indeed may not be quite possible But I have no doubt it is worth a try It has to do with the nature of thought and with one of its uses It has been traditional to treat thought, so to speak, as an instrument of reason Good thought is right reason, and its efficacy is measured against the laws of logic or induction Indeed, in its most recent computational form, it is a view of thought that has sped some of its enthusiasts to the belief that all thought is reducible to machine computability But logical thought is not the only or even the most ubiquitous mode of thought For the last several years, I have been looking at another kind of thought (see, eg, Bruner, 1986), one that is quite different in form from reasoning: the form of thought that goes into the construction not of logical or inductive arguments but of stories or narratives What I want to do now is to extend these ideas about narrative to the analysis of the stories we tell about our lives: our "autobiographies" Philosophically speaking, the approach I shall take to narrative is a constructivist one a view that takes as its central premise that "world making" is the principal function of mind, whether in the sciences or in the arts But the moment one applies a constructivist view of narrative to the self-narrative, to the autobiography, one is faced with dilemmas Take, for example, the constructivist view that "stories" do not "happen" in the real world but, rather, are constructed in people's heads Or as Henry James once put it, stories happen to people who know how to tell them Does that mean that our autobiographies are constructed, that they had better be viewed not as a record of what

Life as Narrative

In this revised second edition, Deirdre McCloskey demonstrates how economic discourse employs metaphor, authority, symmetry and other rhetorical means of persuasion. ""The Rhetoric of Economics"" shows economists to be human persuaders and poets of the marketplace, even in their most technical and mathematical moods. It is further enhanced by three new chapters and two new bibliographies.

The Rhetoric of Economics

The study of race and ethnic conflict historically has been hampered by inadequate and simplistic theories. I contend that the central problem of the various approaches to the study of racial phenomena is their lack of a structural theory of racism. I review traditional approaches and alternative approaches to the study of racism, and discuss their limitations. Following the leads suggested by some of the alternative frameworks, I advance a structural theory of racism based on the notion of racialized social systems. "The habit of considering racism as a mental quirk, as a psychological flaw, must be abandoned." -Frantz Fanon (1967:77) he area of race and ethnic studies lacks a _ sound theoretical apparatus. To complicate matters, many analysts of racial matters have abandoned the serious theorization and reconceptualization of their central topic: racism. Too many social analysts researching racism assume that the phenomenon is selfevident, and therefore either do not provide a definition or provide an elementary definition (Schuman, Steeh, and Bobo 1985; Sniderman and Piazza 1993). Nevertheless, whether implicitly or explicitly, most analysts regard racism as a purely ideological phenomenon.

Rethinking racism: toward a structural interpretation *

The Logic of Violence in Civil War: List of Tables and Figures

This essay proposes a theory of human communication based on a conception of persons as homo narrans. It compares and contrasts this view with the traditional rational perspective on symbolic interaction. The viability of the narrative paradigm and its attendant notions of reason and rationality are demonstrated through an extended analysis of key aspects of the current nuclear war controversy and a brief application to The Epic of Gilgamesh. The narrative paradigm synthesizes two strands in rhetorical theory: the argumentative, persuasive theme and the literary, aesthetic theme.

Narration as a human communication paradigm: The case of public moral argument

Au nom du peuple : témoignages sur les camps communistes

Boris Cyrulnik et Tzvetan Todorov ont traverse l'epoque de maniere singuliere. Le premier, ne en 1937 dans une famille d'immigres juifs d'Europe centrale et orientale, fut l'un des rares rescapes de la rafle du 10 janvier 1944 a Bordeaux et popularisa, bien des annees plus tard, le concept de « resilience », cette capacite psychique a se reconstruire apres un traumatisme. Le second, ne en 1939 a Sofia (Bulgarie), rejoint Paris en 1963 et s'attacha des les annees 1980 aux questions memorielles et au rapport a l'autre.
 L'un et l'autre ont connu le totalitarisme et cherche a comprendre ce qui peut nous permettre de resister a la terreur, ce qui fait tout l'interet ici de leur dialogue.

Tzvetan Todorov, ne en 1939 et mort en 2017, historien des idees, essayiste, semiologue.
 Boris Cyrulnik, ne en 1937, psychiatre, psychanalyste, ethologue.

La tentation du bien est beaucoup plus dangereuse que celle du mal : dialogue animé par Nicolas Truong / Boris Cyrulnik, Tzvetan Todorov


Eu me proponho resumir aqui, para o uso daqueles que estudam a linguagem, algumas observações de Freud, dispersas em diversos escritos, e consagradas aos problemas da enunciação (termo do qual Freud não se serve). 


Tzvetan Todorov

Papers

Au nom du peuple : témoignages sur les camps communistes

La tentation du bien est beaucoup plus dangereuse que celle du mal : dialogue animé par Nicolas Truong / Boris Cyrulnik, Tzvetan Todorov

Freud sobre a enunciação