8dO7Sd6uZgP2vMKuTZt4zA18xdjFYLcpHkZOp8PlrUskabRK5XKXlfP729rAViTM2TMMPXkHjYgVM8rYp61OJewnQPXei5p8GBDQhB0OD~pcI5RD2TvBsgLd1llkI4-HPI5~Lyuhxyu0Wfu1EcjgBB0Vvtk7T-jG7MsAjRLi~QEVesIlQqCoDdeEDNmYeztOW970FveAjx4JEpQRPiXMRoGHCfm3JlqlQmfSuTS6mVARNM5JEIBHx5PPX8JNR8jA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":1441,"name":"Philosophical Anthropology","url":"https://www.academia.edu/Documents/in/Philosophical_Anthropology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger"},{"id":13791,"name":"Michel Henry","url":"https://www.academia.edu/Documents/in/Michel_Henry"},{"id":22674,"name":"Jan Patocka","url":"https://www.academia.edu/Documents/in/Jan_Patocka"},{"id":25616,"name":"Phenomenology of the Body (Philosophy)","url":"https://www.academia.edu/Documents/in/Phenomenology_of_the_Body_Philosophy_"},{"id":91722,"name":"Philosophy of the Subject","url":"https://www.academia.edu/Documents/in/Philosophy_of_the_Subject"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41058767"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41058767/La_dimension_mystique_de_la_raison_selon_Jean_Ladri%C3%A8re"><img alt="Research paper thumbnail of La dimension mystique de la raison selon Jean Ladrière" class="work-thumbnail" src="https://attachments.academia-assets.com/61329873/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41058767/La_dimension_mystique_de_la_raison_selon_Jean_Ladri%C3%A8re">La dimension mystique de la raison selon Jean Ladrière</a></div><div class="wp-workCard_item"><span>J. Leclercq & T. Scaillet (éd.), Lire Jean Ladrière. Une introduction à son oeuvre, Louvain, Presses Universitaires de Louvain</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Jean Ladrière a consacré l’essentiel de son œuvre philosophique à une réflexion sur « les grandes...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jean Ladrière a consacré l’essentiel de son œuvre philosophique à une réflexion sur « les grandes étapes de la raison et ses figures principales » . Sur son versant métaphysique, cette réflexion s’articule étroitement à un questionnement de type eschatologique sur le devenir de la raison, qu’il définit comme l’émergence progressive d’elle-même à travers une série de moments qui, dans leur diversité, se font l’écho de l’espérance du vrai et du juste . Dans cette étude, je souhaiterais en quelque sorte prendre à rebrousse-poil la réflexion de Ladrière sur le destin de la raison. Au lieu d’en accompagner le questionnement sur son instauration processuelle, mon objectif est d’interroger ces passages où Ladrière s’intéresse à « l’origine » de la raison et au milieu dont elle émerge – en bref, ce qu’il appelle la dimension mystique de la raison . La thèse de Ladrière est en effet que « le » mystique est un élément fondateur et constitutif de l’entreprise rationnelle. Cependant, en quel sens s’agit-il d’entendre ce terme ? Comment est-il permis de soutenir ce paradoxe selon lequel la raison trouve son origine dans ce qui semble a priori en constituer une antinomie ?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="03e2a19656df55094047b529e865d530" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61329873,"asset_id":41058767,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61329873/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41058767"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41058767"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41058767; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41058767]").text(description); $(".js-view-count[data-work-id=41058767]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41058767; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41058767']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41058767, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "03e2a19656df55094047b529e865d530" } } $('.js-work-strip[data-work-id=41058767]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41058767,"title":"La dimension mystique de la raison selon Jean Ladrière","translated_title":"","metadata":{"abstract":"Jean Ladrière a consacré l’essentiel de son œuvre philosophique à une réflexion sur « les grandes étapes de la raison et ses figures principales » . Sur son versant métaphysique, cette réflexion s’articule étroitement à un questionnement de type eschatologique sur le devenir de la raison, qu’il définit comme l’émergence progressive d’elle-même à travers une série de moments qui, dans leur diversité, se font l’écho de l’espérance du vrai et du juste . Dans cette étude, je souhaiterais en quelque sorte prendre à rebrousse-poil la réflexion de Ladrière sur le destin de la raison. Au lieu d’en accompagner le questionnement sur son instauration processuelle, mon objectif est d’interroger ces passages où Ladrière s’intéresse à « l’origine » de la raison et au milieu dont elle émerge – en bref, ce qu’il appelle la dimension mystique de la raison . La thèse de Ladrière est en effet que « le » mystique est un élément fondateur et constitutif de l’entreprise rationnelle. Cependant, en quel sens s’agit-il d’entendre ce terme ? Comment est-il permis de soutenir ce paradoxe selon lequel la raison trouve son origine dans ce qui semble a priori en constituer une antinomie ?","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"J. Leclercq \u0026 T. Scaillet (éd.), Lire Jean Ladrière. Une introduction à son oeuvre, Louvain, Presses Universitaires de Louvain"},"translated_abstract":"Jean Ladrière a consacré l’essentiel de son œuvre philosophique à une réflexion sur « les grandes étapes de la raison et ses figures principales » . Sur son versant métaphysique, cette réflexion s’articule étroitement à un questionnement de type eschatologique sur le devenir de la raison, qu’il définit comme l’émergence progressive d’elle-même à travers une série de moments qui, dans leur diversité, se font l’écho de l’espérance du vrai et du juste . Dans cette étude, je souhaiterais en quelque sorte prendre à rebrousse-poil la réflexion de Ladrière sur le destin de la raison. Au lieu d’en accompagner le questionnement sur son instauration processuelle, mon objectif est d’interroger ces passages où Ladrière s’intéresse à « l’origine » de la raison et au milieu dont elle émerge – en bref, ce qu’il appelle la dimension mystique de la raison . La thèse de Ladrière est en effet que « le » mystique est un élément fondateur et constitutif de l’entreprise rationnelle. Cependant, en quel sens s’agit-il d’entendre ce terme ? Comment est-il permis de soutenir ce paradoxe selon lequel la raison trouve son origine dans ce qui semble a priori en constituer une antinomie ?","internal_url":"https://www.academia.edu/41058767/La_dimension_mystique_de_la_raison_selon_Jean_Ladri%C3%A8re","translated_internal_url":"","created_at":"2019-11-25T06:57:06.055-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":5452796,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":61329873,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/61329873/thumbnails/1.jpg","file_name":"La_dimension_mystique_de_la_raison_PUBL20191125-61631-1js37gd.pdf","download_url":"https://www.academia.edu/attachments/61329873/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"La_dimension_mystique_de_la_raison_selon.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61329873/La_dimension_mystique_de_la_raison_PUBL20191125-61631-1js37gd-libre.pdf?1574695272=\u0026response-content-disposition=attachment%3B+filename%3DLa_dimension_mystique_de_la_raison_selon.pdf\u0026Expires=1733229468\u0026Signature=VlnI-yTRMCSvoCfZXGctDm9BlunHadYQUYLWxaWPvjKPMvDrbH5eTwSiR1ecz-0Mgfs9lBKXOhCGfaReYxLYymLm~sdlcXOY99PZsbhj2f0xYO4yBCZJ8maoKkpnZCFfa6yHYEp24Qu8YZPgUfvZu2wVtODNU767WzP4ffA6Y6mF6jYZZPJIZXjgizGQZxzXA-0j9Ngqn3v-3Y7PeG7URyBDXKd2qtwkNHTjJgKs1mJUYLyG7B9TkDBSTsGhCjVtpLrL64d5nFfNssdk9dEmZwpy7S--yuZVADRTzqgrL9WvmXNzfEh5WTtAUHays1DkzCki6hZ6-kcpceGqLsuiIQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"La_dimension_mystique_de_la_raison_selon_Jean_Ladrière","translated_slug":"","page_count":9,"language":"fr","content_type":"Work","owner":{"id":5452796,"first_name":"Aurélien","middle_initials":null,"last_name":"Zincq","page_name":"AurélienZincq","domain_name":"futp","created_at":"2013-09-08T06:29:18.690-07:00","display_name":"Aurélien Zincq","url":"https://futp.academia.edu/Aur%C3%A9lienZincq"},"attachments":[{"id":61329873,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/61329873/thumbnails/1.jpg","file_name":"La_dimension_mystique_de_la_raison_PUBL20191125-61631-1js37gd.pdf","download_url":"https://www.academia.edu/attachments/61329873/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"La_dimension_mystique_de_la_raison_selon.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61329873/La_dimension_mystique_de_la_raison_PUBL20191125-61631-1js37gd-libre.pdf?1574695272=\u0026response-content-disposition=attachment%3B+filename%3DLa_dimension_mystique_de_la_raison_selon.pdf\u0026Expires=1733229468\u0026Signature=VlnI-yTRMCSvoCfZXGctDm9BlunHadYQUYLWxaWPvjKPMvDrbH5eTwSiR1ecz-0Mgfs9lBKXOhCGfaReYxLYymLm~sdlcXOY99PZsbhj2f0xYO4yBCZJ8maoKkpnZCFfa6yHYEp24Qu8YZPgUfvZu2wVtODNU767WzP4ffA6Y6mF6jYZZPJIZXjgizGQZxzXA-0j9Ngqn3v-3Y7PeG7URyBDXKd2qtwkNHTjJgKs1mJUYLyG7B9TkDBSTsGhCjVtpLrL64d5nFfNssdk9dEmZwpy7S--yuZVADRTzqgrL9WvmXNzfEh5WTtAUHays1DkzCki6hZ6-kcpceGqLsuiIQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":924,"name":"Logic","url":"https://www.academia.edu/Documents/in/Logic"},{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology"},{"id":4263,"name":"Christian Mysticism","url":"https://www.academia.edu/Documents/in/Christian_Mysticism"},{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37935458"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37935458/Le_rationalisme_mystique_de_Robert_Musil"><img alt="Research paper thumbnail of Le "rationalisme mystique" de Robert Musil" class="work-thumbnail" src="https://attachments.academia-assets.com/61329848/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37935458/Le_rationalisme_mystique_de_Robert_Musil">Le "rationalisme mystique" de Robert Musil</a></div><div class="wp-workCard_item"><span>L'expérience de l'éternité. Philosophie, mystique, clinique (Paris, Hermann)</span><span>, 2018</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ac18d689cd3578e136025113b157943b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61329848,"asset_id":37935458,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61329848/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37935458"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37935458"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37935458; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37935458]").text(description); $(".js-view-count[data-work-id=37935458]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37935458; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37935458']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37935458, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ac18d689cd3578e136025113b157943b" } } $('.js-work-strip[data-work-id=37935458]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37935458,"title":"Le \"rationalisme mystique\" de Robert Musil","translated_title":"","metadata":{"grobid_abstract":"« E poi sapete com'è, succede che la parte che uno si assume diventa vera davvero, la vita è così brava a sclerotizzare le cose, e gli atteggiamento diventano le scelte ». 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33574261"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33574261/Sens_et_non_sens_de_lhyl%C3%A9tique_dans_la_ph%C3%A9nom%C3%A9nologie_de_Husserl"><img alt="Research paper thumbnail of Sens et non-sens de l'hylétique dans la phénoménologie de Husserl" class="work-thumbnail" src="https://attachments.academia-assets.com/53597967/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33574261/Sens_et_non_sens_de_lhyl%C3%A9tique_dans_la_ph%C3%A9nom%C3%A9nologie_de_Husserl">Sens et non-sens de l'hylétique dans la phénoménologie de Husserl</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The purpose of this paper is to stress the constancy of the Husserlian conception of sensible con...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The purpose of this paper is to stress the constancy of the Husserlian conception of sensible contents. I argue that Husserl, despite some significant changes in his philosophical views between 1901 and 1913, always maintained that sensations have a founding role to play in perceptual experience. The proposed interpretation is build against the idea of a scission in Husserl's work as regards the status of sensations—an idea which became widespread due to the so-called (neo-)Fregean readings of phenomenology. Even if the notion of sense (―Noema‖) gains in importance in the Ideas, I argue that this does not discredit the sensuous stuff when it comes to the constitution of perceptual objects.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3bc80b9f0853acbd0e443a4518125a40" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53597967,"asset_id":33574261,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53597967/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33574261"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33574261"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33574261; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33574261]").text(description); $(".js-view-count[data-work-id=33574261]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33574261; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33574261']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33574261, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3bc80b9f0853acbd0e443a4518125a40" } } $('.js-work-strip[data-work-id=33574261]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33574261,"title":"Sens et non-sens de l'hylétique dans la phénoménologie de Husserl","translated_title":"","metadata":{"abstract":"The purpose of this paper is to stress the constancy of the Husserlian conception of sensible contents. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31741091"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31741091/Fait_fiction_et_assomption_Les_puissances_cognitives_de_limagination_selon_Meinong"><img alt="Research paper thumbnail of Fait, fiction et assomption : Les puissances cognitives de l'imagination selon Meinong" class="work-thumbnail" src="https://attachments.academia-assets.com/52049825/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31741091/Fait_fiction_et_assomption_Les_puissances_cognitives_de_limagination_selon_Meinong">Fait, fiction et assomption : Les puissances cognitives de l'imagination selon Meinong</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">L’objectif de cette étude est d’étudier la théorie de l’assomption élaborée par Alexius Meinong s...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">L’objectif de cette étude est d’étudier la théorie de l’assomption élaborée par Alexius Meinong sous l’angle d’une réflexion sur le caractère cognitif de l’imagination. Grâce à sa théorie de l’assomption, le philosophe autrichien a en effet offert une interprétation de l’imagination qui va pleinement dans le sens d’une reconnaissance du caractère cognitif de celle-ci. Il s’agira de voir comment Meinong réussit à saisir la singularité de cette activité intellectuelle, dont le mode propre de réalisation semble être le discours, et dont le type d’objets qu’elle appréhende consiste en des objets concrets inexistants. Pour mener à bien ce projet d’une mise en tension de l’assomption et de l’imagination, il faudra passer par une lecture sémantique de la théorie de l’objet.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4fc4eabb3ae6cebd31a04a3a12a2a5a2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":52049825,"asset_id":31741091,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/52049825/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31741091"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31741091"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31741091; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31741091]").text(description); $(".js-view-count[data-work-id=31741091]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31741091; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31741091']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 31741091, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4fc4eabb3ae6cebd31a04a3a12a2a5a2" } } $('.js-work-strip[data-work-id=31741091]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31741091,"title":"Fait, fiction et assomption : Les puissances cognitives de l'imagination selon Meinong","translated_title":"","metadata":{"abstract":"L’objectif de cette étude est d’étudier la théorie de l’assomption élaborée par Alexius Meinong sous l’angle d’une réflexion sur le caractère cognitif de l’imagination. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31118166"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31118166/Logique_de_la_conscience_temporelle_Une_lecture_des_Le%C3%A7ons_sur_le_temps_%C3%A0_partir_des_Recherches_logiques"><img alt="Research paper thumbnail of Logique de la conscience temporelle : Une lecture des Leçons sur le temps à partir des Recherches logiques" class="work-thumbnail" src="https://attachments.academia-assets.com/51553816/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31118166/Logique_de_la_conscience_temporelle_Une_lecture_des_Le%C3%A7ons_sur_le_temps_%C3%A0_partir_des_Recherches_logiques">Logique de la conscience temporelle : Une lecture des Leçons sur le temps à partir des Recherches logiques</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Quelle est la raison qui, quelques années seulement après la parution des Recherches logiques, co...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Quelle est la raison qui, quelques années seulement après la parution des Recherches logiques, conduisit Husserl à s’intéresser à la thématique de la conscience du temps? Poursuivant l’ambitieux programme, initialement développé dans la VIe Recherche logique, d’une élucidation phénoménologique de la connaissance, Husserl consacre en effet une série de cours, dans les années 1904-1905, sur les Parties principales de la phénoménologie et théorie de la connaissance, où il tente d’approfondir son analyse des actes intellectifs de niveau inférieur (perception, attention, phantasia, etc.), censés fonder les actes intellectifs de niveau supérieur, dont la VIe Recherche avait rendu compte. Parmi ces cours, on retrouve les célèbres Leçons pour une phénoménologie de la conscience intime du temps, qui seront publiées par Heidegger en 1928. Or, comment la thématique de la conscience du temps peut-elle rencontrer celle des actes intellectifs et, partant, participer à l’élaboration d’une phénoménologie de la connaissance ? Quels éléments peuvent être apportés pour tenter de reconstruire ce passage — qui peut de prime abord sembler brusque et soudain — des Recherches logiques aux Leçons sur le temps ?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3fa84146fec81a1133e2e0d2534b8434" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51553816,"asset_id":31118166,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51553816/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31118166"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31118166"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31118166; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31118166]").text(description); $(".js-view-count[data-work-id=31118166]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31118166; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31118166']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 31118166, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3fa84146fec81a1133e2e0d2534b8434" } } $('.js-work-strip[data-work-id=31118166]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31118166,"title":"Logique de la conscience temporelle : Une lecture des Leçons sur le temps à partir des Recherches logiques","translated_title":"","metadata":{"abstract":"Quelle est la raison qui, quelques années seulement après la parution des Recherches logiques, conduisit Husserl à s’intéresser à la thématique de la conscience du temps? 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Poursuivant l’ambitieux programme, initialement développé dans la VIe Recherche logique, d’une élucidation phénoménologique de la connaissance, Husserl consacre en effet une série de cours, dans les années 1904-1905, sur les Parties principales de la phénoménologie et théorie de la connaissance, où il tente d’approfondir son analyse des actes intellectifs de niveau inférieur (perception, attention, phantasia, etc.), censés fonder les actes intellectifs de niveau supérieur, dont la VIe Recherche avait rendu compte. Parmi ces cours, on retrouve les célèbres Leçons pour une phénoménologie de la conscience intime du temps, qui seront publiées par Heidegger en 1928. Or, comment la thématique de la conscience du temps peut-elle rencontrer celle des actes intellectifs et, partant, participer à l’élaboration d’une phénoménologie de la connaissance ? 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Pour sa septième édition, ce séminaire fut consacré au traitement, depuis les perspectives phénoménologique et sociologique, du phénomène de la modernité et des thématiques qui y sont afférentes, telles que la crise, la subjectivité, la ville et le cinéma. Le séminaire était organisé par Maud Hagelstein et Rudy Steinmetz ; les actes sont édités par Maud Hagelstein et Aurélien Zincq. 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Par là, il s'agit de mettre en évidence la façon dont, pour Heidegger, la grammaire constitue un fil conducteur permettant d'interroger directement le langage et le rapport qui s'y tisse entre l'homme et l'étant. Cette manière de pénétrer dans la réflexion heideggérienne sur le langage possède l'avantage de mettre de côté les problèmes relatifs à l'émergence de la signification, au profit d'une focalisation sur ceux de la genèse des « catégories de signification » et des principes selon lesquels elles s'articulent les unes aux autres. Nous parlons de l'avantage de cette approche car elle interroge le langage, et à travers lui le sens, non pas comme ce qui est en attente de sa saisie dans une « configuration signifiante » 1 , qui serait par exemple la proposition, mais en tant que sa manifestation n'a pas lieu hors de cette configuration, avant toute reprise linguistique. Privilégier le passage par la grammaire pour interroger le langage dans ses fondements consiste ainsi également en une thèse concernant l'origine de la signification : comme ce qui doit être envisagé à partir d'un « jaillissement » de sens qui, bien que premier, est néanmoins structuré.","publication_date":{"day":null,"month":3,"year":2016,"errors":{}},"grobid_abstract_attachment_id":45540216},"translated_abstract":null,"internal_url":"https://www.academia.edu/25232673/En_de%C3%A7%C3%A0_du_langage_Communaut%C3%A9_et_historicit%C3%A9_de_l_ant%C3%A9pr%C3%A9dicatif_selon_Heidegger","translated_internal_url":"","created_at":"2016-05-11T06:36:44.429-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":5452796,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":20128763,"work_id":25232673,"tagging_user_id":5452796,"tagged_user_id":5452796,"co_author_invite_id":4547980,"email":"z***n@gmail.com","affiliation":"Faculté universitaire de théologie protestante","display_order":0,"name":"Aurélien Zincq","title":"En deçà du langage : Communauté et historicité de l’antéprédicatif selon Heidegger"}],"downloadable_attachments":[{"id":45540216,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/45540216/thumbnails/1.jpg","file_name":"bapxii_2_p251_274.pdf","download_url":"https://www.academia.edu/attachments/45540216/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"En_deca_du_langage_Communaute_et_histori.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/45540216/bapxii_2_p251_274-libre.pdf?1462973915=\u0026response-content-disposition=attachment%3B+filename%3DEn_deca_du_langage_Communaute_et_histori.pdf\u0026Expires=1733229468\u0026Signature=c44hfSsTyAbKJlgl8TRKj9~1nrubsheJxkNDM8tnMKVzbvHSWXWV5khLxfiMP2H3WuAU2Jf0tmuFs5SjN765PdmK~P1TCMJQWE0uNmkiD62mz0NkgJfZBlkyb6oQpNA9k3D4gX5ic5HBkG8Rk7HVnG~huzRpr6MJYBGiZzJZcP0DSdWRmXgIOBqmpAXv6KXURgWNmaaj8HYE3me0~uWmnFMHmRgT5W6u96k7k4ny2IpDyu29gNz~aysom0jGWzgy62rukYght-b0RktjxnLvVvghoGOQMSuyPbbsTVTpFeSPJabNSBMA9l5DXUQrMQzoszODkVUZeUc9jzz5cONkSA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"En_deçà_du_langage_Communauté_et_historicité_de_l_antéprédicatif_selon_Heidegger","translated_slug":"","page_count":24,"language":"fr","content_type":"Work","owner":{"id":5452796,"first_name":"Aurélien","middle_initials":null,"last_name":"Zincq","page_name":"AurélienZincq","domain_name":"futp","created_at":"2013-09-08T06:29:18.690-07:00","display_name":"Aurélien Zincq","url":"https://futp.academia.edu/Aur%C3%A9lienZincq"},"attachments":[{"id":45540216,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/45540216/thumbnails/1.jpg","file_name":"bapxii_2_p251_274.pdf","download_url":"https://www.academia.edu/attachments/45540216/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"En_deca_du_langage_Communaute_et_histori.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/45540216/bapxii_2_p251_274-libre.pdf?1462973915=\u0026response-content-disposition=attachment%3B+filename%3DEn_deca_du_langage_Communaute_et_histori.pdf\u0026Expires=1733229468\u0026Signature=c44hfSsTyAbKJlgl8TRKj9~1nrubsheJxkNDM8tnMKVzbvHSWXWV5khLxfiMP2H3WuAU2Jf0tmuFs5SjN765PdmK~P1TCMJQWE0uNmkiD62mz0NkgJfZBlkyb6oQpNA9k3D4gX5ic5HBkG8Rk7HVnG~huzRpr6MJYBGiZzJZcP0DSdWRmXgIOBqmpAXv6KXURgWNmaaj8HYE3me0~uWmnFMHmRgT5W6u96k7k4ny2IpDyu29gNz~aysom0jGWzgy62rukYght-b0RktjxnLvVvghoGOQMSuyPbbsTVTpFeSPJabNSBMA9l5DXUQrMQzoszODkVUZeUc9jzz5cONkSA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":807,"name":"Philosophy Of Language","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Language"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger"},{"id":9465,"name":"Philosophy of History","url":"https://www.academia.edu/Documents/in/Philosophy_of_History"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10984885"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10984885/Ernst_Mach_psychologue_de_la_forme"><img alt="Research paper thumbnail of Ernst Mach, psychologue de la forme?" class="work-thumbnail" src="https://attachments.academia-assets.com/51224691/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10984885/Ernst_Mach_psychologue_de_la_forme">Ernst Mach, psychologue de la forme?</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ernst Mach, le célèbre physicien autrichien , est principalement connu, en philosophie et en psyc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ernst Mach, le célèbre physicien autrichien , est principalement connu, en philosophie et en psychologie, pour avoir été l’auteur d’une théorie de l’expérience sensible qui le positionna, aux côtés de W. James, comme l’un des représentants de ce courant philosophique connu sous le nom de « monisme neutre » . L’un des développements ultérieurs les plus fructueux, issu de cette théorie de l’expérience, semble avoir été la psychologie de la forme, tant dans la version qu’en a livrée l’École de Graz que l’École de Berlin. Or, à première vue, le concept de Gestalt, c’est-à-dire d’ensemble structuré qui ne peut se réduire à une somme d’éléments sensibles, est en contradiction avec la théorie moniste défendue par Mach, à savoir que toute notre vie psychique se réduit à des éléments sensibles. Si, selon Mach, tous les corps sont réductibles à leurs constituants sensibles — les éléments —, alors il ne pourrait exister, selon celui-ci, quelque chose comme une Gestalt — parce qu’il relève du concept de Gestalt de ne pas se réduire aux éléments qui la constituent. La Gestalt est distincte du complexe de représentations par le biais duquel elle est appréhendée. Quel statut, dès lors, est-il permis d’accorder à la théorie des sensations de Mach dans la généalogie de la Gestaltpsychologie ?<br />Mon intention dans cette étude est de défendre la thèse que, loin de s’exclurent, le projet d’une analyse des sensations et la notion de Gestalt se complètent dans la théorie de l’expérience élaborée par Mach. Plus précisément, je soutiendrai l’idée que l’on retrouve, chez Mach, une conception de l’expérience sensible selon laquelle la perception s’oriente dans le flux des sensations grâce à un processus de reconnaissance d’entités « unes et indivisibles », c’est-à-dire des entités de nature figurale. Selon cette ligne interprétative, la notion de Gestalt constitue l’un des développements nécessaires de la théorie des sensations proposée par Mach.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9cc6ff8f655fa84ac4a9177184afd606" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51224691,"asset_id":10984885,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51224691/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10984885"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10984885"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10984885; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10984885]").text(description); $(".js-view-count[data-work-id=10984885]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10984885; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10984885']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10984885, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9cc6ff8f655fa84ac4a9177184afd606" } } $('.js-work-strip[data-work-id=10984885]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10984885,"title":"Ernst Mach, psychologue de la forme?","translated_title":"","metadata":{"abstract":"Ernst Mach, le célèbre physicien autrichien , est principalement connu, en philosophie et en psychologie, pour avoir été l’auteur d’une théorie de l’expérience sensible qui le positionna, aux côtés de W. James, comme l’un des représentants de ce courant philosophique connu sous le nom de « monisme neutre » . L’un des développements ultérieurs les plus fructueux, issu de cette théorie de l’expérience, semble avoir été la psychologie de la forme, tant dans la version qu’en a livrée l’École de Graz que l’École de Berlin. Or, à première vue, le concept de Gestalt, c’est-à-dire d’ensemble structuré qui ne peut se réduire à une somme d’éléments sensibles, est en contradiction avec la théorie moniste défendue par Mach, à savoir que toute notre vie psychique se réduit à des éléments sensibles. Si, selon Mach, tous les corps sont réductibles à leurs constituants sensibles — les éléments —, alors il ne pourrait exister, selon celui-ci, quelque chose comme une Gestalt — parce qu’il relève du concept de Gestalt de ne pas se réduire aux éléments qui la constituent. La Gestalt est distincte du complexe de représentations par le biais duquel elle est appréhendée. Quel statut, dès lors, est-il permis d’accorder à la théorie des sensations de Mach dans la généalogie de la Gestaltpsychologie ?\nMon intention dans cette étude est de défendre la thèse que, loin de s’exclurent, le projet d’une analyse des sensations et la notion de Gestalt se complètent dans la théorie de l’expérience élaborée par Mach. Plus précisément, je soutiendrai l’idée que l’on retrouve, chez Mach, une conception de l’expérience sensible selon laquelle la perception s’oriente dans le flux des sensations grâce à un processus de reconnaissance d’entités « unes et indivisibles », c’est-à-dire des entités de nature figurale. Selon cette ligne interprétative, la notion de Gestalt constitue l’un des développements nécessaires de la théorie des sensations proposée par Mach.","publisher":"Editions de Minuit, Paris","journal_name":"Philosophie","publication_date":{"day":null,"month":3,"year":2017,"errors":{}}},"translated_abstract":"Ernst Mach, le célèbre physicien autrichien , est principalement connu, en philosophie et en psychologie, pour avoir été l’auteur d’une théorie de l’expérience sensible qui le positionna, aux côtés de W. James, comme l’un des représentants de ce courant philosophique connu sous le nom de « monisme neutre » . L’un des développements ultérieurs les plus fructueux, issu de cette théorie de l’expérience, semble avoir été la psychologie de la forme, tant dans la version qu’en a livrée l’École de Graz que l’École de Berlin. Or, à première vue, le concept de Gestalt, c’est-à-dire d’ensemble structuré qui ne peut se réduire à une somme d’éléments sensibles, est en contradiction avec la théorie moniste défendue par Mach, à savoir que toute notre vie psychique se réduit à des éléments sensibles. Si, selon Mach, tous les corps sont réductibles à leurs constituants sensibles — les éléments —, alors il ne pourrait exister, selon celui-ci, quelque chose comme une Gestalt — parce qu’il relève du concept de Gestalt de ne pas se réduire aux éléments qui la constituent. La Gestalt est distincte du complexe de représentations par le biais duquel elle est appréhendée. Quel statut, dès lors, est-il permis d’accorder à la théorie des sensations de Mach dans la généalogie de la Gestaltpsychologie ?\nMon intention dans cette étude est de défendre la thèse que, loin de s’exclurent, le projet d’une analyse des sensations et la notion de Gestalt se complètent dans la théorie de l’expérience élaborée par Mach. Plus précisément, je soutiendrai l’idée que l’on retrouve, chez Mach, une conception de l’expérience sensible selon laquelle la perception s’oriente dans le flux des sensations grâce à un processus de reconnaissance d’entités « unes et indivisibles », c’est-à-dire des entités de nature figurale. Selon cette ligne interprétative, la notion de Gestalt constitue l’un des développements nécessaires de la théorie des sensations proposée par Mach.","internal_url":"https://www.academia.edu/10984885/Ernst_Mach_psychologue_de_la_forme","translated_internal_url":"","created_at":"2015-02-21T23:43:44.376-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":5452796,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":51224691,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51224691/thumbnails/1.jpg","file_name":"art._zincq_mach.20_-_FINAL.pdf","download_url":"https://www.academia.edu/attachments/51224691/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ernst_Mach_psychologue_de_la_forme.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51224691/art._zincq_mach.20_-_FINAL-libre.pdf?1483732638=\u0026response-content-disposition=attachment%3B+filename%3DErnst_Mach_psychologue_de_la_forme.pdf\u0026Expires=1733229468\u0026Signature=AH-oekMk~TGxMEQEJXKdzTTvK~FKV227SxEspNappsSh0XutIVA30L1PxSXODW2~lhoxizzRuIIG6JtK8EhtxBKDRUcVf2vBIi6YKfUCAumhirplDLGWt9Vi~OIC~mPo~fCCsTHFiEGFrDhVajmNW2YMXWeo8DmmCDTRIQOAU1XsM42uB4MB0jkl50LDtUt9P4FlGviqwERiNlcJWAPSMjmIbXYXX8K4u-mkfXX0FA6Ac~I0MdShm~CAFIGHFqWaR2ovTjucakAH~s3BrpFVAEuDokVJzBcp8DP85WdQxoAySqR-isXFTN8q9C~rb9EA~BmZr1q049Y-vjbybyRf1g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Ernst_Mach_psychologue_de_la_forme","translated_slug":"","page_count":22,"language":"fr","content_type":"Work","owner":{"id":5452796,"first_name":"Aurélien","middle_initials":null,"last_name":"Zincq","page_name":"AurélienZincq","domain_name":"futp","created_at":"2013-09-08T06:29:18.690-07:00","display_name":"Aurélien Zincq","url":"https://futp.academia.edu/Aur%C3%A9lienZincq"},"attachments":[{"id":51224691,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51224691/thumbnails/1.jpg","file_name":"art._zincq_mach.20_-_FINAL.pdf","download_url":"https://www.academia.edu/attachments/51224691/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ernst_Mach_psychologue_de_la_forme.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51224691/art._zincq_mach.20_-_FINAL-libre.pdf?1483732638=\u0026response-content-disposition=attachment%3B+filename%3DErnst_Mach_psychologue_de_la_forme.pdf\u0026Expires=1733229468\u0026Signature=AH-oekMk~TGxMEQEJXKdzTTvK~FKV227SxEspNappsSh0XutIVA30L1PxSXODW2~lhoxizzRuIIG6JtK8EhtxBKDRUcVf2vBIi6YKfUCAumhirplDLGWt9Vi~OIC~mPo~fCCsTHFiEGFrDhVajmNW2YMXWeo8DmmCDTRIQOAU1XsM42uB4MB0jkl50LDtUt9P4FlGviqwERiNlcJWAPSMjmIbXYXX8K4u-mkfXX0FA6Ac~I0MdShm~CAFIGHFqWaR2ovTjucakAH~s3BrpFVAEuDokVJzBcp8DP85WdQxoAySqR-isXFTN8q9C~rb9EA~BmZr1q049Y-vjbybyRf1g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":10735,"name":"Gestalt Psychology","url":"https://www.academia.edu/Documents/in/Gestalt_Psychology"},{"id":17728,"name":"Philosophy of perception","url":"https://www.academia.edu/Documents/in/Philosophy_of_perception"},{"id":23411,"name":"Ernst Mach","url":"https://www.academia.edu/Documents/in/Ernst_Mach"},{"id":25841,"name":"John McDowell","url":"https://www.academia.edu/Documents/in/John_McDowell"},{"id":40247,"name":"Sensation and Perception","url":"https://www.academia.edu/Documents/in/Sensation_and_Perception"},{"id":90905,"name":"Phenomenal Consciousness","url":"https://www.academia.edu/Documents/in/Phenomenal_Consciousness"}],"urls":[{"id":7913834,"url":"http://www.leseditionsdeminuit.fr/livre-Philosophie_n%C2%B0_133-3227-1-1-0-1.html"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10984845"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10984845/Lorigine_du_grammatical_selon_le_projet_husserlien_dune_g%C3%A9n%C3%A9alogie_de_la_logique"><img alt="Research paper thumbnail of L'origine du grammatical selon le projet husserlien d'une généalogie de la logique" class="work-thumbnail" src="https://attachments.academia-assets.com/38737694/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10984845/Lorigine_du_grammatical_selon_le_projet_husserlien_dune_g%C3%A9n%C3%A9alogie_de_la_logique">L'origine du grammatical selon le projet husserlien d'une généalogie de la logique</a></div><div class="wp-workCard_item"><span>Ithaque. Revue de Philosophie de l'Université de Montréal</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Cette étude examine la thèse soutenant la présence d’une structure syntaxique au sein de l’expéri...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Cette étude examine la thèse soutenant la présence d’une structure syntaxique au sein de l’expérience antéprédicative, développée par Husserl dans Expérience et jugement, relativement au projet de la grammaire pure logique élaborée dans la IVe Recherche logique. L’idée défendue est que le dernier Husserl réhabilite ou réévalue certaines thèses de cette IVe Recherche dans le cadre de la théorie de l’expérience antéprédicative dont il est fait état dans la Ière section d’Expérience et jugement. Il s’agit alors pour Husserl de réussir à penser la façon dont les principes syntaxiques régissant le jugement constituent la réplique de la structure propre à l’expérience antéprédicative.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="db5fb8712b9a490fcb590effe80b9875" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38737694,"asset_id":10984845,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38737694/download_file?st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10984845"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10984845"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10984845; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10984845]").text(description); $(".js-view-count[data-work-id=10984845]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10984845; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10984845']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10984845, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "db5fb8712b9a490fcb590effe80b9875" } } $('.js-work-strip[data-work-id=10984845]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10984845,"title":"L'origine du grammatical selon le projet husserlien d'une généalogie de la logique","translated_title":"","metadata":{"abstract":"Cette étude examine la thèse soutenant la présence d’une structure syntaxique au sein de l’expérience antéprédicative, développée par Husserl dans Expérience et jugement, relativement au projet de la grammaire pure logique élaborée dans la IVe Recherche logique. L’idée défendue est que le dernier Husserl réhabilite ou réévalue certaines thèses de cette IVe Recherche dans le cadre de la théorie de l’expérience antéprédicative dont il est fait état dans la Ière section d’Expérience et jugement. Il s’agit alors pour Husserl de réussir à penser la façon dont les principes syntaxiques régissant le jugement constituent la réplique de la structure propre à l’expérience antéprédicative.","publication_date":{"day":null,"month":null,"year":2015,"errors":{}},"publication_name":"Ithaque. Revue de Philosophie de l'Université de Montréal"},"translated_abstract":"Cette étude examine la thèse soutenant la présence d’une structure syntaxique au sein de l’expérience antéprédicative, développée par Husserl dans Expérience et jugement, relativement au projet de la grammaire pure logique élaborée dans la IVe Recherche logique. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="723999" id="papers"><div class="js-work-strip profile--work_container" data-work-id="114696989"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/114696989/Cosmologie_et_exp%C3%A9rience_mystique_selon_Muhammad_Iqbal"><img alt="Research paper thumbnail of Cosmologie et expérience mystique selon Muhammad Iqbal" class="work-thumbnail" src="https://attachments.academia-assets.com/111678969/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/114696989/Cosmologie_et_exp%C3%A9rience_mystique_selon_Muhammad_Iqbal">Cosmologie et expérience mystique selon Muhammad Iqbal</a></div><div class="wp-workCard_item"><span>Analecta Bruxellensia</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Cet article étudie le statut et le rôle du discours philosophique dans la pensée religieuse de Mu...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Cet article étudie le statut et le rôle du discours philosophique dans la pensée religieuse de Muhammad Iqbal (1877-1938). Premièrement, il s'agit de montrer que la conceptualité philosophique constitue une médiation entre la révélation divine et les phénomènes naturels. Cette médiation entre les signes coraniques et les signes naturels peut être considérée, au sens figuré, comme un travail de traduction afin de mieux cerner la Réalité divine, dont ces deux ordres sémantiques procèdent l'un et l'autre. Deuxièmement, on verra que la pensée philosophique a également pour tâche d'ouvrir à la Réalité divine à travers l'expérience mystique. Cette Réalité est définie comme un « flux créateur ». Pour Iqbal, la médiation entre les signes coraniques et les signes naturels s'accomplit dans l'assomption de cette créativité permanente qui irrigue l'univers. Toutefois, c'est pour cette raison qu'elle est préparée par le travail de traduction que l'expérience mystique atteint cette dimension cosmologique. Summary.<br /><br />This paper examines the status and the role of philosophical discourse in the religious thought developed by Muhammad Iqbal (1877-1938). First, it shows that philosophical concepts mediate the divine revelation and the natural phenomena. This mediation between Qur'anic signs and natural signs can be seen as a metaphorical process of translation to identify the divine Reality from which these two semantic orders both derive. Second, we shall see that philosophical thought also has the task of opening to divine Reality through mystical experience. This Reality is defined as a "creative flow". For Iqbal, the true mediation between Qur'anic signs and natural signs is accomplished in the assumption of this permanent creativity that irrigates the universe. But this cosmological dimension can only be reached through mystical experience, supported by the work of philosophical translation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="67b63ab07033c0397f6ca43521878747" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":111678969,"asset_id":114696989,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/111678969/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="114696989"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="114696989"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 114696989; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=114696989]").text(description); $(".js-view-count[data-work-id=114696989]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 114696989; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='114696989']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 114696989, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "67b63ab07033c0397f6ca43521878747" } } $('.js-work-strip[data-work-id=114696989]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":114696989,"title":"Cosmologie et expérience mystique selon Muhammad Iqbal","translated_title":"","metadata":{"doi":"10.3917/anbr.223.0171","volume":"23","abstract":"Cet article étudie le statut et le rôle du discours philosophique dans la pensée religieuse de Muhammad Iqbal (1877-1938). Premièrement, il s'agit de montrer que la conceptualité philosophique constitue une médiation entre la révélation divine et les phénomènes naturels. Cette médiation entre les signes coraniques et les signes naturels peut être considérée, au sens figuré, comme un travail de traduction afin de mieux cerner la Réalité divine, dont ces deux ordres sémantiques procèdent l'un et l'autre. Deuxièmement, on verra que la pensée philosophique a également pour tâche d'ouvrir à la Réalité divine à travers l'expérience mystique. Cette Réalité est définie comme un « flux créateur ». Pour Iqbal, la médiation entre les signes coraniques et les signes naturels s'accomplit dans l'assomption de cette créativité permanente qui irrigue l'univers. Toutefois, c'est pour cette raison qu'elle est préparée par le travail de traduction que l'expérience mystique atteint cette dimension cosmologique. Summary.\n\nThis paper examines the status and the role of philosophical discourse in the religious thought developed by Muhammad Iqbal (1877-1938). First, it shows that philosophical concepts mediate the divine revelation and the natural phenomena. This mediation between Qur'anic signs and natural signs can be seen as a metaphorical process of translation to identify the divine Reality from which these two semantic orders both derive. Second, we shall see that philosophical thought also has the task of opening to divine Reality through mystical experience. This Reality is defined as a \"creative flow\". For Iqbal, the true mediation between Qur'anic signs and natural signs is accomplished in the assumption of this permanent creativity that irrigates the universe. But this cosmological dimension can only be reached through mystical experience, supported by the work of philosophical translation.","page_numbers":"171-200","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"Analecta Bruxellensia"},"translated_abstract":"Cet article étudie le statut et le rôle du discours philosophique dans la pensée religieuse de Muhammad Iqbal (1877-1938). Premièrement, il s'agit de montrer que la conceptualité philosophique constitue une médiation entre la révélation divine et les phénomènes naturels. Cette médiation entre les signes coraniques et les signes naturels peut être considérée, au sens figuré, comme un travail de traduction afin de mieux cerner la Réalité divine, dont ces deux ordres sémantiques procèdent l'un et l'autre. Deuxièmement, on verra que la pensée philosophique a également pour tâche d'ouvrir à la Réalité divine à travers l'expérience mystique. Cette Réalité est définie comme un « flux créateur ». Pour Iqbal, la médiation entre les signes coraniques et les signes naturels s'accomplit dans l'assomption de cette créativité permanente qui irrigue l'univers. Toutefois, c'est pour cette raison qu'elle est préparée par le travail de traduction que l'expérience mystique atteint cette dimension cosmologique. Summary.\n\nThis paper examines the status and the role of philosophical discourse in the religious thought developed by Muhammad Iqbal (1877-1938). First, it shows that philosophical concepts mediate the divine revelation and the natural phenomena. This mediation between Qur'anic signs and natural signs can be seen as a metaphorical process of translation to identify the divine Reality from which these two semantic orders both derive. Second, we shall see that philosophical thought also has the task of opening to divine Reality through mystical experience. This Reality is defined as a \"creative flow\". For Iqbal, the true mediation between Qur'anic signs and natural signs is accomplished in the assumption of this permanent creativity that irrigates the universe. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43814769"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43814769/Arch%C3%A9ologie_du_monde_de_la_vie_et_ph%C3%A9nom%C3%A9nologie_de_la_corpor%C3%A9it%C3%A9_chez_Jan_Pato%C4%8Dka"><img alt="Research paper thumbnail of Archéologie du monde de la vie et phénoménologie de la corporéité chez Jan Patočka" class="work-thumbnail" src="https://attachments.academia-assets.com/64134654/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43814769/Arch%C3%A9ologie_du_monde_de_la_vie_et_ph%C3%A9nom%C3%A9nologie_de_la_corpor%C3%A9it%C3%A9_chez_Jan_Pato%C4%8Dka">Archéologie du monde de la vie et phénoménologie de la corporéité chez Jan Patočka</a></div><div class="wp-workCard_item"><span>Philosophiques</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">RÉSUMÉ. — L’objectif de cet article est de mettre en évidence la façon dont la phénoménologie de ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">RÉSUMÉ. — L’objectif de cet article est de mettre en évidence la façon dont la phénoménologie de la corporéité, développée dans ses derniers textes par le philosophe tchèque Jan Patočka, peut être envisagée comme l’ultime étape de l’archéologie de la Lebenswelt telle qu’elle a été pensée par Edmund Husserl et réélaborée par Martin Heidegger. Suivant cette hypothèse exégétique et philosophique, une phénoménologie du corps vivant peut seule être considérée comme une tentative sérieuse pour résoudre le conflit entre les images « manifeste » et « scientifique » du monde. La particularité de la phénoménologie du corps propre de Patočka est d’accentuer la connexion entre la notion de sens, la dimension affective de l’expérience humaine et la nécessité de tenir compte du point de vue de la corporéité dans l’expérience.<br /><br />ABSTRACT. — The purpose of this paper is to show how the phenomenology of the body developed in his late writings by the Czech philosopher Jan Patočka can be seen as the final stage of the archaeology of the Lebenswelt developed by Edmund Husserl and reshaped by Martin Heidegger. According to this exegetical and philosophical hypothesis, only a phenomenology of the body can be a serious attempt to resolve the conflict between the so-called “manifest” and “scientific” images of the world, in which the concept of Lebenswelt is rooted. The peculiarity of Jan Patočka’s phenomenology of the body is to stress the strong connection between the notion of sense, the affective dimension of human experience and the necessity of taking into consideration a “bodily” point of view on the experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="63877bceac10400ccd9069f507cf5e3a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64134654,"asset_id":43814769,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64134654/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43814769"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43814769"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43814769; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43814769]").text(description); $(".js-view-count[data-work-id=43814769]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43814769; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43814769']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43814769, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "63877bceac10400ccd9069f507cf5e3a" } } $('.js-work-strip[data-work-id=43814769]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43814769,"title":"Archéologie du monde de la vie et phénoménologie de la corporéité chez Jan Patočka","translated_title":"","metadata":{"doi":"10.7202/1070250ar","issue":"1","volume":"47","abstract":"RÉSUMÉ. — L’objectif de cet article est de mettre en évidence la façon dont la phénoménologie de la corporéité, développée dans ses derniers textes par le philosophe tchèque Jan Patočka, peut être envisagée comme l’ultime étape de l’archéologie de la Lebenswelt telle qu’elle a été pensée par Edmund Husserl et réélaborée par Martin Heidegger. Suivant cette hypothèse exégétique et philosophique, une phénoménologie du corps vivant peut seule être considérée comme une tentative sérieuse pour résoudre le conflit entre les images « manifeste » et « scientifique » du monde. La particularité de la phénoménologie du corps propre de Patočka est d’accentuer la connexion entre la notion de sens, la dimension affective de l’expérience humaine et la nécessité de tenir compte du point de vue de la corporéité dans l’expérience.\n\nABSTRACT. — The purpose of this paper is to show how the phenomenology of the body developed in his late writings by the Czech philosopher Jan Patočka can be seen as the final stage of the archaeology of the Lebenswelt developed by Edmund Husserl and reshaped by Martin Heidegger. According to this exegetical and philosophical hypothesis, only a phenomenology of the body can be a serious attempt to resolve the conflict between the so-called “manifest” and “scientific” images of the world, in which the concept of Lebenswelt is rooted. The peculiarity of Jan Patočka’s phenomenology of the body is to stress the strong connection between the notion of sense, the affective dimension of human experience and the necessity of taking into consideration a “bodily” point of view on the experience.","page_numbers":"57-77","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Philosophiques"},"translated_abstract":"RÉSUMÉ. — L’objectif de cet article est de mettre en évidence la façon dont la phénoménologie de la corporéité, développée dans ses derniers textes par le philosophe tchèque Jan Patočka, peut être envisagée comme l’ultime étape de l’archéologie de la Lebenswelt telle qu’elle a été pensée par Edmund Husserl et réélaborée par Martin Heidegger. Suivant cette hypothèse exégétique et philosophique, une phénoménologie du corps vivant peut seule être considérée comme une tentative sérieuse pour résoudre le conflit entre les images « manifeste » et « scientifique » du monde. La particularité de la phénoménologie du corps propre de Patočka est d’accentuer la connexion entre la notion de sens, la dimension affective de l’expérience humaine et la nécessité de tenir compte du point de vue de la corporéité dans l’expérience.\n\nABSTRACT. — The purpose of this paper is to show how the phenomenology of the body developed in his late writings by the Czech philosopher Jan Patočka can be seen as the final stage of the archaeology of the Lebenswelt developed by Edmund Husserl and reshaped by Martin Heidegger. According to this exegetical and philosophical hypothesis, only a phenomenology of the body can be a serious attempt to resolve the conflict between the so-called “manifest” and “scientific” images of the world, in which the concept of Lebenswelt is rooted. The peculiarity of Jan Patočka’s phenomenology of the body is to stress the strong connection between the notion of sense, the affective dimension of human experience and the necessity of taking into consideration a “bodily” point of view on the experience.","internal_url":"https://www.academia.edu/43814769/Arch%C3%A9ologie_du_monde_de_la_vie_et_ph%C3%A9nom%C3%A9nologie_de_la_corpor%C3%A9it%C3%A9_chez_Jan_Pato%C4%8Dka","translated_internal_url":"","created_at":"2020-08-09T06:04:09.285-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":5452796,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64134654,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64134654/thumbnails/1.jpg","file_name":"Zincq_Patocka_Philosophiques.pdf","download_url":"https://www.academia.edu/attachments/64134654/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Archeologie_du_monde_de_la_vie_et_phenom.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64134654/Zincq_Patocka_Philosophiques-libre.pdf?1597002429=\u0026response-content-disposition=attachment%3B+filename%3DArcheologie_du_monde_de_la_vie_et_phenom.pdf\u0026Expires=1733229468\u0026Signature=PmVgyEAVvq0aKNlPKdLRLpuSKUozVKRw84JG6laxHLoH-E9m9U2E3N7ST0ZvDN0uRGG2JvU4b9UXmB9fmR8Jfk8dO7Sd6uZgP2vMKuTZt4zA18xdjFYLcpHkZOp8PlrUskabRK5XKXlfP729rAViTM2TMMPXkHjYgVM8rYp61OJewnQPXei5p8GBDQhB0OD~pcI5RD2TvBsgLd1llkI4-HPI5~Lyuhxyu0Wfu1EcjgBB0Vvtk7T-jG7MsAjRLi~QEVesIlQqCoDdeEDNmYeztOW970FveAjx4JEpQRPiXMRoGHCfm3JlqlQmfSuTS6mVARNM5JEIBHx5PPX8JNR8jA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Archéologie_du_monde_de_la_vie_et_phénoménologie_de_la_corporéité_chez_Jan_Patočka","translated_slug":"","page_count":21,"language":"fr","content_type":"Work","owner":{"id":5452796,"first_name":"Aurélien","middle_initials":null,"last_name":"Zincq","page_name":"AurélienZincq","domain_name":"futp","created_at":"2013-09-08T06:29:18.690-07:00","display_name":"Aurélien Zincq","url":"https://futp.academia.edu/Aur%C3%A9lienZincq"},"attachments":[{"id":64134654,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64134654/thumbnails/1.jpg","file_name":"Zincq_Patocka_Philosophiques.pdf","download_url":"https://www.academia.edu/attachments/64134654/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Archeologie_du_monde_de_la_vie_et_phenom.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64134654/Zincq_Patocka_Philosophiques-libre.pdf?1597002429=\u0026response-content-disposition=attachment%3B+filename%3DArcheologie_du_monde_de_la_vie_et_phenom.pdf\u0026Expires=1733229468\u0026Signature=PmVgyEAVvq0aKNlPKdLRLpuSKUozVKRw84JG6laxHLoH-E9m9U2E3N7ST0ZvDN0uRGG2JvU4b9UXmB9fmR8Jfk8dO7Sd6uZgP2vMKuTZt4zA18xdjFYLcpHkZOp8PlrUskabRK5XKXlfP729rAViTM2TMMPXkHjYgVM8rYp61OJewnQPXei5p8GBDQhB0OD~pcI5RD2TvBsgLd1llkI4-HPI5~Lyuhxyu0Wfu1EcjgBB0Vvtk7T-jG7MsAjRLi~QEVesIlQqCoDdeEDNmYeztOW970FveAjx4JEpQRPiXMRoGHCfm3JlqlQmfSuTS6mVARNM5JEIBHx5PPX8JNR8jA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":1441,"name":"Philosophical Anthropology","url":"https://www.academia.edu/Documents/in/Philosophical_Anthropology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger"},{"id":13791,"name":"Michel Henry","url":"https://www.academia.edu/Documents/in/Michel_Henry"},{"id":22674,"name":"Jan Patocka","url":"https://www.academia.edu/Documents/in/Jan_Patocka"},{"id":25616,"name":"Phenomenology of the Body (Philosophy)","url":"https://www.academia.edu/Documents/in/Phenomenology_of_the_Body_Philosophy_"},{"id":91722,"name":"Philosophy of the Subject","url":"https://www.academia.edu/Documents/in/Philosophy_of_the_Subject"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41058767"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41058767/La_dimension_mystique_de_la_raison_selon_Jean_Ladri%C3%A8re"><img alt="Research paper thumbnail of La dimension mystique de la raison selon Jean Ladrière" class="work-thumbnail" src="https://attachments.academia-assets.com/61329873/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41058767/La_dimension_mystique_de_la_raison_selon_Jean_Ladri%C3%A8re">La dimension mystique de la raison selon Jean Ladrière</a></div><div class="wp-workCard_item"><span>J. Leclercq & T. Scaillet (éd.), Lire Jean Ladrière. Une introduction à son oeuvre, Louvain, Presses Universitaires de Louvain</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Jean Ladrière a consacré l’essentiel de son œuvre philosophique à une réflexion sur « les grandes...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jean Ladrière a consacré l’essentiel de son œuvre philosophique à une réflexion sur « les grandes étapes de la raison et ses figures principales » . Sur son versant métaphysique, cette réflexion s’articule étroitement à un questionnement de type eschatologique sur le devenir de la raison, qu’il définit comme l’émergence progressive d’elle-même à travers une série de moments qui, dans leur diversité, se font l’écho de l’espérance du vrai et du juste . Dans cette étude, je souhaiterais en quelque sorte prendre à rebrousse-poil la réflexion de Ladrière sur le destin de la raison. Au lieu d’en accompagner le questionnement sur son instauration processuelle, mon objectif est d’interroger ces passages où Ladrière s’intéresse à « l’origine » de la raison et au milieu dont elle émerge – en bref, ce qu’il appelle la dimension mystique de la raison . La thèse de Ladrière est en effet que « le » mystique est un élément fondateur et constitutif de l’entreprise rationnelle. Cependant, en quel sens s’agit-il d’entendre ce terme ? Comment est-il permis de soutenir ce paradoxe selon lequel la raison trouve son origine dans ce qui semble a priori en constituer une antinomie ?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="03e2a19656df55094047b529e865d530" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61329873,"asset_id":41058767,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61329873/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41058767"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41058767"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41058767; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41058767]").text(description); $(".js-view-count[data-work-id=41058767]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41058767; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41058767']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 41058767, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "03e2a19656df55094047b529e865d530" } } $('.js-work-strip[data-work-id=41058767]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41058767,"title":"La dimension mystique de la raison selon Jean Ladrière","translated_title":"","metadata":{"abstract":"Jean Ladrière a consacré l’essentiel de son œuvre philosophique à une réflexion sur « les grandes étapes de la raison et ses figures principales » . Sur son versant métaphysique, cette réflexion s’articule étroitement à un questionnement de type eschatologique sur le devenir de la raison, qu’il définit comme l’émergence progressive d’elle-même à travers une série de moments qui, dans leur diversité, se font l’écho de l’espérance du vrai et du juste . Dans cette étude, je souhaiterais en quelque sorte prendre à rebrousse-poil la réflexion de Ladrière sur le destin de la raison. Au lieu d’en accompagner le questionnement sur son instauration processuelle, mon objectif est d’interroger ces passages où Ladrière s’intéresse à « l’origine » de la raison et au milieu dont elle émerge – en bref, ce qu’il appelle la dimension mystique de la raison . La thèse de Ladrière est en effet que « le » mystique est un élément fondateur et constitutif de l’entreprise rationnelle. Cependant, en quel sens s’agit-il d’entendre ce terme ? 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Au lieu d’en accompagner le questionnement sur son instauration processuelle, mon objectif est d’interroger ces passages où Ladrière s’intéresse à « l’origine » de la raison et au milieu dont elle émerge – en bref, ce qu’il appelle la dimension mystique de la raison . La thèse de Ladrière est en effet que « le » mystique est un élément fondateur et constitutif de l’entreprise rationnelle. Cependant, en quel sens s’agit-il d’entendre ce terme ? 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I argue that Husserl, despite some significant changes in his philosophical views between 1901 and 1913, always maintained that sensations have a founding role to play in perceptual experience. The proposed interpretation is build against the idea of a scission in Husserl's work as regards the status of sensations—an idea which became widespread due to the so-called (neo-)Fregean readings of phenomenology. Even if the notion of sense (―Noema‖) gains in importance in the Ideas, I argue that this does not discredit the sensuous stuff when it comes to the constitution of perceptual objects.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3bc80b9f0853acbd0e443a4518125a40" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53597967,"asset_id":33574261,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53597967/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33574261"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33574261"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33574261; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33574261]").text(description); $(".js-view-count[data-work-id=33574261]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33574261; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33574261']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33574261, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3bc80b9f0853acbd0e443a4518125a40" } } $('.js-work-strip[data-work-id=33574261]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33574261,"title":"Sens et non-sens de l'hylétique dans la phénoménologie de Husserl","translated_title":"","metadata":{"abstract":"The purpose of this paper is to stress the constancy of the Husserlian conception of sensible contents. I argue that Husserl, despite some significant changes in his philosophical views between 1901 and 1913, always maintained that sensations have a founding role to play in perceptual experience. The proposed interpretation is build against the idea of a scission in Husserl's work as regards the status of sensations—an idea which became widespread due to the so-called (neo-)Fregean readings of phenomenology. Even if the notion of sense (―Noema‖) gains in importance in the Ideas, I argue that this does not discredit the sensuous stuff when it comes to the constitution of perceptual objects.","journal_name":"META: RESEARCH IN HERMENEUTICS, PHENOMENOLOGY, AND PRACTICAL PHILOSOPHY","publication_date":{"day":null,"month":6,"year":2017,"errors":{}}},"translated_abstract":"The purpose of this paper is to stress the constancy of the Husserlian conception of sensible contents. 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Even if the notion of sense (―Noema‖) gains in importance in the Ideas, I argue that this does not discredit the sensuous stuff when it comes to the constitution of perceptual objects.","internal_url":"https://www.academia.edu/33574261/Sens_et_non_sens_de_lhyl%C3%A9tique_dans_la_ph%C3%A9nom%C3%A9nologie_de_Husserl","translated_internal_url":"","created_at":"2017-06-20T10:58:32.049-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":5452796,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":29440719,"work_id":33574261,"tagging_user_id":5452796,"tagged_user_id":null,"co_author_invite_id":4547980,"email":"a***q@doct.ulg.ac.be","display_order":1,"name":"Aurélien Zincq","title":"Sens et non-sens de l'hylétique dans la phénoménologie de Husserl"}],"downloadable_attachments":[{"id":53597967,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53597967/thumbnails/1.jpg","file_name":"Zincq_Sens_et_non-sens_de_lhyletique_dans_la_phenomenologie_de_Husserl.pdf","download_url":"https://www.academia.edu/attachments/53597967/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sens_et_non_sens_de_lhyletique_dans_la_p.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53597967/Zincq_Sens_et_non-sens_de_lhyletique_dans_la_phenomenologie_de_Husserl-libre.pdf?1497981657=\u0026response-content-disposition=attachment%3B+filename%3DSens_et_non_sens_de_lhyletique_dans_la_p.pdf\u0026Expires=1733229468\u0026Signature=AofKqqhvZ7A71Ra2RfYQ2kDCP9No8Ri6x~q8stgdeWb6SIFR5WaLnZw6igt5Yfpcu9pzXf3bEYmVZWEvHY-c-HjDeGTsj9XdsBWHWw-j~RvxO3kR~pTv~FItx3spXfa0EnsjbrylwEkJUstreKUi2T5~o3a3Fz~66jnhz2fh~UPxyoDs8eS8F8xmfGmyV1koP-ZuELx8V23Wt4dTGQ44phfF5V2uAGhjgnPMYcGSMaAHTWibJQq6DSksUah-DFGqGlvfqSjdBUpKrpnTY7G6PAwDJK7KxyAjqc0A5PhxBOd0R~b~qg1y1lm~Lm9rd86GUu04DT3nP8eU67jarouJ~g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sens_et_non_sens_de_lhylétique_dans_la_phénoménologie_de_Husserl","translated_slug":"","page_count":33,"language":"fr","content_type":"Work","owner":{"id":5452796,"first_name":"Aurélien","middle_initials":null,"last_name":"Zincq","page_name":"AurélienZincq","domain_name":"futp","created_at":"2013-09-08T06:29:18.690-07:00","display_name":"Aurélien Zincq","url":"https://futp.academia.edu/Aur%C3%A9lienZincq"},"attachments":[{"id":53597967,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53597967/thumbnails/1.jpg","file_name":"Zincq_Sens_et_non-sens_de_lhyletique_dans_la_phenomenologie_de_Husserl.pdf","download_url":"https://www.academia.edu/attachments/53597967/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Sens_et_non_sens_de_lhyletique_dans_la_p.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53597967/Zincq_Sens_et_non-sens_de_lhyletique_dans_la_phenomenologie_de_Husserl-libre.pdf?1497981657=\u0026response-content-disposition=attachment%3B+filename%3DSens_et_non_sens_de_lhyletique_dans_la_p.pdf\u0026Expires=1733229468\u0026Signature=AofKqqhvZ7A71Ra2RfYQ2kDCP9No8Ri6x~q8stgdeWb6SIFR5WaLnZw6igt5Yfpcu9pzXf3bEYmVZWEvHY-c-HjDeGTsj9XdsBWHWw-j~RvxO3kR~pTv~FItx3spXfa0EnsjbrylwEkJUstreKUi2T5~o3a3Fz~66jnhz2fh~UPxyoDs8eS8F8xmfGmyV1koP-ZuELx8V23Wt4dTGQ44phfF5V2uAGhjgnPMYcGSMaAHTWibJQq6DSksUah-DFGqGlvfqSjdBUpKrpnTY7G6PAwDJK7KxyAjqc0A5PhxBOd0R~b~qg1y1lm~Lm9rd86GUu04DT3nP8eU67jarouJ~g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":2509,"name":"Philosophy Of Mathematics","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Mathematics"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8435,"name":"Franz Brentano","url":"https://www.academia.edu/Documents/in/Franz_Brentano"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":10735,"name":"Gestalt Psychology","url":"https://www.academia.edu/Documents/in/Gestalt_Psychology"},{"id":11117,"name":"School of Brentano","url":"https://www.academia.edu/Documents/in/School_of_Brentano"},{"id":86927,"name":"Carl Stumpf","url":"https://www.academia.edu/Documents/in/Carl_Stumpf"},{"id":746521,"name":"Noema","url":"https://www.academia.edu/Documents/in/Noema"},{"id":853489,"name":"Hyletic Phenomenology","url":"https://www.academia.edu/Documents/in/Hyletic_Phenomenology"}],"urls":[{"id":8182610,"url":"http://metajournal.org//articles_pdf/02-zincq.pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31741091"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31741091/Fait_fiction_et_assomption_Les_puissances_cognitives_de_limagination_selon_Meinong"><img alt="Research paper thumbnail of Fait, fiction et assomption : Les puissances cognitives de l'imagination selon Meinong" class="work-thumbnail" src="https://attachments.academia-assets.com/52049825/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31741091/Fait_fiction_et_assomption_Les_puissances_cognitives_de_limagination_selon_Meinong">Fait, fiction et assomption : Les puissances cognitives de l'imagination selon Meinong</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">L’objectif de cette étude est d’étudier la théorie de l’assomption élaborée par Alexius Meinong s...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">L’objectif de cette étude est d’étudier la théorie de l’assomption élaborée par Alexius Meinong sous l’angle d’une réflexion sur le caractère cognitif de l’imagination. Grâce à sa théorie de l’assomption, le philosophe autrichien a en effet offert une interprétation de l’imagination qui va pleinement dans le sens d’une reconnaissance du caractère cognitif de celle-ci. Il s’agira de voir comment Meinong réussit à saisir la singularité de cette activité intellectuelle, dont le mode propre de réalisation semble être le discours, et dont le type d’objets qu’elle appréhende consiste en des objets concrets inexistants. Pour mener à bien ce projet d’une mise en tension de l’assomption et de l’imagination, il faudra passer par une lecture sémantique de la théorie de l’objet.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4fc4eabb3ae6cebd31a04a3a12a2a5a2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":52049825,"asset_id":31741091,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/52049825/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31741091"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31741091"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31741091; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31741091]").text(description); $(".js-view-count[data-work-id=31741091]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31741091; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31741091']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 31741091, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4fc4eabb3ae6cebd31a04a3a12a2a5a2" } } $('.js-work-strip[data-work-id=31741091]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31741091,"title":"Fait, fiction et assomption : Les puissances cognitives de l'imagination selon Meinong","translated_title":"","metadata":{"abstract":"L’objectif de cette étude est d’étudier la théorie de l’assomption élaborée par Alexius Meinong sous l’angle d’une réflexion sur le caractère cognitif de l’imagination. Grâce à sa théorie de l’assomption, le philosophe autrichien a en effet offert une interprétation de l’imagination qui va pleinement dans le sens d’une reconnaissance du caractère cognitif de celle-ci. Il s’agira de voir comment Meinong réussit à saisir la singularité de cette activité intellectuelle, dont le mode propre de réalisation semble être le discours, et dont le type d’objets qu’elle appréhende consiste en des objets concrets inexistants. Pour mener à bien ce projet d’une mise en tension de l’assomption et de l’imagination, il faudra passer par une lecture sémantique de la théorie de l’objet.","journal_name":"Bulletin d'analyse phénoménologique"},"translated_abstract":"L’objectif de cette étude est d’étudier la théorie de l’assomption élaborée par Alexius Meinong sous l’angle d’une réflexion sur le caractère cognitif de l’imagination. Grâce à sa théorie de l’assomption, le philosophe autrichien a en effet offert une interprétation de l’imagination qui va pleinement dans le sens d’une reconnaissance du caractère cognitif de celle-ci. Il s’agira de voir comment Meinong réussit à saisir la singularité de cette activité intellectuelle, dont le mode propre de réalisation semble être le discours, et dont le type d’objets qu’elle appréhende consiste en des objets concrets inexistants. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31118166"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31118166/Logique_de_la_conscience_temporelle_Une_lecture_des_Le%C3%A7ons_sur_le_temps_%C3%A0_partir_des_Recherches_logiques"><img alt="Research paper thumbnail of Logique de la conscience temporelle : Une lecture des Leçons sur le temps à partir des Recherches logiques" class="work-thumbnail" src="https://attachments.academia-assets.com/51553816/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31118166/Logique_de_la_conscience_temporelle_Une_lecture_des_Le%C3%A7ons_sur_le_temps_%C3%A0_partir_des_Recherches_logiques">Logique de la conscience temporelle : Une lecture des Leçons sur le temps à partir des Recherches logiques</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Quelle est la raison qui, quelques années seulement après la parution des Recherches logiques, co...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Quelle est la raison qui, quelques années seulement après la parution des Recherches logiques, conduisit Husserl à s’intéresser à la thématique de la conscience du temps? Poursuivant l’ambitieux programme, initialement développé dans la VIe Recherche logique, d’une élucidation phénoménologique de la connaissance, Husserl consacre en effet une série de cours, dans les années 1904-1905, sur les Parties principales de la phénoménologie et théorie de la connaissance, où il tente d’approfondir son analyse des actes intellectifs de niveau inférieur (perception, attention, phantasia, etc.), censés fonder les actes intellectifs de niveau supérieur, dont la VIe Recherche avait rendu compte. Parmi ces cours, on retrouve les célèbres Leçons pour une phénoménologie de la conscience intime du temps, qui seront publiées par Heidegger en 1928. Or, comment la thématique de la conscience du temps peut-elle rencontrer celle des actes intellectifs et, partant, participer à l’élaboration d’une phénoménologie de la connaissance ? Quels éléments peuvent être apportés pour tenter de reconstruire ce passage — qui peut de prime abord sembler brusque et soudain — des Recherches logiques aux Leçons sur le temps ?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3fa84146fec81a1133e2e0d2534b8434" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51553816,"asset_id":31118166,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51553816/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31118166"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31118166"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31118166; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31118166]").text(description); $(".js-view-count[data-work-id=31118166]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31118166; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31118166']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 31118166, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3fa84146fec81a1133e2e0d2534b8434" } } $('.js-work-strip[data-work-id=31118166]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31118166,"title":"Logique de la conscience temporelle : Une lecture des Leçons sur le temps à partir des Recherches logiques","translated_title":"","metadata":{"abstract":"Quelle est la raison qui, quelques années seulement après la parution des Recherches logiques, conduisit Husserl à s’intéresser à la thématique de la conscience du temps? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="29205770"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/29205770/La_ph%C3%A9nom%C3%A9nologie_comme_pens%C3%A9e_de_la_crise_Pr%C3%A9sentation_des_Actes_du_colloque_La_modernit%C3%A9_Approches_esth%C3%A9tiques_et_ph%C3%A9nom%C3%A9nologiques_"><img alt="Research paper thumbnail of La phénoménologie comme pensée de la crise (Présentation des Actes du colloque "La modernité: Approches esthétiques et phénoménologiques")" class="work-thumbnail" src="https://attachments.academia-assets.com/49681797/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/29205770/La_ph%C3%A9nom%C3%A9nologie_comme_pens%C3%A9e_de_la_crise_Pr%C3%A9sentation_des_Actes_du_colloque_La_modernit%C3%A9_Approches_esth%C3%A9tiques_et_ph%C3%A9nom%C3%A9nologiques_">La phénoménologie comme pensée de la crise (Présentation des Actes du colloque "La modernité: Approches esthétiques et phénoménologiques")</a></div><div class="wp-workCard_item"><span>"La modernité: Approches esthétiques et phénoménologiques"</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Du 22 au 26 avril 2013 s’est tenu à l’Université de Liège le séminaire annuel du centre de recher...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Du 22 au 26 avril 2013 s’est tenu à l’Université de Liège le séminaire annuel du centre de recherche « Phénoménologies ». Pour sa septième édition, ce séminaire fut consacré au traitement, depuis les perspectives phénoménologique et sociologique, du phénomène de la modernité et des thématiques qui y sont afférentes, telles que la crise, la subjectivité, la ville et le cinéma. Le séminaire était organisé par Maud Hagelstein et Rudy Steinmetz ; les actes sont édités par Maud Hagelstein et Aurélien Zincq. 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Pour sa septième édition, ce séminaire fut consacré au traitement, depuis les perspectives phénoménologique et sociologique, du phénomène de la modernité et des thématiques qui y sont afférentes, telles que la crise, la subjectivité, la ville et le cinéma. Le séminaire était organisé par Maud Hagelstein et Rudy Steinmetz ; les actes sont édités par Maud Hagelstein et Aurélien Zincq. En voici la présentation.","location":"University of Liège, Belgium","publisher":"University of Liège","journal_name":"Bulletin d'analyse phénoménologique","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"\"La modernité: Approches esthétiques et phénoménologiques\""},"translated_abstract":"Du 22 au 26 avril 2013 s’est tenu à l’Université de Liège le séminaire annuel du centre de recherche « Phénoménologies ». Pour sa septième édition, ce séminaire fut consacré au traitement, depuis les perspectives phénoménologique et sociologique, du phénomène de la modernité et des thématiques qui y sont afférentes, telles que la crise, la subjectivité, la ville et le cinéma. Le séminaire était organisé par Maud Hagelstein et Rudy Steinmetz ; les actes sont édités par Maud Hagelstein et Aurélien Zincq. En voici la présentation.","internal_url":"https://www.academia.edu/29205770/La_ph%C3%A9nom%C3%A9nologie_comme_pens%C3%A9e_de_la_crise_Pr%C3%A9sentation_des_Actes_du_colloque_La_modernit%C3%A9_Approches_esth%C3%A9tiques_et_ph%C3%A9nom%C3%A9nologiques_","translated_internal_url":"","created_at":"2016-10-17T00:14:32.057-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":5452796,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":49681797,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/49681797/thumbnails/1.jpg","file_name":"bapxii_4_p001_020.pdf","download_url":"https://www.academia.edu/attachments/49681797/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"La_phenomenologie_comme_pensee_de_la_cri.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/49681797/bapxii_4_p001_020-libre.pdf?1476781831=\u0026response-content-disposition=attachment%3B+filename%3DLa_phenomenologie_comme_pensee_de_la_cri.pdf\u0026Expires=1733229468\u0026Signature=DWcGk78qA65MyL6L48l2DvQmSF5StKViFFlgR3Q0w14eCPycQ~aIF9PgT8JI1-F8g8aQW5KU5GH9jmgsvOloyBOrQO19SIC1MHb1tHefmSA2ufnjuWRQZbEJALsiHMIFt-2NMsgp1dD4m9U69sGzCgjrm-Pd1slA5vLcaFB2QsSGC62qR7hNqleQ6Zh7pAhiYycRpQZsAiXYOG4T3m5GzhXbdoGNOA-FsZlPCV6MnntqvypK2bz4JKVYiWQ6-7c94Op9zcmcnqZmXftpvc6oWOSOyROe2ZBmOjzjGcnECejcx9vg2gcvrtYHFsb5O0wfZk6eWn8KRpYM1e3d3~6E8Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"La_phénoménologie_comme_pensée_de_la_crise_Présentation_des_Actes_du_colloque_La_modernité_Approches_esthétiques_et_phénoménologiques_","translated_slug":"","page_count":20,"language":"fr","content_type":"Work","owner":{"id":5452796,"first_name":"Aurélien","middle_initials":null,"last_name":"Zincq","page_name":"AurélienZincq","domain_name":"futp","created_at":"2013-09-08T06:29:18.690-07:00","display_name":"Aurélien Zincq","url":"https://futp.academia.edu/Aur%C3%A9lienZincq"},"attachments":[{"id":49681797,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/49681797/thumbnails/1.jpg","file_name":"bapxii_4_p001_020.pdf","download_url":"https://www.academia.edu/attachments/49681797/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"La_phenomenologie_comme_pensee_de_la_cri.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/49681797/bapxii_4_p001_020-libre.pdf?1476781831=\u0026response-content-disposition=attachment%3B+filename%3DLa_phenomenologie_comme_pensee_de_la_cri.pdf\u0026Expires=1733229468\u0026Signature=DWcGk78qA65MyL6L48l2DvQmSF5StKViFFlgR3Q0w14eCPycQ~aIF9PgT8JI1-F8g8aQW5KU5GH9jmgsvOloyBOrQO19SIC1MHb1tHefmSA2ufnjuWRQZbEJALsiHMIFt-2NMsgp1dD4m9U69sGzCgjrm-Pd1slA5vLcaFB2QsSGC62qR7hNqleQ6Zh7pAhiYycRpQZsAiXYOG4T3m5GzhXbdoGNOA-FsZlPCV6MnntqvypK2bz4JKVYiWQ6-7c94Op9zcmcnqZmXftpvc6oWOSOyROe2ZBmOjzjGcnECejcx9vg2gcvrtYHFsb5O0wfZk6eWn8KRpYM1e3d3~6E8Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8330,"name":"Walter Benjamin","url":"https://www.academia.edu/Documents/in/Walter_Benjamin"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger"},{"id":10758,"name":"Modernity","url":"https://www.academia.edu/Documents/in/Modernity"},{"id":27258,"name":"Georg Simmel","url":"https://www.academia.edu/Documents/in/Georg_Simmel"},{"id":51195,"name":"Esthetics","url":"https://www.academia.edu/Documents/in/Esthetics"},{"id":98528,"name":"Husserl: Life-world (Lebenswelt)","url":"https://www.academia.edu/Documents/in/Husserl_Life-world_Lebenswelt_"}],"urls":[{"id":7649665,"url":"http://popups.ulg.ac.be/1782-2041/index.php?id=903"}]}, dispatcherData: dispatcherData }); 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Par là, il s'agit de mettre en évidence la façon dont, pour Heidegger, la grammaire constitue un fil conducteur permettant d'interroger directement le langage et le rapport qui s'y tisse entre l'homme et l'étant. Cette manière de pénétrer dans la réflexion heideggérienne sur le langage possède l'avantage de mettre de côté les problèmes relatifs à l'émergence de la signification, au profit d'une focalisation sur ceux de la genèse des « catégories de signification » et des principes selon lesquels elles s'articulent les unes aux autres. Nous parlons de l'avantage de cette approche car elle interroge le langage, et à travers lui le sens, non pas comme ce qui est en attente de sa saisie dans une « configuration signifiante » 1 , qui serait par exemple la proposition, mais en tant que sa manifestation n'a pas lieu hors de cette configuration, avant toute reprise linguistique. Privilégier le passage par la grammaire pour interroger le langage dans ses fondements consiste ainsi également en une thèse concernant l'origine de la signification : comme ce qui doit être envisagé à partir d'un « jaillissement » de sens qui, bien que premier, est néanmoins structuré.","publication_date":{"day":null,"month":3,"year":2016,"errors":{}},"grobid_abstract_attachment_id":45540216},"translated_abstract":null,"internal_url":"https://www.academia.edu/25232673/En_de%C3%A7%C3%A0_du_langage_Communaut%C3%A9_et_historicit%C3%A9_de_l_ant%C3%A9pr%C3%A9dicatif_selon_Heidegger","translated_internal_url":"","created_at":"2016-05-11T06:36:44.429-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":5452796,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":20128763,"work_id":25232673,"tagging_user_id":5452796,"tagged_user_id":5452796,"co_author_invite_id":4547980,"email":"z***n@gmail.com","affiliation":"Faculté universitaire de théologie protestante","display_order":0,"name":"Aurélien Zincq","title":"En deçà du langage : Communauté et historicité de l’antéprédicatif selon Heidegger"}],"downloadable_attachments":[{"id":45540216,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/45540216/thumbnails/1.jpg","file_name":"bapxii_2_p251_274.pdf","download_url":"https://www.academia.edu/attachments/45540216/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"En_deca_du_langage_Communaute_et_histori.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/45540216/bapxii_2_p251_274-libre.pdf?1462973915=\u0026response-content-disposition=attachment%3B+filename%3DEn_deca_du_langage_Communaute_et_histori.pdf\u0026Expires=1733229468\u0026Signature=c44hfSsTyAbKJlgl8TRKj9~1nrubsheJxkNDM8tnMKVzbvHSWXWV5khLxfiMP2H3WuAU2Jf0tmuFs5SjN765PdmK~P1TCMJQWE0uNmkiD62mz0NkgJfZBlkyb6oQpNA9k3D4gX5ic5HBkG8Rk7HVnG~huzRpr6MJYBGiZzJZcP0DSdWRmXgIOBqmpAXv6KXURgWNmaaj8HYE3me0~uWmnFMHmRgT5W6u96k7k4ny2IpDyu29gNz~aysom0jGWzgy62rukYght-b0RktjxnLvVvghoGOQMSuyPbbsTVTpFeSPJabNSBMA9l5DXUQrMQzoszODkVUZeUc9jzz5cONkSA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"En_deçà_du_langage_Communauté_et_historicité_de_l_antéprédicatif_selon_Heidegger","translated_slug":"","page_count":24,"language":"fr","content_type":"Work","owner":{"id":5452796,"first_name":"Aurélien","middle_initials":null,"last_name":"Zincq","page_name":"AurélienZincq","domain_name":"futp","created_at":"2013-09-08T06:29:18.690-07:00","display_name":"Aurélien Zincq","url":"https://futp.academia.edu/Aur%C3%A9lienZincq"},"attachments":[{"id":45540216,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/45540216/thumbnails/1.jpg","file_name":"bapxii_2_p251_274.pdf","download_url":"https://www.academia.edu/attachments/45540216/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"En_deca_du_langage_Communaute_et_histori.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/45540216/bapxii_2_p251_274-libre.pdf?1462973915=\u0026response-content-disposition=attachment%3B+filename%3DEn_deca_du_langage_Communaute_et_histori.pdf\u0026Expires=1733229468\u0026Signature=c44hfSsTyAbKJlgl8TRKj9~1nrubsheJxkNDM8tnMKVzbvHSWXWV5khLxfiMP2H3WuAU2Jf0tmuFs5SjN765PdmK~P1TCMJQWE0uNmkiD62mz0NkgJfZBlkyb6oQpNA9k3D4gX5ic5HBkG8Rk7HVnG~huzRpr6MJYBGiZzJZcP0DSdWRmXgIOBqmpAXv6KXURgWNmaaj8HYE3me0~uWmnFMHmRgT5W6u96k7k4ny2IpDyu29gNz~aysom0jGWzgy62rukYght-b0RktjxnLvVvghoGOQMSuyPbbsTVTpFeSPJabNSBMA9l5DXUQrMQzoszODkVUZeUc9jzz5cONkSA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":807,"name":"Philosophy Of Language","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Language"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger"},{"id":9465,"name":"Philosophy of History","url":"https://www.academia.edu/Documents/in/Philosophy_of_History"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10984885"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10984885/Ernst_Mach_psychologue_de_la_forme"><img alt="Research paper thumbnail of Ernst Mach, psychologue de la forme?" class="work-thumbnail" src="https://attachments.academia-assets.com/51224691/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10984885/Ernst_Mach_psychologue_de_la_forme">Ernst Mach, psychologue de la forme?</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ernst Mach, le célèbre physicien autrichien , est principalement connu, en philosophie et en psyc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ernst Mach, le célèbre physicien autrichien , est principalement connu, en philosophie et en psychologie, pour avoir été l’auteur d’une théorie de l’expérience sensible qui le positionna, aux côtés de W. James, comme l’un des représentants de ce courant philosophique connu sous le nom de « monisme neutre » . L’un des développements ultérieurs les plus fructueux, issu de cette théorie de l’expérience, semble avoir été la psychologie de la forme, tant dans la version qu’en a livrée l’École de Graz que l’École de Berlin. Or, à première vue, le concept de Gestalt, c’est-à-dire d’ensemble structuré qui ne peut se réduire à une somme d’éléments sensibles, est en contradiction avec la théorie moniste défendue par Mach, à savoir que toute notre vie psychique se réduit à des éléments sensibles. Si, selon Mach, tous les corps sont réductibles à leurs constituants sensibles — les éléments —, alors il ne pourrait exister, selon celui-ci, quelque chose comme une Gestalt — parce qu’il relève du concept de Gestalt de ne pas se réduire aux éléments qui la constituent. La Gestalt est distincte du complexe de représentations par le biais duquel elle est appréhendée. Quel statut, dès lors, est-il permis d’accorder à la théorie des sensations de Mach dans la généalogie de la Gestaltpsychologie ?<br />Mon intention dans cette étude est de défendre la thèse que, loin de s’exclurent, le projet d’une analyse des sensations et la notion de Gestalt se complètent dans la théorie de l’expérience élaborée par Mach. Plus précisément, je soutiendrai l’idée que l’on retrouve, chez Mach, une conception de l’expérience sensible selon laquelle la perception s’oriente dans le flux des sensations grâce à un processus de reconnaissance d’entités « unes et indivisibles », c’est-à-dire des entités de nature figurale. Selon cette ligne interprétative, la notion de Gestalt constitue l’un des développements nécessaires de la théorie des sensations proposée par Mach.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9cc6ff8f655fa84ac4a9177184afd606" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51224691,"asset_id":10984885,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51224691/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10984885"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10984885"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10984885; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10984885]").text(description); $(".js-view-count[data-work-id=10984885]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10984885; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10984885']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10984885, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9cc6ff8f655fa84ac4a9177184afd606" } } $('.js-work-strip[data-work-id=10984885]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10984885,"title":"Ernst Mach, psychologue de la forme?","translated_title":"","metadata":{"abstract":"Ernst Mach, le célèbre physicien autrichien , est principalement connu, en philosophie et en psychologie, pour avoir été l’auteur d’une théorie de l’expérience sensible qui le positionna, aux côtés de W. James, comme l’un des représentants de ce courant philosophique connu sous le nom de « monisme neutre » . L’un des développements ultérieurs les plus fructueux, issu de cette théorie de l’expérience, semble avoir été la psychologie de la forme, tant dans la version qu’en a livrée l’École de Graz que l’École de Berlin. Or, à première vue, le concept de Gestalt, c’est-à-dire d’ensemble structuré qui ne peut se réduire à une somme d’éléments sensibles, est en contradiction avec la théorie moniste défendue par Mach, à savoir que toute notre vie psychique se réduit à des éléments sensibles. Si, selon Mach, tous les corps sont réductibles à leurs constituants sensibles — les éléments —, alors il ne pourrait exister, selon celui-ci, quelque chose comme une Gestalt — parce qu’il relève du concept de Gestalt de ne pas se réduire aux éléments qui la constituent. La Gestalt est distincte du complexe de représentations par le biais duquel elle est appréhendée. Quel statut, dès lors, est-il permis d’accorder à la théorie des sensations de Mach dans la généalogie de la Gestaltpsychologie ?\nMon intention dans cette étude est de défendre la thèse que, loin de s’exclurent, le projet d’une analyse des sensations et la notion de Gestalt se complètent dans la théorie de l’expérience élaborée par Mach. Plus précisément, je soutiendrai l’idée que l’on retrouve, chez Mach, une conception de l’expérience sensible selon laquelle la perception s’oriente dans le flux des sensations grâce à un processus de reconnaissance d’entités « unes et indivisibles », c’est-à-dire des entités de nature figurale. Selon cette ligne interprétative, la notion de Gestalt constitue l’un des développements nécessaires de la théorie des sensations proposée par Mach.","publisher":"Editions de Minuit, Paris","journal_name":"Philosophie","publication_date":{"day":null,"month":3,"year":2017,"errors":{}}},"translated_abstract":"Ernst Mach, le célèbre physicien autrichien , est principalement connu, en philosophie et en psychologie, pour avoir été l’auteur d’une théorie de l’expérience sensible qui le positionna, aux côtés de W. James, comme l’un des représentants de ce courant philosophique connu sous le nom de « monisme neutre » . L’un des développements ultérieurs les plus fructueux, issu de cette théorie de l’expérience, semble avoir été la psychologie de la forme, tant dans la version qu’en a livrée l’École de Graz que l’École de Berlin. Or, à première vue, le concept de Gestalt, c’est-à-dire d’ensemble structuré qui ne peut se réduire à une somme d’éléments sensibles, est en contradiction avec la théorie moniste défendue par Mach, à savoir que toute notre vie psychique se réduit à des éléments sensibles. Si, selon Mach, tous les corps sont réductibles à leurs constituants sensibles — les éléments —, alors il ne pourrait exister, selon celui-ci, quelque chose comme une Gestalt — parce qu’il relève du concept de Gestalt de ne pas se réduire aux éléments qui la constituent. La Gestalt est distincte du complexe de représentations par le biais duquel elle est appréhendée. Quel statut, dès lors, est-il permis d’accorder à la théorie des sensations de Mach dans la généalogie de la Gestaltpsychologie ?\nMon intention dans cette étude est de défendre la thèse que, loin de s’exclurent, le projet d’une analyse des sensations et la notion de Gestalt se complètent dans la théorie de l’expérience élaborée par Mach. Plus précisément, je soutiendrai l’idée que l’on retrouve, chez Mach, une conception de l’expérience sensible selon laquelle la perception s’oriente dans le flux des sensations grâce à un processus de reconnaissance d’entités « unes et indivisibles », c’est-à-dire des entités de nature figurale. Selon cette ligne interprétative, la notion de Gestalt constitue l’un des développements nécessaires de la théorie des sensations proposée par Mach.","internal_url":"https://www.academia.edu/10984885/Ernst_Mach_psychologue_de_la_forme","translated_internal_url":"","created_at":"2015-02-21T23:43:44.376-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":5452796,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":51224691,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51224691/thumbnails/1.jpg","file_name":"art._zincq_mach.20_-_FINAL.pdf","download_url":"https://www.academia.edu/attachments/51224691/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ernst_Mach_psychologue_de_la_forme.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51224691/art._zincq_mach.20_-_FINAL-libre.pdf?1483732638=\u0026response-content-disposition=attachment%3B+filename%3DErnst_Mach_psychologue_de_la_forme.pdf\u0026Expires=1733229468\u0026Signature=AH-oekMk~TGxMEQEJXKdzTTvK~FKV227SxEspNappsSh0XutIVA30L1PxSXODW2~lhoxizzRuIIG6JtK8EhtxBKDRUcVf2vBIi6YKfUCAumhirplDLGWt9Vi~OIC~mPo~fCCsTHFiEGFrDhVajmNW2YMXWeo8DmmCDTRIQOAU1XsM42uB4MB0jkl50LDtUt9P4FlGviqwERiNlcJWAPSMjmIbXYXX8K4u-mkfXX0FA6Ac~I0MdShm~CAFIGHFqWaR2ovTjucakAH~s3BrpFVAEuDokVJzBcp8DP85WdQxoAySqR-isXFTN8q9C~rb9EA~BmZr1q049Y-vjbybyRf1g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Ernst_Mach_psychologue_de_la_forme","translated_slug":"","page_count":22,"language":"fr","content_type":"Work","owner":{"id":5452796,"first_name":"Aurélien","middle_initials":null,"last_name":"Zincq","page_name":"AurélienZincq","domain_name":"futp","created_at":"2013-09-08T06:29:18.690-07:00","display_name":"Aurélien Zincq","url":"https://futp.academia.edu/Aur%C3%A9lienZincq"},"attachments":[{"id":51224691,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51224691/thumbnails/1.jpg","file_name":"art._zincq_mach.20_-_FINAL.pdf","download_url":"https://www.academia.edu/attachments/51224691/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Ernst_Mach_psychologue_de_la_forme.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51224691/art._zincq_mach.20_-_FINAL-libre.pdf?1483732638=\u0026response-content-disposition=attachment%3B+filename%3DErnst_Mach_psychologue_de_la_forme.pdf\u0026Expires=1733229468\u0026Signature=AH-oekMk~TGxMEQEJXKdzTTvK~FKV227SxEspNappsSh0XutIVA30L1PxSXODW2~lhoxizzRuIIG6JtK8EhtxBKDRUcVf2vBIi6YKfUCAumhirplDLGWt9Vi~OIC~mPo~fCCsTHFiEGFrDhVajmNW2YMXWeo8DmmCDTRIQOAU1XsM42uB4MB0jkl50LDtUt9P4FlGviqwERiNlcJWAPSMjmIbXYXX8K4u-mkfXX0FA6Ac~I0MdShm~CAFIGHFqWaR2ovTjucakAH~s3BrpFVAEuDokVJzBcp8DP85WdQxoAySqR-isXFTN8q9C~rb9EA~BmZr1q049Y-vjbybyRf1g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":10735,"name":"Gestalt Psychology","url":"https://www.academia.edu/Documents/in/Gestalt_Psychology"},{"id":17728,"name":"Philosophy of perception","url":"https://www.academia.edu/Documents/in/Philosophy_of_perception"},{"id":23411,"name":"Ernst Mach","url":"https://www.academia.edu/Documents/in/Ernst_Mach"},{"id":25841,"name":"John McDowell","url":"https://www.academia.edu/Documents/in/John_McDowell"},{"id":40247,"name":"Sensation and Perception","url":"https://www.academia.edu/Documents/in/Sensation_and_Perception"},{"id":90905,"name":"Phenomenal Consciousness","url":"https://www.academia.edu/Documents/in/Phenomenal_Consciousness"}],"urls":[{"id":7913834,"url":"http://www.leseditionsdeminuit.fr/livre-Philosophie_n%C2%B0_133-3227-1-1-0-1.html"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10984845"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10984845/Lorigine_du_grammatical_selon_le_projet_husserlien_dune_g%C3%A9n%C3%A9alogie_de_la_logique"><img alt="Research paper thumbnail of L'origine du grammatical selon le projet husserlien d'une généalogie de la logique" class="work-thumbnail" src="https://attachments.academia-assets.com/38737694/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10984845/Lorigine_du_grammatical_selon_le_projet_husserlien_dune_g%C3%A9n%C3%A9alogie_de_la_logique">L'origine du grammatical selon le projet husserlien d'une généalogie de la logique</a></div><div class="wp-workCard_item"><span>Ithaque. Revue de Philosophie de l'Université de Montréal</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Cette étude examine la thèse soutenant la présence d’une structure syntaxique au sein de l’expéri...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Cette étude examine la thèse soutenant la présence d’une structure syntaxique au sein de l’expérience antéprédicative, développée par Husserl dans Expérience et jugement, relativement au projet de la grammaire pure logique élaborée dans la IVe Recherche logique. L’idée défendue est que le dernier Husserl réhabilite ou réévalue certaines thèses de cette IVe Recherche dans le cadre de la théorie de l’expérience antéprédicative dont il est fait état dans la Ière section d’Expérience et jugement. Il s’agit alors pour Husserl de réussir à penser la façon dont les principes syntaxiques régissant le jugement constituent la réplique de la structure propre à l’expérience antéprédicative.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="db5fb8712b9a490fcb590effe80b9875" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38737694,"asset_id":10984845,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38737694/download_file?st=MTczMzIyNTg2OSw4LjIyMi4yMDguMTQ2&st=MTczMzIyNTg2OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10984845"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10984845"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10984845; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10984845]").text(description); $(".js-view-count[data-work-id=10984845]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10984845; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10984845']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10984845, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "db5fb8712b9a490fcb590effe80b9875" } } $('.js-work-strip[data-work-id=10984845]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10984845,"title":"L'origine du grammatical selon le projet husserlien d'une généalogie de la logique","translated_title":"","metadata":{"abstract":"Cette étude examine la thèse soutenant la présence d’une structure syntaxique au sein de l’expérience antéprédicative, développée par Husserl dans Expérience et jugement, relativement au projet de la grammaire pure logique élaborée dans la IVe Recherche logique. L’idée défendue est que le dernier Husserl réhabilite ou réévalue certaines thèses de cette IVe Recherche dans le cadre de la théorie de l’expérience antéprédicative dont il est fait état dans la Ière section d’Expérience et jugement. Il s’agit alors pour Husserl de réussir à penser la façon dont les principes syntaxiques régissant le jugement constituent la réplique de la structure propre à l’expérience antéprédicative.","publication_date":{"day":null,"month":null,"year":2015,"errors":{}},"publication_name":"Ithaque. Revue de Philosophie de l'Université de Montréal"},"translated_abstract":"Cette étude examine la thèse soutenant la présence d’une structure syntaxique au sein de l’expérience antéprédicative, développée par Husserl dans Expérience et jugement, relativement au projet de la grammaire pure logique élaborée dans la IVe Recherche logique. 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NIVELEAU (dir.), Vers une philosophie scientifique : Le programme de Brentano, préface de Jocelyn Benoist, Paris, Éditions Démopolis, coll. « Quaero », 2014." class="work-thumbnail" src="https://attachments.academia-assets.com/36210398/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10087586/C_E_NIVELEAU_dir_Vers_une_philosophie_scientifique_Le_programme_de_Brentano_pr%C3%A9face_de_Jocelyn_Benoist_Paris_%C3%89ditions_D%C3%A9mopolis_coll_Quaero_2014">C.-E. NIVELEAU (dir.), Vers une philosophie scientifique : Le programme de Brentano, préface de Jocelyn Benoist, Paris, Éditions Démopolis, coll. « Quaero », 2014.</a></div><div class="wp-workCard_item"><span>Bulletin d'analyse phénoménologique, XI, 2, 2015 (Recensions 3), p. 3-6.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0fedafd1d4cd51514f71aeb32762f646" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36210398,"asset_id":10087586,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36210398/download_file?st=MTczMzIyNTg3MSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10087586"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10087586"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10087586; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10087586]").text(description); $(".js-view-count[data-work-id=10087586]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10087586; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10087586']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10087586, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0fedafd1d4cd51514f71aeb32762f646" } } $('.js-work-strip[data-work-id=10087586]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10087586,"title":"C.-E. 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HUSSERL, Sur l’histoire de la philosophie: Choix de textes, présentation et traduction de L. Perreau, Paris, Vrin, coll. « Bibliothèque des Textes Philosophiques », 2014." class="work-thumbnail" src="https://attachments.academia-assets.com/36210352/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10087496/E_HUSSERL_Sur_l_histoire_de_la_philosophie_Choix_de_textes_pr%C3%A9sentation_et_traduction_de_L_Perreau_Paris_Vrin_coll_Biblioth%C3%A8que_des_Textes_Philosophiques_2014">E. HUSSERL, Sur l’histoire de la philosophie: Choix de textes, présentation et traduction de L. Perreau, Paris, Vrin, coll. « Bibliothèque des Textes Philosophiques », 2014.</a></div><div class="wp-workCard_item"><span>Bulletin d'analyse phénoménologique, XI, 2, 2015 (Recensions 3), p. 1-3.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="95fd6f74eda0af6b50b97b4cfa571a69" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36210352,"asset_id":10087496,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36210352/download_file?st=MTczMzIyNTg3MSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10087496"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10087496"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10087496; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10087496]").text(description); $(".js-view-count[data-work-id=10087496]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10087496; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10087496']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10087496, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "95fd6f74eda0af6b50b97b4cfa571a69" } } $('.js-work-strip[data-work-id=10087496]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10087496,"title":"E. 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CAVAZZINI, Signes, formes, gestes. Études sur les régimes symboliques des sciences, Paris, Éditions Hermann, coll. "Visions des Sciences", 2012." class="work-thumbnail" src="https://attachments.academia-assets.com/33805622/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7176087/A_CAVAZZINI_Signes_formes_gestes_%C3%89tudes_sur_les_r%C3%A9gimes_symboliques_des_sciences_Paris_%C3%89ditions_Hermann_coll_Visions_des_Sciences_2012">A. CAVAZZINI, Signes, formes, gestes. Études sur les régimes symboliques des sciences, Paris, Éditions Hermann, coll. "Visions des Sciences", 2012.</a></div><div class="wp-workCard_item"><span>Bulletin d'analyse phénoménologique, X/7, 2014 (Recensions 2), p. 26-36.</span><span>, Jun 2014</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="95ef3c7926dc9a3ba67d6fe2460cc3ad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33805622,"asset_id":7176087,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33805622/download_file?st=MTczMzIyNTg3MSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7176087"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7176087"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7176087; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7176087]").text(description); $(".js-view-count[data-work-id=7176087]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7176087; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7176087']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7176087, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "95ef3c7926dc9a3ba67d6fe2460cc3ad" } } $('.js-work-strip[data-work-id=7176087]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7176087,"title":"A. 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COURTINE, Archéo-Logique. Husserl, Heidegger, Patocka, Paris, Presses Universitaires de France, coll. "Épiméthée", 2013." class="work-thumbnail" src="https://attachments.academia-assets.com/33805605/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7176063/J_F_COURTINE_Arch%C3%A9o_Logique_Husserl_Heidegger_Patocka_Paris_Presses_Universitaires_de_France_coll_%C3%89pim%C3%A9th%C3%A9e_2013">J.-F. COURTINE, Archéo-Logique. Husserl, Heidegger, Patocka, Paris, Presses Universitaires de France, coll. "Épiméthée", 2013.</a></div><div class="wp-workCard_item"><span>Bulletin d'analyse phénoménologique, X/7, 2014 (Recensions 2), p. 18-25.</span><span>, Jun 2014</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3a000c1999724eb593d6347ba15c8e99" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33805605,"asset_id":7176063,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33805605/download_file?st=MTczMzIyNTg3MSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7176063"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7176063"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7176063; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7176063]").text(description); $(".js-view-count[data-work-id=7176063]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7176063; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7176063']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7176063, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3a000c1999724eb593d6347ba15c8e99" } } $('.js-work-strip[data-work-id=7176063]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7176063,"title":"J.-F. 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GARGANI, Le savoir sans fondements. La conduite intellectuelle comme structuration de l'expérience commune, trad. fr. Ch. Alunni, Paris, Libraire philosophique J. Vrin, coll. "Philosophie du Présent", 2013." class="work-thumbnail" src="https://attachments.academia-assets.com/33805583/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7176027/A_G_GARGANI_Le_savoir_sans_fondements_La_conduite_intellectuelle_comme_structuration_de_lexp%C3%A9rience_commune_trad_fr_Ch_Alunni_Paris_Libraire_philosophique_J_Vrin_coll_Philosophie_du_Pr%C3%A9sent_2013">A.G. GARGANI, Le savoir sans fondements. La conduite intellectuelle comme structuration de l'expérience commune, trad. fr. Ch. Alunni, Paris, Libraire philosophique J. Vrin, coll. "Philosophie du Présent", 2013.</a></div><div class="wp-workCard_item"><span>Bulletin d'analyse phénoménologique, X/7, 2014 (Recensions 2), p. 13-18.</span><span>, Jun 2014</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6168db027a4c8f7a93223444c4978a65" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33805583,"asset_id":7176027,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33805583/download_file?st=MTczMzIyNTg3MSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7176027"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7176027"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7176027; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7176027]").text(description); $(".js-view-count[data-work-id=7176027]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7176027; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7176027']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 7176027, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6168db027a4c8f7a93223444c4978a65" } } $('.js-work-strip[data-work-id=7176027]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7176027,"title":"A.G. 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"Passages", 2012.</a></div><div class="wp-workCard_item"><span>Philosophie (Ed. de Minuit), n°122, été 2014.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c95049d599b0bc2433296c3cc774b811" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31857938,"asset_id":4443500,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31857938/download_file?st=MTczMzIyNTg3MSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4443500"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4443500"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4443500; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4443500]").text(description); $(".js-view-count[data-work-id=4443500]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4443500; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4443500']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 4443500, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c95049d599b0bc2433296c3cc774b811" } } $('.js-work-strip[data-work-id=4443500]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4443500,"title":"D. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2610682" id="translations"><div class="js-work-strip profile--work_container" data-work-id="27160282"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/27160282/Traduction_fran%C3%A7aise_de_Fred_DRETSKE_Seeing_and_Knowing_London_Routledge_and_Kegan_Paul_1969_chapitres_2_1_et_2_2_p_4_35_"><img alt="Research paper thumbnail of Traduction française de Fred DRETSKE, Seeing and Knowing (London, Routledge and Kegan Paul, 1969, chapitres 2.1 et 2.2, p. 4-35)." class="work-thumbnail" src="https://attachments.academia-assets.com/47408770/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/27160282/Traduction_fran%C3%A7aise_de_Fred_DRETSKE_Seeing_and_Knowing_London_Routledge_and_Kegan_Paul_1969_chapitres_2_1_et_2_2_p_4_35_">Traduction française de Fred DRETSKE, Seeing and Knowing (London, Routledge and Kegan Paul, 1969, chapitres 2.1 et 2.2, p. 4-35).</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Il existe une capacité visuelle primitive qui est commune à un grand nombre d'êtres doués de sens...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Il existe une capacité visuelle primitive qui est commune à un grand nombre d'êtres doués de sensations [sentient beings], une capacité que nous autres, êtres humains, partageons avec notre cocker anglais et notre chat domestique. Il s'agit d'un don libre de toutes les influences de l'éducation, de l'expérience passée, du raffinement linguistique et de l'habileté conceptuelle. L'objectif de ce chapitre est de décrire cette capacité visuelle fondamentale et ce, non pas dans une perspective physique ou physiologique, mais bien plutôt d'une façon telle que cela clarifie sa relation – ou son absence de relation – aux discussions pérennes qui ont conservé en vie la philosophie de la perception durant des siècles. Je crois que seul le compte-rendu le plus clair qui soit de cette capacité fondamentale permettra de réaliser une description cohérente des autres accomplissements visuels dont l'homme est capable et de la relation qu'ils entretiennent à ce qu'il connaît (Incipit)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="28623b26e5e66bfc3924d5e59ffafb08" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":47408770,"asset_id":27160282,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/47408770/download_file?st=MTczMzIyNTg3MSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="27160282"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="27160282"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 27160282; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=27160282]").text(description); $(".js-view-count[data-work-id=27160282]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 27160282; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='27160282']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 27160282, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "28623b26e5e66bfc3924d5e59ffafb08" } } $('.js-work-strip[data-work-id=27160282]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":27160282,"title":"Traduction française de Fred DRETSKE, Seeing and Knowing (London, Routledge and Kegan Paul, 1969, chapitres 2.1 et 2.2, p. 4-35).","translated_title":"","metadata":{"abstract":"Il existe une capacité visuelle primitive qui est commune à un grand nombre d'êtres doués de sensations [sentient beings], une capacité que nous autres, êtres humains, partageons avec notre cocker anglais et notre chat domestique. Il s'agit d'un don libre de toutes les influences de l'éducation, de l'expérience passée, du raffinement linguistique et de l'habileté conceptuelle. L'objectif de ce chapitre est de décrire cette capacité visuelle fondamentale et ce, non pas dans une perspective physique ou physiologique, mais bien plutôt d'une façon telle que cela clarifie sa relation – ou son absence de relation – aux discussions pérennes qui ont conservé en vie la philosophie de la perception durant des siècles. Je crois que seul le compte-rendu le plus clair qui soit de cette capacité fondamentale permettra de réaliser une description cohérente des autres accomplissements visuels dont l'homme est capable et de la relation qu'ils entretiennent à ce qu'il connaît (Incipit)","location":"Brussels","publisher":"Editions Ousia"},"translated_abstract":"Il existe une capacité visuelle primitive qui est commune à un grand nombre d'êtres doués de sensations [sentient beings], une capacité que nous autres, êtres humains, partageons avec notre cocker anglais et notre chat domestique. Il s'agit d'un don libre de toutes les influences de l'éducation, de l'expérience passée, du raffinement linguistique et de l'habileté conceptuelle. L'objectif de ce chapitre est de décrire cette capacité visuelle fondamentale et ce, non pas dans une perspective physique ou physiologique, mais bien plutôt d'une façon telle que cela clarifie sa relation – ou son absence de relation – aux discussions pérennes qui ont conservé en vie la philosophie de la perception durant des siècles. Je crois que seul le compte-rendu le plus clair qui soit de cette capacité fondamentale permettra de réaliser une description cohérente des autres accomplissements visuels dont l'homme est capable et de la relation qu'ils entretiennent à ce qu'il connaît (Incipit)","internal_url":"https://www.academia.edu/27160282/Traduction_fran%C3%A7aise_de_Fred_DRETSKE_Seeing_and_Knowing_London_Routledge_and_Kegan_Paul_1969_chapitres_2_1_et_2_2_p_4_35_","translated_internal_url":"","created_at":"2016-07-21T10:52:53.146-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":5452796,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":47408770,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47408770/thumbnails/1.jpg","file_name":"DRETSKE_Le_voir_non_epistemique_TradFR_Zincq_Corr_5aout.pdf","download_url":"https://www.academia.edu/attachments/47408770/download_file?st=MTczMzIyNTg3MSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Traduction_francaise_de_Fred_DRETSKE_See.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47408770/DRETSKE_Le_voir_non_epistemique_TradFR_Zincq_Corr_5aout-libre.pdf?1469123806=\u0026response-content-disposition=attachment%3B+filename%3DTraduction_francaise_de_Fred_DRETSKE_See.pdf\u0026Expires=1733229471\u0026Signature=R3icij~fWVegq2SsiAi4rTViLhgta2AlWKPGM0MHA20IVov2pD3bbzMe8i1jJ~zSONJJo~vbuGbDPpDzfd5kPi7kzaLBv5XcQzwdvXIpymOAXcJ3OC29CSnN03LtXsxJswhzhfX3xLlWA8MvICrRlwI4XpxUd6~isDUkJ3Qyeo2jaz3qbl42jmxE5n4srdGIWHa0jYvlmSEUOR9KkEuKt3YYIjhM7JQvWq9Senepn33nnSaTUtfk7Ougs7ysU7aUlj7Rs3xbU7n4X-UNLG-9VtzIUfEIcrl4ZefA3N69Mn9A3Qp~tilU8bmCYxhXy0NISn3Z59gCzfPct66TUsO6CA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Traduction_française_de_Fred_DRETSKE_Seeing_and_Knowing_London_Routledge_and_Kegan_Paul_1969_chapitres_2_1_et_2_2_p_4_35_","translated_slug":"","page_count":22,"language":"fr","content_type":"Work","owner":{"id":5452796,"first_name":"Aurélien","middle_initials":null,"last_name":"Zincq","page_name":"AurélienZincq","domain_name":"futp","created_at":"2013-09-08T06:29:18.690-07:00","display_name":"Aurélien Zincq","url":"https://futp.academia.edu/Aur%C3%A9lienZincq"},"attachments":[{"id":47408770,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/47408770/thumbnails/1.jpg","file_name":"DRETSKE_Le_voir_non_epistemique_TradFR_Zincq_Corr_5aout.pdf","download_url":"https://www.academia.edu/attachments/47408770/download_file?st=MTczMzIyNTg3MSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Traduction_francaise_de_Fred_DRETSKE_See.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/47408770/DRETSKE_Le_voir_non_epistemique_TradFR_Zincq_Corr_5aout-libre.pdf?1469123806=\u0026response-content-disposition=attachment%3B+filename%3DTraduction_francaise_de_Fred_DRETSKE_See.pdf\u0026Expires=1733229471\u0026Signature=R3icij~fWVegq2SsiAi4rTViLhgta2AlWKPGM0MHA20IVov2pD3bbzMe8i1jJ~zSONJJo~vbuGbDPpDzfd5kPi7kzaLBv5XcQzwdvXIpymOAXcJ3OC29CSnN03LtXsxJswhzhfX3xLlWA8MvICrRlwI4XpxUd6~isDUkJ3Qyeo2jaz3qbl42jmxE5n4srdGIWHa0jYvlmSEUOR9KkEuKt3YYIjhM7JQvWq9Senepn33nnSaTUtfk7Ougs7ysU7aUlj7Rs3xbU7n4X-UNLG-9VtzIUfEIcrl4ZefA3N69Mn9A3Qp~tilU8bmCYxhXy0NISn3Z59gCzfPct66TUsO6CA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":17728,"name":"Philosophy of perception","url":"https://www.academia.edu/Documents/in/Philosophy_of_perception"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10984817"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10984817/Dan_ZAHAVI_Intentionnalit%C3%A9_et_ph%C3%A9nom%C3%A9nalit%C3%A9_Un_regard_ph%C3%A9nom%C3%A9nologique_sur_le_probl%C3%A8me_difficile_trad_fr_Aur%C3%A9lien_Zincq_dans_Philosophie_n_124_janvier_2015_num%C3%A9ro_sp%C3%A9cial_Les_Ph%C3%A9nom%C3%A8nes_dirig%C3%A9_par_Arnaud_Dewalque_et_Denis_Seron"><img alt="Research paper thumbnail of Dan ZAHAVI, « Intentionnalité et phénoménalité. Un regard phénoménologique sur le "problème difficile" », trad. fr. Aurélien Zincq, dans Philosophie, n° 124 (janvier 2015), numéro spécial « Les Phénomènes » dirigé par Arnaud Dewalque et Denis Seron." class="work-thumbnail" src="https://attachments.academia-assets.com/36725047/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10984817/Dan_ZAHAVI_Intentionnalit%C3%A9_et_ph%C3%A9nom%C3%A9nalit%C3%A9_Un_regard_ph%C3%A9nom%C3%A9nologique_sur_le_probl%C3%A8me_difficile_trad_fr_Aur%C3%A9lien_Zincq_dans_Philosophie_n_124_janvier_2015_num%C3%A9ro_sp%C3%A9cial_Les_Ph%C3%A9nom%C3%A8nes_dirig%C3%A9_par_Arnaud_Dewalque_et_Denis_Seron">Dan ZAHAVI, « Intentionnalité et phénoménalité. Un regard phénoménologique sur le "problème difficile" », trad. fr. Aurélien Zincq, dans Philosophie, n° 124 (janvier 2015), numéro spécial « Les Phénomènes » dirigé par Arnaud Dewalque et Denis Seron.</a></div><div class="wp-workCard_item"><span>Philosophie (Editions de Minuit)</span><span>, Jan 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Contre la conception séparatiste initiée par D. Chalmers, Dan Zahavi propose dans « Intentionnali...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Contre la conception séparatiste initiée par D. Chalmers, Dan Zahavi propose dans « Intentionnalité et phénoménalité » des arguments décisifs en faveur de l’idée d’une connexion étroite entre l’intentionnalité et l’expérience. D’après Zahavi, il n’est pas possible de comprendre l’expérience subjective en faisant abstraction de l’intentionnalité. Encourir le risque du séparatisme, cela reviendrait à rétablir un dualisme de type cartésien entre le sujet et le monde. L’originalité de la stratégie de Zahavi consiste à mobilier les traditions phénoménologiques française et allemande. Comme il l’affirme, la philosophie analytique de l’esprit a actuellement besoin de la phénoménologie non pas seulement parce que les questions qui l’animent sont celles avec lesquelles les phénoménologues se sont débattus depuis plus d’un siècle, mais surtout parce que cela amènerait les débats à un plus haut niveau de complexité.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c134c14dea224d4d2261471c719755b3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36725047,"asset_id":10984817,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36725047/download_file?st=MTczMzIyNTg3MSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10984817"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10984817"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10984817; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10984817]").text(description); $(".js-view-count[data-work-id=10984817]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10984817; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10984817']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 10984817, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c134c14dea224d4d2261471c719755b3" } } $('.js-work-strip[data-work-id=10984817]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10984817,"title":"Dan ZAHAVI, « Intentionnalité et phénoménalité. 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Comme il l’affirme, la philosophie analytique de l’esprit a actuellement besoin de la phénoménologie non pas seulement parce que les questions qui l’animent sont celles avec lesquelles les phénoménologues se sont débattus depuis plus d’un siècle, mais surtout parce que cela amènerait les débats à un plus haut niveau de complexité.","publication_date":{"day":null,"month":1,"year":2015,"errors":{}},"publication_name":"Philosophie (Editions de Minuit)"},"translated_abstract":"Contre la conception séparatiste initiée par D. Chalmers, Dan Zahavi propose dans « Intentionnalité et phénoménalité » des arguments décisifs en faveur de l’idée d’une connexion étroite entre l’intentionnalité et l’expérience. D’après Zahavi, il n’est pas possible de comprendre l’expérience subjective en faisant abstraction de l’intentionnalité. Encourir le risque du séparatisme, cela reviendrait à rétablir un dualisme de type cartésien entre le sujet et le monde. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="5520885" id="books"><div class="js-work-strip profile--work_container" data-work-id="27023923"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/27023923/La_modernit%C3%A9_Approches_esth%C3%A9tiques_et_ph%C3%A9nom%C3%A9nologiques_Actes_n_9_BAP_volume_12_num%C3%A9ro_4_"><img alt="Research paper thumbnail of La modernité: Approches esthétiques et phénoménologiques (Actes n°9) (BAP, volume 12, numéro 4)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/27023923/La_modernit%C3%A9_Approches_esth%C3%A9tiques_et_ph%C3%A9nom%C3%A9nologiques_Actes_n_9_BAP_volume_12_num%C3%A9ro_4_">La modernité: Approches esthétiques et phénoménologiques (Actes n°9) (BAP, volume 12, numéro 4)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://frs-fnrs.academia.edu/MaudHagelstein">Maud Hagelstein</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://futp.academia.edu/Aur%C3%A9lienZincq">Aurélien Zincq</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Du 22 au 26 avril 2013 s’est tenu à l’Université de Liège le séminaire annuel du centre de recher...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Du 22 au 26 avril 2013 s’est tenu à l’Université de Liège le séminaire annuel du centre de recherche « Phénoménologies ». Pour sa septième édition, ce séminaire fut consacré au traitement, depuis les perspectives phénoménologique et sociologique, du phénomène de la modernité et des thématiques qui y sont afférentes, telles que la crise, la subjectivité, la ville et le cinéma. Le séminaire était organisé par Maud Hagelstein et Rudy Steinmetz ; les actes sont édités par Maud Hagelstein et Aurélien Zincq.<br /><br />La phénoménologie comme pensée de la crise<br /><br />La crise constitue une thématique fondamentale dans tout l’itinéraire philosophique de Husserl. On pourrait même aller jusqu’à prétendre que la phénoménologie est intrinsèquement, et ce dans les deux sens du génitif, une pensée de la crise : crise des fondements des mathématiques d’abord1, crise de la psychologie ensuite2, crise de la modernité enfin3. Ce troisième moment, en même temps qu’il reprend les deux précédents, élève la phénoménologie du cercle étroit des débats qui l’avaient vue naître à l’histoire de la pensée philosophique — en bref : à la hauteur de l’« humanité européenne » dont elle entend fournir le diagnostic « épochal ». En effet, les « crises » auxquelles Husserl s’était précédemment confronté prennent toutes part au dévoiement objectiviste de la science moderne : qu’il s’agisse de la réduction psychologiste de la logique aux lois qui régissent les phénomènes psychiques ou encore de la remise en cause des pouvoirs créateurs de la subjectivité dans le domaine de la mathématique, il y va à chaque fois, comme le signale Husserl au § 2 de La Crise, d’une forme de reconduction de l’idée de la science à une simple science de faits. Mais cette tendance positiviste qui couve depuis les débuts de la science moderne, et qui éclate au tournant du xxe siècle par la coupure radicale avec la mission de la science « pour la vie », la poussant ainsi à se détourner des « questions qui pour une humanité authentique sont les questions décisives »4, s’enchâsse plus profondément encore dans un dévoiement de l’idée d’humanité à la libération de laquelle devait servir, dès ses débuts, la science issue de Galilée et dont Descartes s’était fait le chantre. La tâche d’une critique de la modernité, si elle passe d’abord par la mise en cause du paradigme objectiviste qui étend son emprise à mesure que les réussites de la science s’amplifient, ne doit cependant pas perdre de vue que son but essentiel consiste à revenir au cœur même du processus qui permet à la raison son développement constant depuis la mise en chantier du programme galiléen de mathématisation de la nature. En d’autres mots, la critique de la modernité est inséparable d’une interrogation sur la Lebenswelt comme champ d’activité propre de la subjectivité constituante. Cette interrogation, comme le note très justement Laurent Perreau, désigne « une réflexion critique sur les limites de la subjectivité » qui, à l’encontre de l’acception positiviste du projet cartésien, « mobilise bien plutôt l’idée d’une subjectivité sédimentée, incarnée, enracinée dans l’histoire et la tradition », c’est-à-dire « limitée »5. Cela signifie donc que la crise de la Raison — des « sciences européennes » — est en nous, qu’elle est « nécessairement une crise du sujet moderne »6. La critique qui doit suivre la reconnaissance de cette crise a ainsi pour objet nous-mêmes — en tant que ce « nous-mêmes » indique ce qu’il est advenu du procès de sédimentation qualifiant l’histoire européenne. Le sujet de cette histoire se trouve placé devant un choix — et en cela s’affirme paradoxalement l’authenticité de son pouvoir constituant. C’est en assumant sa faiblesse devant le danger du scepticisme comme phase ultime de l’idée d’une « sciences de faits » que le sujet peut, dans ce geste, tenter de porter la ressaisie de sa vie intentionnelle au niveau d’un « choix résolu pour la raison »7. (Aurélien Zincq)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="27023923"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="27023923"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 27023923; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=27023923]").text(description); $(".js-view-count[data-work-id=27023923]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 27023923; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='27023923']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 27023923, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=27023923]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":27023923,"title":"La modernité: Approches esthétiques et phénoménologiques (Actes n°9) (BAP, volume 12, numéro 4)","translated_title":"","metadata":{"abstract":"Du 22 au 26 avril 2013 s’est tenu à l’Université de Liège le séminaire annuel du centre de recherche « Phénoménologies ». Pour sa septième édition, ce séminaire fut consacré au traitement, depuis les perspectives phénoménologique et sociologique, du phénomène de la modernité et des thématiques qui y sont afférentes, telles que la crise, la subjectivité, la ville et le cinéma. Le séminaire était organisé par Maud Hagelstein et Rudy Steinmetz ; les actes sont édités par Maud Hagelstein et Aurélien Zincq.\n\nLa phénoménologie comme pensée de la crise\n\nLa crise constitue une thématique fondamentale dans tout l’itinéraire philosophique de Husserl. On pourrait même aller jusqu’à prétendre que la phénoménologie est intrinsèquement, et ce dans les deux sens du génitif, une pensée de la crise : crise des fondements des mathématiques d’abord1, crise de la psychologie ensuite2, crise de la modernité enfin3. Ce troisième moment, en même temps qu’il reprend les deux précédents, élève la phénoménologie du cercle étroit des débats qui l’avaient vue naître à l’histoire de la pensée philosophique — en bref : à la hauteur de l’« humanité européenne » dont elle entend fournir le diagnostic « épochal ». En effet, les « crises » auxquelles Husserl s’était précédemment confronté prennent toutes part au dévoiement objectiviste de la science moderne : qu’il s’agisse de la réduction psychologiste de la logique aux lois qui régissent les phénomènes psychiques ou encore de la remise en cause des pouvoirs créateurs de la subjectivité dans le domaine de la mathématique, il y va à chaque fois, comme le signale Husserl au § 2 de La Crise, d’une forme de reconduction de l’idée de la science à une simple science de faits. Mais cette tendance positiviste qui couve depuis les débuts de la science moderne, et qui éclate au tournant du xxe siècle par la coupure radicale avec la mission de la science « pour la vie », la poussant ainsi à se détourner des « questions qui pour une humanité authentique sont les questions décisives »4, s’enchâsse plus profondément encore dans un dévoiement de l’idée d’humanité à la libération de laquelle devait servir, dès ses débuts, la science issue de Galilée et dont Descartes s’était fait le chantre. La tâche d’une critique de la modernité, si elle passe d’abord par la mise en cause du paradigme objectiviste qui étend son emprise à mesure que les réussites de la science s’amplifient, ne doit cependant pas perdre de vue que son but essentiel consiste à revenir au cœur même du processus qui permet à la raison son développement constant depuis la mise en chantier du programme galiléen de mathématisation de la nature. En d’autres mots, la critique de la modernité est inséparable d’une interrogation sur la Lebenswelt comme champ d’activité propre de la subjectivité constituante. Cette interrogation, comme le note très justement Laurent Perreau, désigne « une réflexion critique sur les limites de la subjectivité » qui, à l’encontre de l’acception positiviste du projet cartésien, « mobilise bien plutôt l’idée d’une subjectivité sédimentée, incarnée, enracinée dans l’histoire et la tradition », c’est-à-dire « limitée »5. Cela signifie donc que la crise de la Raison — des « sciences européennes » — est en nous, qu’elle est « nécessairement une crise du sujet moderne »6. La critique qui doit suivre la reconnaissance de cette crise a ainsi pour objet nous-mêmes — en tant que ce « nous-mêmes » indique ce qu’il est advenu du procès de sédimentation qualifiant l’histoire européenne. Le sujet de cette histoire se trouve placé devant un choix — et en cela s’affirme paradoxalement l’authenticité de son pouvoir constituant. C’est en assumant sa faiblesse devant le danger du scepticisme comme phase ultime de l’idée d’une « sciences de faits » que le sujet peut, dans ce geste, tenter de porter la ressaisie de sa vie intentionnelle au niveau d’un « choix résolu pour la raison »7. (Aurélien Zincq)"},"translated_abstract":"Du 22 au 26 avril 2013 s’est tenu à l’Université de Liège le séminaire annuel du centre de recherche « Phénoménologies ». Pour sa septième édition, ce séminaire fut consacré au traitement, depuis les perspectives phénoménologique et sociologique, du phénomène de la modernité et des thématiques qui y sont afférentes, telles que la crise, la subjectivité, la ville et le cinéma. Le séminaire était organisé par Maud Hagelstein et Rudy Steinmetz ; les actes sont édités par Maud Hagelstein et Aurélien Zincq.\n\nLa phénoménologie comme pensée de la crise\n\nLa crise constitue une thématique fondamentale dans tout l’itinéraire philosophique de Husserl. On pourrait même aller jusqu’à prétendre que la phénoménologie est intrinsèquement, et ce dans les deux sens du génitif, une pensée de la crise : crise des fondements des mathématiques d’abord1, crise de la psychologie ensuite2, crise de la modernité enfin3. Ce troisième moment, en même temps qu’il reprend les deux précédents, élève la phénoménologie du cercle étroit des débats qui l’avaient vue naître à l’histoire de la pensée philosophique — en bref : à la hauteur de l’« humanité européenne » dont elle entend fournir le diagnostic « épochal ». En effet, les « crises » auxquelles Husserl s’était précédemment confronté prennent toutes part au dévoiement objectiviste de la science moderne : qu’il s’agisse de la réduction psychologiste de la logique aux lois qui régissent les phénomènes psychiques ou encore de la remise en cause des pouvoirs créateurs de la subjectivité dans le domaine de la mathématique, il y va à chaque fois, comme le signale Husserl au § 2 de La Crise, d’une forme de reconduction de l’idée de la science à une simple science de faits. Mais cette tendance positiviste qui couve depuis les débuts de la science moderne, et qui éclate au tournant du xxe siècle par la coupure radicale avec la mission de la science « pour la vie », la poussant ainsi à se détourner des « questions qui pour une humanité authentique sont les questions décisives »4, s’enchâsse plus profondément encore dans un dévoiement de l’idée d’humanité à la libération de laquelle devait servir, dès ses débuts, la science issue de Galilée et dont Descartes s’était fait le chantre. La tâche d’une critique de la modernité, si elle passe d’abord par la mise en cause du paradigme objectiviste qui étend son emprise à mesure que les réussites de la science s’amplifient, ne doit cependant pas perdre de vue que son but essentiel consiste à revenir au cœur même du processus qui permet à la raison son développement constant depuis la mise en chantier du programme galiléen de mathématisation de la nature. En d’autres mots, la critique de la modernité est inséparable d’une interrogation sur la Lebenswelt comme champ d’activité propre de la subjectivité constituante. Cette interrogation, comme le note très justement Laurent Perreau, désigne « une réflexion critique sur les limites de la subjectivité » qui, à l’encontre de l’acception positiviste du projet cartésien, « mobilise bien plutôt l’idée d’une subjectivité sédimentée, incarnée, enracinée dans l’histoire et la tradition », c’est-à-dire « limitée »5. Cela signifie donc que la crise de la Raison — des « sciences européennes » — est en nous, qu’elle est « nécessairement une crise du sujet moderne »6. La critique qui doit suivre la reconnaissance de cette crise a ainsi pour objet nous-mêmes — en tant que ce « nous-mêmes » indique ce qu’il est advenu du procès de sédimentation qualifiant l’histoire européenne. Le sujet de cette histoire se trouve placé devant un choix — et en cela s’affirme paradoxalement l’authenticité de son pouvoir constituant. C’est en assumant sa faiblesse devant le danger du scepticisme comme phase ultime de l’idée d’une « sciences de faits » que le sujet peut, dans ce geste, tenter de porter la ressaisie de sa vie intentionnelle au niveau d’un « choix résolu pour la raison »7. 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