Le dieu caché
01 Jan 1921-
About: The article was published on 1921-01-01 and is currently open access. It has received 59 citations till now.
Citations
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TL;DR: How certain ideas elaborated by the Montpellier vitalists influenced the rise of French alienism is considered, and how those ideas framed the changing view of passions during the eighteenth century.
Abstract: This paper considers how certain ideas elaborated by the Montpellier vitalists influenced the rise of French alienism, and how those ideas framed the changing view of passions during the eighteenth century. Various kinds of evidence attest that the passions progressively became the focus of medical attention, rather than a theme specific to moralists and philosophers. Vitalism conceived of organisms as animal economies understandable through the transformations of the various modes of their sensibility. This allowed some physicians to define a kind of anthropological program, which viewed human beings as a whole, with no distinction between le physique and le moral. The passions in this context became a specific alteration of the animal economy. Such an anthropological program was the framework within which Pinel understood the various classes of madness as disease--those troubles being general disturbances of the animal economy, which presupposed a knowledge of the latter, to be addressed and cured. In this view, and departing from the vitalist writers with regard to the specificity of mental illness as such, Pinel proposed another conception of the relations between passions and madness, and elaborated a general view of their status in etiology and therapeutics; those views were taken up and systematized by Esquirol, who finally defined a new kind of continuity between passion and madness, demonstrated by the idea that some kinds of madness that he called "monomania" had as a principle a "ruling passion" that the alienist, this novel medical specialist, had to unveil and address.
29 citations
TL;DR: In this article, the authors consider the national and international context within which Bourdieu's theory has been built and give an explanation for the relevance of literature to his theoretical work.
Abstract: What explanation can be given for the relevance of literature to Bourdieu's theoretical work? In order to explain this choice of object, in the first part of this article I consider the national and international context within which Bourdieu's theory has been built. In the French intellectual space literature was a central theoretical object. In the international context, the attention paid to literature was justified by the importance given to the symbolic phenomena in the main contemporary theoretical traditions. In order to appreciate the singularity and difficulty of Bourdieu's theoretical acquisition, I try to reconstruct the problems that he attempted to resolve, the theoretical possibilities with regard to which his hypotheses were defined, and the position that he held in his field of production at the time in which they were formulated. In Bourdieu's thought, this conjunctural dimension does not imply that a theory is particularized or relativized. So he presented his theoretical frameworks on l...
24 citations
Book•
06 Jun 2011TL;DR: In this paper, the author describes Jansenism as a "woman problem" and a feminist response to absolutism, 1664-9 6. The unsettled peace, 1669-79 7. A royal victory, 1679-1709
Abstract: Introduction 1. Jansenism as a 'woman problem' 2. Controversy and reform at Port Royal 3. Jansenism's political turn, 1652-61 4. The limits to obedience, 1661-4 5. A feminist response to absolutism, 1664-9 6. The unsettled peace, 1669-79 7. A royal victory, 1679-1709 Conclusion.
18 citations
18 Apr 2011
TL;DR: In this paper, the authors describe a utopie, sociale, de la parole and artistique du geste, which se profile for les annees a venir.
Abstract: L’art exprime, mais aussi faconne les identites. Ce texte montrera comment cela se produit au Quebec dans la seconde moitie du 20e siecle et ce qui se profile pour les annees a venir. A partir des genres, disciplines ou procedes privilegies a differents moments, sont degagees les utopies sociales et artistiques portees par l’art et les inflexions du recit identitaire quebecois qu’elles revelent. Les annees 1960 portent une utopie, sociale, de la parole et les annees 1980 en portent une, artistique, du geste. Ces utopies contribuent a construire une identite collective, une citoyennete, sur des bases differentes : sur l’histoire et la memoire, donc sur une base temporelle dans le premier moment et sur la base d’un espace, dans un second moment. Dans les annees 2000, c’est une utopie politique, de la diversite, qui se profile.
14 citations
TL;DR: In this article, the authors propose to interpret the moral conscience of managers from the standpoint of Blaise Pascal's Jansenist ethics and conception of humankind in order to restore the space for individual freedom, so essential in re-establishing responsible management.
Abstract: In showing how the bureaucratic space negatively influences the moral conscience of managers, Robert Jackall’s sociological writings have pointed up one of the darkest sides of organizations In fact, in the business ethics literature there is much to support Jackall’s pessimistic contentions, suggesting that bureaucracy can rob individual managers of their sense of responsibility How then can this space for individual freedom, so essential in re-establishing responsible management, be recreated? In order to answer this question, we propose to interpret Jackall’s Moral
Mazes (1988) from the standpoint of Blaise Pascal’s Jansenist ethics and conception of humankind Our discussion here of Pascal’s “reason of effects,” his theory of “double thought” and his distinction between respect and esteem takes Jackall’s analysis forward and opens new lines of thought about managerial responsibility The article concludes with some thoughts on further research in the field of business ethics arising from Pascalian anthropology or what we call here “skeptical humanism”
13 citations
References
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TL;DR: Parsons as discussed by the authors argued that the difference between society and individual, between social and motivational factors, and between Durkheim and Weber does not matter very much in the field of sociology where this very difference is the core problem of theory.
Abstract: Sociological theory in its present Alexandrian phase seems to be preoccupied with the interpretation of its classical authors.' Doing sociology of religion means doing empirical research on presumably religious persons or institutions; and it means returning to Emile Durkheim or Max Weber for theoretical inspiration. Religion, then, is supposed to work as an integrative factor on the level of total societies and as a motivational factor on the level of individuals. At both levels it supplies the meaning of meaning, a meaningful "ultimate reality". All symbols and values that operate at this highest level of last resources can be qualified as religion -and be it a civil religion in the sense of Rousseau or Bellah. We also know the objections. Religions can stimulate debates and fights. They also have disintegrative effects. Their motivational effect may well be a questioning of religion itself. It may be a social activity, but also a retreat. Statements about the function of religion resemble proverbs. They always need counter-proverbs to be operationally useful. Years ago Clifford Geertz (1966:1) aired the same complaint about dependence upon classical authors with respect to anthropological research. It may have been a mere accident that his lines were written in an essay on the cultural system of religion. But if this coincidence happened only by chance, it still was a significant accident. In fact, systems theory, at that time, was hardly able to deliver the goods. Parsons himself had started be presenting his classical authors. He attempted to show that the difference between society and individual, between social and motivational factors, and between Durkheim and Weber does not matter very much; and that it cannot matter very much in the field of sociology where this very difference is the core problem of theory. This preoccupation with a historical problem, with the split paradigm of individual and society, led Parsons to look for a solution by unfolding the framework of the general action system which could assign appropriate places to the personal system, the social system and other systems as well. He had to pay foreseeable costs. He had to present his generalizations as a purely analytical framework, based on an analysis of the components of the concept of
81 citations
TL;DR: In this paper, the authors present a list of states that are essentially by-products of rationality, bias, and ideology, including sour grapes, as well as byproducts of belief, bias and ideology.
Abstract: Preface and acknowledgements 1. Rationality 2. States that are essentially by-products 3. Sour grapes 4. Belief, bias and ideology References Index.
70 citations
TL;DR: In this article, cultural awareness as vocabulary learning is used for language learning in the context of cultural awareness in the language domain, and the results show that cultural awareness is useful in vocabulary learning.
Abstract: (1997). ‘Cultural awareness’ as vocabulary learning. The Language Learning Journal: Vol. 16, No. 1, pp. 51-57.
61 citations
Dissertation•
03 Dec 2008
TL;DR: In this article, a travail de recherche propose to consider the pratique du cinema dans les salles Art et Essai comm as un processus dynamique de mise en relation des individus avec les films and des indivus entre eux.
Abstract: Dans une visee communicationnelle et sociologique, ce travail de recherche propose de penser la pratique du cinema dans les salles Art et Essai comme un processus dynamique de mise en relation des individus avec les films et des individus entre eux. Il repose sur deux enquetes par questionnaire auto-administre conduites aupres de spectateurs frequentant des salles de cinema Art et Essai de la region Provence-Alpes-Cote d'Azur. Ces donnees sont completees par des analyses semio-discursives de critiques de cinema prelevees dans le magazine Telerama et dans le programme du cinema d'Art et Essai Utopia (Avignon) ainsi que par une serie d'analyses filmiques s'inscrivant dans le champ d'une sociologie esthetique du cinema. L'objectif est d'etudier la formation socio-discursive de la valeur dans le champ du cinema et de voir en quoi cette valeur participe de la constitution d'ensembles communautaires de pratiquants autour de la notion d'Art et Essai, en tant qu'elle circule et genere des representations. La premiere partie propose de definir l'objet de la recherche : la pratique du cinema dans les salles Art et Essai. Elle construit des outils permettant de saisir empiriquement cette pratique et demontre qu'elle engage un rapport specifique au social. La deuxieme partie montre que les recherches sur la pratique du cinema en salle reduisent, le plus souvent, l'activite spectatorielle a un geste d'appropriation des films alors que cette activite renvoie tout autant a un geste de constitution sociale de la valeur sociale des films. Enfin, la troisieme partie etudie la maniere dont les individus se positionnent et reagissent vis-a-vis de cette valeur. Elle montre qu'il y a une identite de l'Art et Essai autour de laquelle se constituent des agglomerats d'individus assimilables a des regroupements communautaires. Elle permet ainsi de repenser ces espaces de pratique a partir de la notion de communaute. En s'appuyant sur l'etude de la pratique cinematographique, cette recherche propose, plus largement, de discuter la pertinence de la question de l'(il)legitime des objets culturels.
34 citations