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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/125952729/L_empirisme_m%C3%A9taphysique_est_il_mauvais_"><img alt="Research paper thumbnail of L’empirisme métaphysique est-il “mauvais”?" class="work-thumbnail" src="https://attachments.academia-assets.com/119905843/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/125952729/L_empirisme_m%C3%A9taphysique_est_il_mauvais_">L’empirisme métaphysique est-il “mauvais”?</a></div><div class="wp-workCard_item"><span>European Journal of Pragmatism and American Philosophy</span><span>, 2024</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a 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Enjeux et problèmes" 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" href="https://www.academia.edu/125952728/Vie_violence_pouvoir_Enjeux_et_probl%C3%A8mes">Vie, violence, pouvoir. Enjeux et problèmes</a></div><div class="wp-workCard_item"><span>HAL (Le Centre pour la Communication Scientifique Directe)</span><span>, 2021</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="125952728"><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="125952728"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125952728; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125952728]").text(description); $(".js-view-count[data-work-id=125952728]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125952728; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125952728']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125952728, 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" } } $('.js-work-strip[data-work-id=125952728]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125952728,"title":"Vie, violence, pouvoir. Enjeux et problèmes","translated_title":"","metadata":{"publisher":"Le Centre pour la Communication Scientifique Directe","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"HAL (Le Centre pour la Communication Scientifique Directe)"},"translated_abstract":null,"internal_url":"https://www.academia.edu/125952728/Vie_violence_pouvoir_Enjeux_et_probl%C3%A8mes","translated_internal_url":"","created_at":"2024-11-29T23:20:42.073-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":67019961,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Vie_violence_pouvoir_Enjeux_et_problèmes","translated_slug":"","page_count":null,"language":"fr","content_type":"Work","owner":{"id":67019961,"first_name":"Philippe","middle_initials":null,"last_name":"Sabot","page_name":"PhilippeSabot","domain_name":"independent","created_at":"2017-08-05T23:36:22.734-07:00","display_name":"Philippe Sabot","url":"https://independent.academia.edu/PhilippeSabot"},"attachments":[],"research_interests":[{"id":951,"name":"Humanities","url":"https://www.academia.edu/Documents/in/Humanities"}],"urls":[{"id":45849328,"url":"https://hal.science/hal-03502297"}]}, 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="125952727"><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/125952727/Michel_Foucault_in_the_1950s_Beyond_Psychology_towards_Radical_Ontology"><img alt="Research paper thumbnail of Michel Foucault in the 1950s: Beyond Psychology towards Radical Ontology" 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" href="https://www.academia.edu/125952727/Michel_Foucault_in_the_1950s_Beyond_Psychology_towards_Radical_Ontology">Michel Foucault in the 1950s: Beyond Psychology towards Radical Ontology</a></div><div class="wp-workCard_item"><span>Theory, Culture & Society</span><span>, May 9, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper is based on the archives of Michel Foucault collected (since 2013) at the Manuscripts ...</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">This paper is based on the archives of Michel Foucault collected (since 2013) at the Manuscripts Department of the Bibliothèque nationale de France in Paris. Our investigation focuses in particular on a complete manuscript, until now totally unknown and entitled ‘ Phénoménologie et psychologie’ (‘Phenomenology and Psychology’). This manuscript could be the first project for a thesis devoted to ‘The Notion of the “World” in Phenomenology’, written around 1953–4, at the same time as a manuscript on Binswanger and existential psychiatry and as a manuscript on philosophical anthropology. We aim to show the importance that phenomenology seems to have held for Foucault at the beginning of the 1950s and in particular the role that it could have played in Foucault’s distancing himself from a naturalist psychology and a philosophy of consciousness to which he opposes a philosophy of the world, of being and of language. Foucault thus discovers a truth of the phenomenology which rests on the radicality of the transcendental gesture and on the access to an ontology gathering the being, the meaning and the language.</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="125952727"><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="125952727"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125952727; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125952727]").text(description); $(".js-view-count[data-work-id=125952727]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125952727; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125952727']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125952727, 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" } } $('.js-work-strip[data-work-id=125952727]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125952727,"title":"Michel Foucault in the 1950s: Beyond Psychology towards Radical Ontology","translated_title":"","metadata":{"abstract":"This paper is based on the archives of Michel Foucault collected (since 2013) at the Manuscripts Department of the Bibliothèque nationale de France in Paris. 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Il apparaît alors que ce débat, avec ses enjeux à fois théoriques et politiques, débouche che..</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="125952726"><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="125952726"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125952726; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125952726]").text(description); $(".js-view-count[data-work-id=125952726]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125952726; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125952726']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125952726, 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" } } $('.js-work-strip[data-work-id=125952726]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125952726,"title":"Les mésaventures de la dialectique Camus critique de Kojève dans L’Homme révolté","translated_title":"","metadata":{"abstract":"Pour établir la conjoncture philosophique à laquelle appartiennent la pensée et l’œuvre de Camus, il est possible de « situer » sa démarche singulière à partir du débat d’idées qui s’est développé en France au détour de la seconde guerre mondiale au sujet du « problème communiste » – tel que la révélation de l’existence des « camps » et les retentissants « procès de Moscou » ont contribué à le poser. 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Or, cette situation intermédiaire de l'oeuvre et de la pensée de Feuerbach en signale davantage la richesse propre que les limites. En effet, s'il est assurément réducteur de tenir Feuerbach pour le simple disciple (critique) de Hegel ou pour le simple précurseur de Marx, c'est qu'en réalité il est possible de dire sans risquer l'anachronisme que Feuerbach a été les deux à la fois ; et en ce sens l'étude de sa pensée doit permettre de comprendre ce qu'il y a d'hégélien chez le « jeune Marx » et de matérialiste (en un sens que Marx lui-même critiquera dans la première de ses Thèses sur Feuerbach 2) chez ce « Jeune-hégélien » 3. Pour commencer à le comprendre, il est instructif de rappeler quelle a été la trajectoire intellectuelle originale de Feuerbach : celui-ci est passé de l'étude de la théologie (à Heidelberg, en 1823) à celle de la philosophie spéculative hégélienne (à Berlin, à partir de 1824), pour laquelle il se passionne jusqu'à la fin des années trente, avant de s'en détacher brusquement, en dénonçant le tournant théologique larvé de la spéculation hégélienne et en se proposant alors de retrouver les racines réelles, humaines et sensibles, de cette spéculation 4. Feuerbach a lui-même donné la formule ramassée de cette trajectoire intellectuelle : « Dieu fut ma première pensée, la raison fut ma seconde, l'homme ma troisième et dernière. Le sujet de la divinité, c'est la Raison, le sujet de la Raison, c'est l'homme. » 5. 2 Cette citation peut être lue comme l'énoncé a parte subjecti d'une sorte de « loi des trois états », au sens où Comte en formulait l'exigence à l'ouverture du Cours de philosophie positive (strictement contemporain de L'essence du christianisme 6) : le premier état, l'état théologique de la pensée de Feuerbach, représenterait ainsi le stade infantile de son développement intellectuel ; le deuxième état, rationaliste, ou encore « hégélien », serait L'anthropologie comme 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$('.js-work-strip[data-work-id=122566588]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":122566588,"title":"L'anthropocène : une époque pour les transitions ?","translated_title":"","metadata":{"publisher":"Le Centre pour la Communication Scientifique Directe","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"HAL (Le Centre pour la Communication Scientifique 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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/122566587/Sobre_algumas_figuras_liter%C3%A1rias_de_Nietzsche_em_Foucault">Sobre algumas "figuras literárias" de Nietzsche em Foucault</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Nas paginas que seguem, desejo explorar diferentes modalidades da relacao de Foucault com Nietzsc...</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">Nas paginas que seguem, desejo explorar diferentes modalidades da relacao de Foucault com Nietzsche, partindo do que chamo de &quot;figuras literarias de Nietzsche em Foucault&quot;. Mas por que evocar &quot;figuras literarias&quot; de Nietzsche? No que concerne a Foucault, parece-me que elas permitem levar em consideracao a relacao muito particular que Foucault manteve tanto com o pensamento nietzschiano quanto com certa literatura, a partir dos anos 1950. Isto permite, sobretudo, compreender como a relacao de Foucault com Nietzsche impregnou profundamente seu interesse por essa literatura e, inversamente, como o interesse de Foucault por essa literatura, e mesmo a sua compreensao do que e a literatura, determinou seu uso ou seus usos de Nietzsche. A relacao de Foucault com Nietzsche conheceu modulacoes e variacoes importantes, ligadas, por exemplo, a momentos de frequentacao mais intensos que outros, ou ainda a escolha preferencial de certas tematicas, seguindo os diferentes desenvolvimentos do proprio pensamento de Foucault: para citar apenas alguns, o ultrapassamento do homem, a critica do eu, a linguagem (entre metafora e conceito), a genealogia, ou ainda a historia da verdade. De modo que, se se quer compreender a relacao singular que liga Foucault a Nietzsche, e preciso levar em conta, para comecar, dois grandes elementos convergentes: de um lado, o acontecimento do encontro com o proprio pensamento nietzschiano; e, de outro, a propria natureza desse pensamento e a marca duravel que imprimiu sobre o desenvolvimento do pensamento de Foucault. E a partir desses elementos que se pode compreender a importância e o desdobramento sucessivo das &quot;figuras literarias&quot; de Nietzsche. Proponho, a seguir, estudar a variacao dessas figuras entre os anos 1960 e o inicio dos anos 1970, insistindo sobre a maneira pela qual Foucault investiu de modo especifico a questao da &quot;literatura&quot; no desenvolvimento de sua propria reflexao, no decorrer desse periodo.</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="122566587"><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="122566587"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 122566587; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=122566587]").text(description); $(".js-view-count[data-work-id=122566587]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 122566587; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='122566587']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 122566587, 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" } } $('.js-work-strip[data-work-id=122566587]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":122566587,"title":"Sobre algumas \"figuras literárias\" de Nietzsche em Foucault","translated_title":"","metadata":{"abstract":"Nas paginas que seguem, desejo explorar diferentes modalidades da relacao de Foucault com Nietzsche, partindo do que chamo de \u0026quot;figuras literarias de Nietzsche em Foucault\u0026quot;. Mas por que evocar \u0026quot;figuras literarias\u0026quot; de Nietzsche? No que concerne a Foucault, parece-me que elas permitem levar em consideracao a relacao muito particular que Foucault manteve tanto com o pensamento nietzschiano quanto com certa literatura, a partir dos anos 1950. Isto permite, sobretudo, compreender como a relacao de Foucault com Nietzsche impregnou profundamente seu interesse por essa literatura e, inversamente, como o interesse de Foucault por essa literatura, e mesmo a sua compreensao do que e a literatura, determinou seu uso ou seus usos de Nietzsche. 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Isto permite, sobretudo, compreender como a relacao de Foucault com Nietzsche impregnou profundamente seu interesse por essa literatura e, inversamente, como o interesse de Foucault por essa literatura, e mesmo a sua compreensao do que e a literatura, determinou seu uso ou seus usos de Nietzsche. A relacao de Foucault com Nietzsche conheceu modulacoes e variacoes importantes, ligadas, por exemplo, a momentos de frequentacao mais intensos que outros, ou ainda a escolha preferencial de certas tematicas, seguindo os diferentes desenvolvimentos do proprio pensamento de Foucault: para citar apenas alguns, o ultrapassamento do homem, a critica do eu, a linguagem (entre metafora e conceito), a genealogia, ou ainda a historia da verdade. De modo que, se se quer compreender a relacao singular que liga Foucault a Nietzsche, e preciso levar em conta, para comecar, dois grandes elementos convergentes: de um lado, o acontecimento do encontro com o proprio pensamento nietzschiano; e, de outro, a propria natureza desse pensamento e a marca duravel que imprimiu sobre o desenvolvimento do pensamento de Foucault. E a partir desses elementos que se pode compreender a importância e o desdobramento sucessivo das \u0026quot;figuras literarias\u0026quot; de Nietzsche. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125952728"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125952728/Vie_violence_pouvoir_Enjeux_et_probl%C3%A8mes"><img alt="Research paper thumbnail of Vie, violence, pouvoir. Enjeux et problèmes" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125952728/Vie_violence_pouvoir_Enjeux_et_probl%C3%A8mes">Vie, violence, pouvoir. Enjeux et problèmes</a></div><div class="wp-workCard_item"><span>HAL (Le Centre pour la Communication Scientifique Directe)</span><span>, 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125952728"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125952728"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125952728; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125952728]").text(description); $(".js-view-count[data-work-id=125952728]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125952728; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125952728']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125952728, 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" } } $('.js-work-strip[data-work-id=125952728]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125952728,"title":"Vie, violence, pouvoir. 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Our investigation focuses in particular on a complete manuscript, until now totally unknown and entitled ‘ Phénoménologie et psychologie’ (‘Phenomenology and Psychology’). This manuscript could be the first project for a thesis devoted to ‘The Notion of the “World” in Phenomenology’, written around 1953–4, at the same time as a manuscript on Binswanger and existential psychiatry and as a manuscript on philosophical anthropology. We aim to show the importance that phenomenology seems to have held for Foucault at the beginning of the 1950s and in particular the role that it could have played in Foucault’s distancing himself from a naturalist psychology and a philosophy of consciousness to which he opposes a philosophy of the world, of being and of language. Foucault thus discovers a truth of the phenomenology which rests on the radicality of the transcendental gesture and on the access to an ontology gathering the being, the meaning and the language.</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="125952727"><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="125952727"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125952727; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125952727]").text(description); $(".js-view-count[data-work-id=125952727]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125952727; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125952727']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125952727, 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" } } $('.js-work-strip[data-work-id=125952727]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125952727,"title":"Michel Foucault in the 1950s: Beyond Psychology towards Radical Ontology","translated_title":"","metadata":{"abstract":"This paper is based on the archives of Michel Foucault collected (since 2013) at the Manuscripts Department of the Bibliothèque nationale de France in Paris. 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Pour commencer à le comprendre, il est instructif de rappeler quelle a été la trajectoire intellectuelle originale de Feuerbach : celui-ci est passé de l'étude de la théologie (à Heidelberg, en 1823) à celle de la philosophie spéculative hégélienne (à Berlin, à partir de 1824), pour laquelle il se passionne jusqu'à la fin des années trente, avant de s'en détacher brusquement, en dénonçant le tournant théologique larvé de la spéculation hégélienne et en se proposant alors de retrouver les racines réelles, humaines et sensibles, de cette spéculation 4. Feuerbach a lui-même donné la formule ramassée de cette trajectoire intellectuelle : « Dieu fut ma première pensée, la raison fut ma seconde, l'homme ma troisième et dernière. 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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/122566587/Sobre_algumas_figuras_liter%C3%A1rias_de_Nietzsche_em_Foucault">Sobre algumas "figuras literárias" de Nietzsche em Foucault</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Nas paginas que seguem, desejo explorar diferentes modalidades da relacao de Foucault com Nietzsc...</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">Nas paginas que seguem, desejo explorar diferentes modalidades da relacao de Foucault com Nietzsche, partindo do que chamo de &quot;figuras literarias de Nietzsche em Foucault&quot;. Mas por que evocar &quot;figuras literarias&quot; de Nietzsche? No que concerne a Foucault, parece-me que elas permitem levar em consideracao a relacao muito particular que Foucault manteve tanto com o pensamento nietzschiano quanto com certa literatura, a partir dos anos 1950. Isto permite, sobretudo, compreender como a relacao de Foucault com Nietzsche impregnou profundamente seu interesse por essa literatura e, inversamente, como o interesse de Foucault por essa literatura, e mesmo a sua compreensao do que e a literatura, determinou seu uso ou seus usos de Nietzsche. A relacao de Foucault com Nietzsche conheceu modulacoes e variacoes importantes, ligadas, por exemplo, a momentos de frequentacao mais intensos que outros, ou ainda a escolha preferencial de certas tematicas, seguindo os diferentes desenvolvimentos do proprio pensamento de Foucault: para citar apenas alguns, o ultrapassamento do homem, a critica do eu, a linguagem (entre metafora e conceito), a genealogia, ou ainda a historia da verdade. De modo que, se se quer compreender a relacao singular que liga Foucault a Nietzsche, e preciso levar em conta, para comecar, dois grandes elementos convergentes: de um lado, o acontecimento do encontro com o proprio pensamento nietzschiano; e, de outro, a propria natureza desse pensamento e a marca duravel que imprimiu sobre o desenvolvimento do pensamento de Foucault. E a partir desses elementos que se pode compreender a importância e o desdobramento sucessivo das &quot;figuras literarias&quot; de Nietzsche. Proponho, a seguir, estudar a variacao dessas figuras entre os anos 1960 e o inicio dos anos 1970, insistindo sobre a maneira pela qual Foucault investiu de modo especifico a questao da &quot;literatura&quot; no desenvolvimento de sua propria reflexao, no decorrer desse periodo.</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="122566587"><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="122566587"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 122566587; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=122566587]").text(description); $(".js-view-count[data-work-id=122566587]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 122566587; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='122566587']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 122566587, 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" } } $('.js-work-strip[data-work-id=122566587]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":122566587,"title":"Sobre algumas \"figuras literárias\" de Nietzsche em Foucault","translated_title":"","metadata":{"abstract":"Nas paginas que seguem, desejo explorar diferentes modalidades da relacao de Foucault com Nietzsche, partindo do que chamo de \u0026quot;figuras literarias de Nietzsche em Foucault\u0026quot;. Mas por que evocar \u0026quot;figuras literarias\u0026quot; de Nietzsche? No que concerne a Foucault, parece-me que elas permitem levar em consideracao a relacao muito particular que Foucault manteve tanto com o pensamento nietzschiano quanto com certa literatura, a partir dos anos 1950. Isto permite, sobretudo, compreender como a relacao de Foucault com Nietzsche impregnou profundamente seu interesse por essa literatura e, inversamente, como o interesse de Foucault por essa literatura, e mesmo a sua compreensao do que e a literatura, determinou seu uso ou seus usos de Nietzsche. 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Proponho, a seguir, estudar a variacao dessas figuras entre os anos 1960 e o inicio dos anos 1970, insistindo sobre a maneira pela qual Foucault investiu de modo especifico a questao da \u0026quot;literatura\u0026quot; no desenvolvimento de sua propria reflexao, no decorrer desse periodo.","publication_date":{"day":1,"month":6,"year":2020,"errors":{}}},"translated_abstract":"Nas paginas que seguem, desejo explorar diferentes modalidades da relacao de Foucault com Nietzsche, partindo do que chamo de \u0026quot;figuras literarias de Nietzsche em Foucault\u0026quot;. Mas por que evocar \u0026quot;figuras literarias\u0026quot; de Nietzsche? No que concerne a Foucault, parece-me que elas permitem levar em consideracao a relacao muito particular que Foucault manteve tanto com o pensamento nietzschiano quanto com certa literatura, a partir dos anos 1950. 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De modo que, se se quer compreender a relacao singular que liga Foucault a Nietzsche, e preciso levar em conta, para comecar, dois grandes elementos convergentes: de um lado, o acontecimento do encontro com o proprio pensamento nietzschiano; e, de outro, a propria natureza desse pensamento e a marca duravel que imprimiu sobre o desenvolvimento do pensamento de Foucault. E a partir desses elementos que se pode compreender a importância e o desdobramento sucessivo das \u0026quot;figuras literarias\u0026quot; de Nietzsche. Proponho, a seguir, estudar a variacao dessas figuras entre os anos 1960 e o inicio dos anos 1970, insistindo sobre a maneira pela qual Foucault investiu de modo especifico a questao da \u0026quot;literatura\u0026quot; no desenvolvimento de sua propria reflexao, no decorrer desse periodo.","internal_url":"https://www.academia.edu/122566587/Sobre_algumas_figuras_liter%C3%A1rias_de_Nietzsche_em_Foucault","translated_internal_url":"","created_at":"2024-08-04T03:13:47.462-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":67019961,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Sobre_algumas_figuras_literárias_de_Nietzsche_em_Foucault","translated_slug":"","page_count":null,"language":"pt","content_type":"Work","owner":{"id":67019961,"first_name":"Philippe","middle_initials":null,"last_name":"Sabot","page_name":"PhilippeSabot","domain_name":"independent","created_at":"2017-08-05T23:36:22.734-07:00","display_name":"Philippe Sabot","url":"https://independent.academia.edu/PhilippeSabot"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":951,"name":"Humanities","url":"https://www.academia.edu/Documents/in/Humanities"}],"urls":[{"id":43808663,"url":"https://halshs.archives-ouvertes.fr/halshs-02896071"}]}, dispatcherData: dispatcherData }); 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Il s'agissait alors de rendre compte de l'importance prise par les enjeux de santé publique dans la gestion de la vie des populations. Mais la mise en oeuvre de dispositifs biopolitiques, très variables selon les pays, a servi également de révélateur d'une crise profonde de la démocratie en faisant apparaître les liens profonds qui articulent ces dispositifs au développement contemporain de formes de gouvernementalité néolibérale, et en aggravant les inégalités face à ce qui peut menacer ou protéger la vie.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="88c94782865161b418e022ba7b7e78f4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":92647177,"asset_id":88726027,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/92647177/download_file?st=MTczMzIwMTg4Miw4LjIyMi4yMDguMTQ2&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="88726027"><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="88726027"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 88726027; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=88726027]").text(description); $(".js-view-count[data-work-id=88726027]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 88726027; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='88726027']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 88726027, 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: "88c94782865161b418e022ba7b7e78f4" } } $('.js-work-strip[data-work-id=88726027]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":88726027,"title":"Programme colloque Cribio","translated_title":"","metadata":{"abstract":"Le concept de « biopolitique » a été largement mobilisé au cours de ces dernières années, et tout particulièrement lors de la crise sanitaire liée à la pandémie de Covid-19. 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