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class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Paul Ecoffet</h3></div><div class="js-work-strip profile--work_container" data-work-id="100746155"><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/100746155/Nothing_better_to_do_Environment_quality_and_the_evolution_of_cooperation_by_partner_choice"><img alt="Research paper thumbnail of Nothing better to do? Environment quality and the evolution of cooperation by partner choice" class="work-thumbnail" src="https://attachments.academia-assets.com/101480384/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/100746155/Nothing_better_to_do_Environment_quality_and_the_evolution_of_cooperation_by_partner_choice">Nothing better to do? Environment quality and the evolution of cooperation by partner choice</a></div><div class="wp-workCard_item"><span>Journal of Theoretical Biology</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Nothing better to do? Environment quality and the evolution of cooperation by partner choice Summ...</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">Nothing better to do? Environment quality and the evolution of cooperation by partner choice Summary Statement Partner choice enables individuals to avoid defectors, but is seldomly observed in nonhuman animals. We show that the availability of opportunities, depending on both resources and partners, is critical.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b14c5b8e500daa89ae1ea092dd1cf00a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101480384,"asset_id":100746155,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101480384/download_file?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="100746155"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100746155"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100746155; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100746155]").text(description); $(".js-view-count[data-work-id=100746155]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100746155; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100746155']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "b14c5b8e500daa89ae1ea092dd1cf00a" } } $('.js-work-strip[data-work-id=100746155]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100746155,"title":"Nothing better to do? 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A typical example is that of an agent who has to choose a partner to cooperate with, while a large number of partners are simply not interested in cooperating, regardless of what the agent has to offer. We address this problem in a continuous state and action space with two different kinds of search methods: a gradient policy search method and a direct policy search method using an evolution strategy. We show that when significant events are rare, gradient information is also scarce, making it difficult for policy gradient search methods to find an optimal policy, with or without a deep neural architecture. On the other hand, we show that direct policy search methods are invariant to the rarity of significant events, which is yet another confirmation of the unique role evolutionary algorithms has to play as a reinforcement learning m...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b687731ab4a9ff82833db69d19ba3371" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101480218,"asset_id":100745909,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101480218/download_file?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="100745909"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100745909"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100745909; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100745909]").text(description); $(".js-view-count[data-work-id=100745909]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100745909; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100745909']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "b687731ab4a9ff82833db69d19ba3371" } } $('.js-work-strip[data-work-id=100745909]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100745909,"title":"Policy search with rare significant events: Choosing the right partner to cooperate with","translated_title":"","metadata":{"abstract":"This paper focuses on a class of reinforcement learning problems where significant events are rare and limited to a single positive reward per episode. 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Ainsi, des rites funéraires de la période néolithique semblent fournir la preuve d'un début de réflexion au moins minimale sur la nature de la conscience humaine. Issu du latin conscientia, le mot conscience signifie « avec connaissance ». Il désigne le sentiment intime de vivre l'expérience, d'être le sujet de nos perceptions, émotions, pensées...  Mais si l'homme se pose en tant qu'être conscient, cela est-il le cas pour d'autres êtres ou choses ? La conscience n'est pas une chose que l'on peut observer et expérimenter autrement que dans nous même, pour autant, on la projette volontiers à nos semblables. Je sais que je suis conscient car j'ai connaissance du monde, je vois, j'entend et je ressens ma présence dans mon corps, dans ma tête. Mais est-ce que ce phénomène est aussi présent ailleurs, là où je ne suis plus ?<br />Des éléments de conscience peuvent même se retrouver chez d'autres animaux, aussi différents que peuvent l'être l'éléphant ou le dauphin. Ainsi, peut-on restreindre cette qualité aux seuls dénommés êtres vivants ? Autrement dit, être conscient, est-ce plutôt une propriété fondamentale de la matière ou bien une propriété émergente du cerveau ? <br /><br />Ces questions qui traitent de la relation entre corps et esprit sont centrales en philosophie de l'esprit. Depuis Descartes, un débat faisait rage entre les partisans du dualisme selon lequel corps et esprit sont deux substances bien distinctes et les partisans d'une forme ou une autre de matérialisme, selon laquelle l'intégralité du monde ne serait que « vide et atome » pour reprendre la pensée de Democritus, fondateur de cette école. Le dualisme cartésien a depuis été partiellement écarté par la littérature philosophique et la communauté scientifique et résiste difficilement à la tendance matérialiste. Mais alors comment rendre compte de l'esprit dans un monde uni-modale tel que le propose le matérialisme ? Quelle place pourrait-on donner au fameux Je pense, donc je suis cartésien ? De ces questions vient la quête du statut ontologique de la conscience, du soi. Après avoir parcouru une thèse contemporaine du problème corps et esprit nous analyserons un nouveau modèle qui entreprend de mesurer la conscience. Nous finirons par nous poser la question de savoir si la conscience est une qualité singulière chez l'homme et si la question de l’identité chez un être conscient a sa place dans un monde physique.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2d11d55144b252ef49640ddc375199d9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44198701,"asset_id":23783197,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44198701/download_file?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="23783197"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="23783197"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 23783197; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=23783197]").text(description); $(".js-view-count[data-work-id=23783197]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 23783197; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='23783197']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "2d11d55144b252ef49640ddc375199d9" } } $('.js-work-strip[data-work-id=23783197]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":23783197,"title":"Mémoire d'Épistemologie: Une naturalisation de la conscience","translated_title":"","metadata":{"abstract":"Au cours de l'histoire, les êtres humains se sont posés la question de leur existence et ont laissés des traces de leur réflexion. 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Ainsi, peut-on restreindre cette qualité aux seuls dénommés êtres vivants ? Autrement dit, être conscient, est-ce plutôt une propriété fondamentale de la matière ou bien une propriété émergente du cerveau ? \n\nCes questions qui traitent de la relation entre corps et esprit sont centrales en philosophie de l'esprit. Depuis Descartes, un débat faisait rage entre les partisans du dualisme selon lequel corps et esprit sont deux substances bien distinctes et les partisans d'une forme ou une autre de matérialisme, selon laquelle l'intégralité du monde ne serait que « vide et atome » pour reprendre la pensée de Democritus, fondateur de cette école. Le dualisme cartésien a depuis été partiellement écarté par la littérature philosophique et la communauté scientifique et résiste difficilement à la tendance matérialiste. Mais alors comment rendre compte de l'esprit dans un monde uni-modale tel que le propose le matérialisme ? 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Issu du latin conscientia, le mot conscience signifie « avec connaissance ». Il désigne le sentiment intime de vivre l'expérience, d'être le sujet de nos perceptions, émotions, pensées... Mais si l'homme se pose en tant qu'être conscient, cela est-il le cas pour d'autres êtres ou choses ? La conscience n'est pas une chose que l'on peut observer et expérimenter autrement que dans nous même, pour autant, on la projette volontiers à nos semblables. Je sais que je suis conscient car j'ai connaissance du monde, je vois, j'entend et je ressens ma présence dans mon corps, dans ma tête. Mais est-ce que ce phénomène est aussi présent ailleurs, là où je ne suis plus ?\nDes éléments de conscience peuvent même se retrouver chez d'autres animaux, aussi différents que peuvent l'être l'éléphant ou le dauphin. Ainsi, peut-on restreindre cette qualité aux seuls dénommés êtres vivants ? 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De ces questions vient la quête du statut ontologique de la conscience, du soi. Après avoir parcouru une thèse contemporaine du problème corps et esprit nous analyserons un nouveau modèle qui entreprend de mesurer la conscience. 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Ainsi, peut-on restreindre cette qualité aux seuls dénommés êtres vivants ? Autrement dit, être conscient, est-ce plutôt une propriété fondamentale de la matière ou bien une propriété émergente du cerveau ? \n\nCes questions qui traitent de la relation entre corps et esprit sont centrales en philosophie de l'esprit. Depuis Descartes, un débat faisait rage entre les partisans du dualisme selon lequel corps et esprit sont deux substances bien distinctes et les partisans d'une forme ou une autre de matérialisme, selon laquelle l'intégralité du monde ne serait que « vide et atome » pour reprendre la pensée de Democritus, fondateur de cette école. Le dualisme cartésien a depuis été partiellement écarté par la littérature philosophique et la communauté scientifique et résiste difficilement à la tendance matérialiste. Mais alors comment rendre compte de l'esprit dans un monde uni-modale tel que le propose le matérialisme ? Quelle place pourrait-on donner au fameux Je pense, donc je suis cartésien ? De ces questions vient la quête du statut ontologique de la conscience, du soi. Après avoir parcouru une thèse contemporaine du problème corps et esprit nous analyserons un nouveau modèle qui entreprend de mesurer la conscience. 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Environment quality and the evolution of cooperation by partner choice" class="work-thumbnail" src="https://attachments.academia-assets.com/101480384/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/100746155/Nothing_better_to_do_Environment_quality_and_the_evolution_of_cooperation_by_partner_choice">Nothing better to do? Environment quality and the evolution of cooperation by partner choice</a></div><div class="wp-workCard_item"><span>Journal of Theoretical Biology</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Nothing better to do? Environment quality and the evolution of cooperation by partner choice Summ...</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">Nothing better to do? Environment quality and the evolution of cooperation by partner choice Summary Statement Partner choice enables individuals to avoid defectors, but is seldomly observed in nonhuman animals. We show that the availability of opportunities, depending on both resources and partners, is critical.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b14c5b8e500daa89ae1ea092dd1cf00a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101480384,"asset_id":100746155,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101480384/download_file?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="100746155"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100746155"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100746155; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100746155]").text(description); $(".js-view-count[data-work-id=100746155]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100746155; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100746155']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "b14c5b8e500daa89ae1ea092dd1cf00a" } } $('.js-work-strip[data-work-id=100746155]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100746155,"title":"Nothing better to do? 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A typical example is that of an agent who has to choose a partner to cooperate with, while a large number of partners are simply not interested in cooperating, regardless of what the agent has to offer. We address this problem in a continuous state and action space with two different kinds of search methods: a gradient policy search method and a direct policy search method using an evolution strategy. We show that when significant events are rare, gradient information is also scarce, making it difficult for policy gradient search methods to find an optimal policy, with or without a deep neural architecture. On the other hand, we show that direct policy search methods are invariant to the rarity of significant events, which is yet another confirmation of the unique role evolutionary algorithms has to play as a reinforcement learning m...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b687731ab4a9ff82833db69d19ba3371" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101480218,"asset_id":100745909,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101480218/download_file?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="100745909"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100745909"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100745909; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100745909]").text(description); $(".js-view-count[data-work-id=100745909]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100745909; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100745909']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "b687731ab4a9ff82833db69d19ba3371" } } $('.js-work-strip[data-work-id=100745909]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100745909,"title":"Policy search with rare significant events: Choosing the right partner to cooperate with","translated_title":"","metadata":{"abstract":"This paper focuses on a class of reinforcement learning problems where significant events are rare and limited to a single positive reward per episode. 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Ainsi, des rites funéraires de la période néolithique semblent fournir la preuve d'un début de réflexion au moins minimale sur la nature de la conscience humaine. Issu du latin conscientia, le mot conscience signifie « avec connaissance ». Il désigne le sentiment intime de vivre l'expérience, d'être le sujet de nos perceptions, émotions, pensées...  Mais si l'homme se pose en tant qu'être conscient, cela est-il le cas pour d'autres êtres ou choses ? La conscience n'est pas une chose que l'on peut observer et expérimenter autrement que dans nous même, pour autant, on la projette volontiers à nos semblables. Je sais que je suis conscient car j'ai connaissance du monde, je vois, j'entend et je ressens ma présence dans mon corps, dans ma tête. Mais est-ce que ce phénomène est aussi présent ailleurs, là où je ne suis plus ?<br />Des éléments de conscience peuvent même se retrouver chez d'autres animaux, aussi différents que peuvent l'être l'éléphant ou le dauphin. Ainsi, peut-on restreindre cette qualité aux seuls dénommés êtres vivants ? Autrement dit, être conscient, est-ce plutôt une propriété fondamentale de la matière ou bien une propriété émergente du cerveau ? <br /><br />Ces questions qui traitent de la relation entre corps et esprit sont centrales en philosophie de l'esprit. Depuis Descartes, un débat faisait rage entre les partisans du dualisme selon lequel corps et esprit sont deux substances bien distinctes et les partisans d'une forme ou une autre de matérialisme, selon laquelle l'intégralité du monde ne serait que « vide et atome » pour reprendre la pensée de Democritus, fondateur de cette école. Le dualisme cartésien a depuis été partiellement écarté par la littérature philosophique et la communauté scientifique et résiste difficilement à la tendance matérialiste. Mais alors comment rendre compte de l'esprit dans un monde uni-modale tel que le propose le matérialisme ? Quelle place pourrait-on donner au fameux Je pense, donc je suis cartésien ? De ces questions vient la quête du statut ontologique de la conscience, du soi. Après avoir parcouru une thèse contemporaine du problème corps et esprit nous analyserons un nouveau modèle qui entreprend de mesurer la conscience. Nous finirons par nous poser la question de savoir si la conscience est une qualité singulière chez l'homme et si la question de l’identité chez un être conscient a sa place dans un monde physique.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2d11d55144b252ef49640ddc375199d9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44198701,"asset_id":23783197,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44198701/download_file?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="23783197"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="23783197"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 23783197; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=23783197]").text(description); $(".js-view-count[data-work-id=23783197]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 23783197; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='23783197']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "2d11d55144b252ef49640ddc375199d9" } } $('.js-work-strip[data-work-id=23783197]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":23783197,"title":"Mémoire d'Épistemologie: Une naturalisation de la conscience","translated_title":"","metadata":{"abstract":"Au cours de l'histoire, les êtres humains se sont posés la question de leur existence et ont laissés des traces de leur réflexion. Ainsi, des rites funéraires de la période néolithique semblent fournir la preuve d'un début de réflexion au moins minimale sur la nature de la conscience humaine. Issu du latin conscientia, le mot conscience signifie « avec connaissance ». Il désigne le sentiment intime de vivre l'expérience, d'être le sujet de nos perceptions, émotions, pensées... Mais si l'homme se pose en tant qu'être conscient, cela est-il le cas pour d'autres êtres ou choses ? La conscience n'est pas une chose que l'on peut observer et expérimenter autrement que dans nous même, pour autant, on la projette volontiers à nos semblables. Je sais que je suis conscient car j'ai connaissance du monde, je vois, j'entend et je ressens ma présence dans mon corps, dans ma tête. Mais est-ce que ce phénomène est aussi présent ailleurs, là où je ne suis plus ?\nDes éléments de conscience peuvent même se retrouver chez d'autres animaux, aussi différents que peuvent l'être l'éléphant ou le dauphin. Ainsi, peut-on restreindre cette qualité aux seuls dénommés êtres vivants ? Autrement dit, être conscient, est-ce plutôt une propriété fondamentale de la matière ou bien une propriété émergente du cerveau ? \n\nCes questions qui traitent de la relation entre corps et esprit sont centrales en philosophie de l'esprit. Depuis Descartes, un débat faisait rage entre les partisans du dualisme selon lequel corps et esprit sont deux substances bien distinctes et les partisans d'une forme ou une autre de matérialisme, selon laquelle l'intégralité du monde ne serait que « vide et atome » pour reprendre la pensée de Democritus, fondateur de cette école. Le dualisme cartésien a depuis été partiellement écarté par la littérature philosophique et la communauté scientifique et résiste difficilement à la tendance matérialiste. Mais alors comment rendre compte de l'esprit dans un monde uni-modale tel que le propose le matérialisme ? Quelle place pourrait-on donner au fameux Je pense, donc je suis cartésien ? De ces questions vient la quête du statut ontologique de la conscience, du soi. Après avoir parcouru une thèse contemporaine du problème corps et esprit nous analyserons un nouveau modèle qui entreprend de mesurer la conscience. Nous finirons par nous poser la question de savoir si la conscience est une qualité singulière chez l'homme et si la question de l’identité chez un être conscient a sa place dans un monde physique.","location":"Université de Bordeaux","event_date":{"day":null,"month":5,"year":2015,"errors":{}},"organization":"Licence MIASHS, Épistémologie "},"translated_abstract":"Au cours de l'histoire, les êtres humains se sont posés la question de leur existence et ont laissés des traces de leur réflexion. Ainsi, des rites funéraires de la période néolithique semblent fournir la preuve d'un début de réflexion au moins minimale sur la nature de la conscience humaine. Issu du latin conscientia, le mot conscience signifie « avec connaissance ». Il désigne le sentiment intime de vivre l'expérience, d'être le sujet de nos perceptions, émotions, pensées... Mais si l'homme se pose en tant qu'être conscient, cela est-il le cas pour d'autres êtres ou choses ? La conscience n'est pas une chose que l'on peut observer et expérimenter autrement que dans nous même, pour autant, on la projette volontiers à nos semblables. Je sais que je suis conscient car j'ai connaissance du monde, je vois, j'entend et je ressens ma présence dans mon corps, dans ma tête. Mais est-ce que ce phénomène est aussi présent ailleurs, là où je ne suis plus ?\nDes éléments de conscience peuvent même se retrouver chez d'autres animaux, aussi différents que peuvent l'être l'éléphant ou le dauphin. Ainsi, peut-on restreindre cette qualité aux seuls dénommés êtres vivants ? Autrement dit, être conscient, est-ce plutôt une propriété fondamentale de la matière ou bien une propriété émergente du cerveau ? \n\nCes questions qui traitent de la relation entre corps et esprit sont centrales en philosophie de l'esprit. Depuis Descartes, un débat faisait rage entre les partisans du dualisme selon lequel corps et esprit sont deux substances bien distinctes et les partisans d'une forme ou une autre de matérialisme, selon laquelle l'intégralité du monde ne serait que « vide et atome » pour reprendre la pensée de Democritus, fondateur de cette école. Le dualisme cartésien a depuis été partiellement écarté par la littérature philosophique et la communauté scientifique et résiste difficilement à la tendance matérialiste. Mais alors comment rendre compte de l'esprit dans un monde uni-modale tel que le propose le matérialisme ? Quelle place pourrait-on donner au fameux Je pense, donc je suis cartésien ? De ces questions vient la quête du statut ontologique de la conscience, du soi. Après avoir parcouru une thèse contemporaine du problème corps et esprit nous analyserons un nouveau modèle qui entreprend de mesurer la conscience. Nous finirons par nous poser la question de savoir si la conscience est une qualité singulière chez l'homme et si la question de l’identité chez un être conscient a sa place dans un monde physique.","internal_url":"https://www.academia.edu/23783197/M%C3%A9moire_d%C3%89pistemologie_Une_naturalisation_de_la_conscience","translated_internal_url":"","created_at":"2016-03-29T20:14:20.548-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":25324610,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":18074436,"work_id":23783197,"tagging_user_id":25324610,"tagged_user_id":46356952,"co_author_invite_id":4131884,"email":"e***l@gmail.com","affiliation":"École Normale Supérieure","display_order":0,"name":"Paul Ecoffet","title":"Mémoire d'Épistemologie: Une naturalisation de la conscience"}],"downloadable_attachments":[{"id":44198701,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/44198701/thumbnails/1.jpg","file_name":"ecoffet_rhouzlane_naturalisation_conscience_130515.pdf","download_url":"https://www.academia.edu/attachments/44198701/download_file","bulk_download_file_name":"Memoire_dEpistemologie_Une_naturalisatio.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/44198701/ecoffet_rhouzlane_naturalisation_conscience_130515-libre.pdf?1459375457=\u0026response-content-disposition=attachment%3B+filename%3DMemoire_dEpistemologie_Une_naturalisatio.pdf\u0026Expires=1744336689\u0026Signature=GwvIp-z7MLNzVawEIn48RL4PlndfYUxmXGbJUrQDlK7u~sDSq7Xkiv7IN3s2i0XvESqoSvfGgQglc730KDkdllGwAJujs3ifdjzL8J~D~hWS6~s3NXhEK-PdtSrJPKpXfTnwOZnzwDHjQiguNmkR7NWFsauSk9KpxYtJEjRmBchuVLwyiX0zzEP4s7QMYCzviSq7LlNGPkrj3Cd4GncXs-SQbgyizI8QaqQ0He0bco2gY4hlSAWGmfWNoiPwJNJQvB~zZkl~tnl5GMFgpBltNzpIbyKuYNfjmhKyPTkjZ~yAnIogKrspgvPJrbB2-IzRWIOsywvpt2QBOOZM5B50Ug__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Mémoire_dÉpistemologie_Une_naturalisation_de_la_conscience","translated_slug":"","page_count":28,"language":"fr","content_type":"Work","summary":"Au cours de l'histoire, les êtres humains se sont posés la question de leur existence et ont laissés des traces de leur réflexion. 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