Présence de Ferdinand Gonseth dans la pensée de Gaston Bachelard

The purpose of this paper is to analyse the influence of Ferdinand Gonseth's epistemological and philosophical reflection on Gaston Bachelard. This will be done on at least two levels: on the one hand, on the level of direct quotations of Gonseth's texts and notions made by Bachelard; on the other, on the level of an agreement between the two conceptions concerning some central issues— agreement that lets one suppose an influence of Gonseth on Bachelard or an identity between their views. One concludes recalling the notion of «subjectivité quelconque», suggested to Bachelard by the gonsethean idea of «logique comme physique de l'objet quelconque», and seeking to grasp the differences between Bachelard's notion of «sujet quelconque», and Gonseth's one ofhomo phenomenologicus. One could define Bachelard's and Gonseth's epistemologies as two phenomenologies of the man of science: this is their main common feature.     

«Pondere, Numero et Mensura» Roberval et la Géométrie divine

Among the notable features of Roberval'sAristarchi Samii de Mundi Systemate (1644) is the frequent appearance in the text of the abbreviation «P.N.E.M.», standing for «pondere, numero et mensura». The allusion is to the line from the Wisdom of Solomon, XI, 20: «Pondere, mensura, numero Deus omnia fecit» (Vulgate). The line crops up in many authors praising God the Mathematician. However, Roberval's invocation of the verse was not an exercise in piety, but more likely a sign of solidarity with his fellow-mathematicians in the Collège royal, whose motto might have been the same dictum from the Wisdom of Solomon.     

Philosophy as a cultural resource and medium of reflection for Hermann Weyl

In a talk given at Zurich in the late 1940s, Hermann Weyl discussed Ferdinand Gonseth's dialectical epistemology and considered it as being restricted too strictly to aspects of historical change. His experiences with post-Kantian dialectical philosophy, in particular Johann Gottlieb Fichte's derivation of the concept of space and matter, had been a stronger dialectical background for his own 1918 studies in purely infinitesimal geometry and the early geometrically unified field theory of matter (extending the Mie-Hilbert program). Although now Weyl distantiated himself from the speculative features of his youthful philosophizing and in particular from his earlier enthusiasm for Fichte, he again had deep doubts as to the cultural foundations of modern mathematical sciences and its role in material culture of high modernity. For Weyl, philosophical «reflection» was a cultural necessity he now turned towards Karl Jaspers' and Martin Heidegger's existentialism to find deeper grounds, similar to his turn towards Fichte's philosophy after World War I. The discussion in the late 1940s can be read as a kind of post-World-War-II «Nachtrag» to Weyl's more widely known philosophical comments on mathematics and the natural sciences published in the middle of the 1920s.     

Towards a history of the geometric foundations of mathematics

Many XIX^th century «geometers»—such as Bernhard Riemann, Hermann von Helmholtz, Felix Klein, Riccardo De Paolis, Mario Pieri, Henri Poincaré, Federigo Enriques, and others—played an important role in the discussion about the foundations of mathematics. But in contrast to Euclid's ideas, they did not simply identify “physical space» with the «space of the senses». On the basis of our experience in space, they intended to determine the main properties of space and put them at the very foundation of geometry. The axioms of geometry were hence based on active knowledge of space and were not aa priori, as in the case according to kantian philosophy. Moreover, in the last decade of the century some Italian mathematicians—De Paolis, Gino Fano, Pieri, and others—founded the concept of number itself on geometry, by using results of projective geometry. Arithmetic, was then founded on geometry and not reversely, as David Hilbert tried—without success—to do some years later.     

Du Rutabaga et Encore du Rutabaga: Daily Life in Vichy France

‘Amerindians’ represent only a small proportion—currently estimated at 3–4%—of the sparse but rapidly growing population of France's South American département d'outre-mer. Yet the existence of ‘autochthonous’ communities in Guyane presents legal, political, cultural and environmental challenges to the concepts of republican universalism ostensibly established in 1946 alongside its status as an overseas department of France. Using an Amerindian cultural centre as a case study, this article seeks to explain how representations of ‘Amerindian’ identities in Guyane are constructed both alongside and against a traditional framework of opposition between universal commonality and cultural particularism. Through engagement with museum ethnography and analysis of personal narrative and collective action, the article traces conflicts and compromises surrounding ‘indigeneity’ and citizenship in the face of state non-recognition of ethnicity. It argues that the politics of Amerindian identity, from citizenship rights to ecotourism, has increasingly been characterised by an emphasis on ‘ecological’ relationships.

Les « Amérindiens » ne constituent que 3 à 4 % de la population de la Guyane – seul département d'outre-mer de France en Amérique du Sud – une population relativement faible et dispersée mais qui connaît une croissance rapide. Cependant, l'existence de communautés « autochtones » dans ce département présente des défis juridiques, politiques, culturels et environnementaux face à l’universalisme républicain établi au moment où la Guyane est devenue département, en 1946. Cet article s'appuie sur le cas d'un centre culturel amérindien pour exposer comment les représentations de l'identité « amérindienne » en Guyane se construisent à la fois avec et contre l'opposition traditionnelle entre les communalités universellement partagées et le particularisme culturel. S'appuyant sur l'ethnographie muséologique et sur l'analyse des récits individuels et de l'action collective, l'article reconstitue les conflits et les compromis autour de « l'autochtonie » et de la citoyenneté face à l'aveuglement officiel de l'État par rapport à l'idée de l'ethnicité. L'article suggère que, des droits citoyens à l'écotourisme, la politique identitaire « amérindienne » se caractérise de plus en plus par une emphase sur les relations sociales « écologiques »; c'est-à-dire entre hommes, femmes et environnement.     

Paul Bernays et la rénovation des fondements philosophiques des mathématiques

The history of the foundations of mathematics in the XX^th century leads to a revision of the meaning of traditional philosophical notions such as «evidence», «experience» or «rationality». This paper focuses on the influence of Ferdinand Gonseth's «open philosophy» on Paul Bernays' philosophical interpretations of the technical results in the foundations. Familiar with the ideas of Jacob Friedrich Fries and Léonard Nelson, the logician Bernays turns at the middle of the century more and more towards Gonseth's ideas. Quite before Thomas Kuhn, Bernays considers the revisions under consideration not simply as a problem of truth and falsehood, but as a task requiring the introduction of a new conceptual system. Indeed, in opposition to Kuhn, according to Bernays, the necessary change is less the consequence from a change of paradigm and methodological incommensurability as a epistemological necessity.     

Albert Lautman et le souci brisé du mouvement

We locate Albert Lautman's work as a sort of agent of the break of symmetry in the framework of the traditional opposition of speculative philosophy and the physico-mathematical sciences. The stakes for philosophy are, with very rare exceptions, very poorly perceived. On this level, we return to the question of Lautman's supposed «Platonism» and we confront it with its fundamental reading of Martin Heidegger. The consequences of this insertion in the heideggerian furrow are fundamental for a just restitution of this thought and this philosophy into what they retain in current thought. On the other side, that of Lautmanian entries in the field of mathematical physics, we insist on the extreme prospective alacrity of his gaze, his philosophic power which comes to reinforce this strange sensibility toward what constituted the essential part of theoretical mathematics and physics in his time. In this sense, his position occupies actually one of the nodal points of the «surrationalistic» landscape.     

Relativités et puissances spectrales chez Gaston Bachelard

La Valeur inductive de la relativité is undoubtedly the least known «philosophical» work of Gaston Bachelard. Before an almost total silence, with the absence of readings, the replies are only «first type» interpretations supported by a certain discursive hearsay, but which have the authority of pseudo-standards. The Bachelardian positions are here confronted byLa Déduction relativiste of Émile Meyerson. The weight of the analysis will essentially rest upon a display of the Bachelardian device ofinduction and ofconstruction. The «inductive» preparation must be thought out on the electromagnetic model and the «constructivist» position is always linked to the effort of synthesis. In short, it is a veritablemeta-physics which seemingly must generate this «thought of the sciences».     

Induction, probabilités et confirmation chez Carnap

The idea of associating probability and induction is not a theme suitable for the xx^th century but it has received a systematic development when the neo-positivist philosophers seized it. Beginning with the 1940's, the philosopher Rudolph Carnap proposed to affront the «Humian challenge» by founding a theory of confirmation through the construction of a probabilistic logic called «inductive». This project had been outlined in Cambridge during the 1920's by the economist John M. Keynes. To examine Carnap's program in its totality, to situate it in its historical context, to follow its evolution and the influences it has had, these are the aims of this article.     

Leibniz, Wolff et la Métaphysique Traitée Selon la Méthode Scientifique

Wolff’s philosophy is often defined by commentators as « dogmatic leibnizism ». However, if we try to read the expression in a positive light, we discover what exactly distinguishes Wolff’s metaphysics from that of Leibniz, thereby establishing Wolff’s real contribution to the history of thought. First of all, the notion of « dogma » presented in Wolff’s philosophy is analyzed. This notion recalls the demonstrative model provided by mathematics and especially, Euclid’s Elements. According to axiomatic patterns, ontology is thought of as the « first philosophy ». This aspect cannot be separated from the function of a posteriori knowledge in Wolff’s thinking. This permits us to comprehend the function of ontology, Wolff’s cosmology, and his invention of the notion of « teleology ».     

La révolution scientifique les révolutions et l'histoire des sciences

In the paper Ernest Coumet presented at the conference on Koyré (Paris, 1986), he suggested that the term «scientific revolution» does not denote for Koyré an historical event, but an idealtype, in Weber's sense. First, the author discusses this thesis and presents the arguments Coumet advances to support it. In the second part of his paper, he criticises the use of the notion of revolution in the history of science. In particular, he argues against the distinction between scientific theories and a «scientific thinking», which would be influencedby the «philosophical thinking» and whose changes would produce a revolution.     

La Découverte de L’Amérique

This article examines the significance accorded to the discovery of America in the period between 1492 and the publication of Alexander von Humboldt’s Kosmos in 1855. It argues that, the « discovery » of America was perceived as the « uncovering » of not merely a place, but of an epistemological challenge which both transformed, Europe’s intellectual dependence on Antiquity, and shaped its evolving perception of both space and time. It argues that, after the discovery, human history came to be seen, in terms of as series of inventions all of them related to human movement, which were projected, as more and more of the globe was « discovered » into an unpredictable future.     

Singulières archives

Archives, although fundamental to historical research, are rarely appreciated in terms of their place in epistemology. The concept of «archive»-usually given in the singular-has, however, been treated by several philosophers, including most recently Paul Ric?ur. This paper focuses on Ric?ur's latest work,La Mémoire, l'histoire, l'oubli, to analyse Ric?ur's use of the term «archive» and its resonances with the work of Michel Foucault and Michel de Certeau. It investigates, as well, how the concept of archive, closely linked to that of witnessing or testimony, presents certain difficulties from the vantage point of historical epistemology, and proposes another use of the term, one involving greater attention to the historicity and materiality of the «archive» in the interests of a more textual and hermeneutic interpretation.     

Échange,Contrat et Civilisation

With the word «exchange», the confusion is often made between the savage of social contract and the savage of the market. This paper would a contrario set the one against the other, in showing how the two characters agree in fact to two absolutely different kinds of argumentation, which the Enlightenment led to coexist according to very distinct issues. Then the modern term of «civil society» has never solved this ambiguity and we find here the matter of several teachings, because it is possible to think at once about what is a «concept», a «historicity» and a «citizen». Methodology, anthropology and politics come therefore into sight as three horizons of an analysis which does not want to reduce the equivocation, but rather to measure its wealth.     

Tradition républicaine et république nouvelle à Florence Francesco Guicciardini et lalibertà fiorentina

The wars of Italy (beginning in 1494) and the following upheavals in Florence (where the Grand Council Republic was set up after the fall of the Medici) led Francesco Guicciardini (1483–1540) to think about the «natural» obviousness of the concept oflibertà fiorentina. His method was «not to let oneself deceive by words to such an extent that things are no longer considered». It made him abandon the question of good government for the one of the effects it produces, and induced him to give, «under the sweetness of the word liberty», prominence to the political stakes. From then on, there was no longer a natural obviousness for the aspiration forlibertà, but the necessary analysis of the political and historical circumstances, of the «condition of the times».     

Qu’est-Ce Quela «Littérature Générale»? La Culture Lettrée au Prisme du Marché du Livre de la Première Moitié du XX e Siècle

The aim of this paper is to shed light on the importance, for cultural history, of a professional concept from the publishing worl, for example « general literature » - a concept which goes against most of the usual forms of classification and division of intellectual output. Through the use of an « indigenous » source from within the publishing domain such as the advertisement notices published in Bibliographie de la France, one can show the coherence of a wide domain which encompasses - but also widely surpasses - the boundaries of literature as commonly conceived. As one category of publishing output, general literature can be characterized during the first half of the XX ^th century by the use of the same material form the 12mo whose profound significance is the intention to reach a « wide educated audience ». Thus, it is by taking into account the structure of this output that, through such a domain as general literature, the publishing market allows the question of the actual existence and aspects of learned culture to be raised.     

L'«École de l'ETH» dans l'œuvre de Gaston Bachelard

We retrace here spectral presence in the work of Gaston Bachelard which we call «The School of the ETH». We have chosen three fundamental figures: hermann Weyl, Wolfgang Pauli and Gustave Juvet. For the first one, we consider his central and permanent place in the Bachelardian constitution of a philosophy which seeks to be at the height of the new «physical geometry» rigorously constructed in a Riemannian spirit. As for Pauli, we show an unsuspected affinity which is backed up by the remarkable analyses brought to it by philosophy: from the urgent construction of a «quantic metaphysics», founded on the implications of aPauli principle well understood, to the idea of a «metaphysical particle», going on to the decisive and so promising stakes of the «postulate of non-analysis». In the framework of this convergent polyconstruction of the «surrationalist», enterprise, we treat the third figure, less known but equally important, of the mathematician-philosopher Gustave Juvet.     

Bordering on anthropology the dialectics of a national tradition in Mexico

This paper explores knowledge production within the framework of a «national anthropology». Mexico developed one of the earliest, largest and most successful «national» anthropologies of the postcolonial world, yet it has been haunted by constant absorption of its leading practitioners into the state apparatus and by a sense of intellectual discontinuity and isolation. The author explores four aspects of Mexican anthropology in the historical contexts in which they emerged: the role of the discipline in shaping a national image (1850–1900); its strategies of intervention in the modernization and «incorporation» of the indigenous and «backward» population (1880–1930); its role in the regulation of a development orthodoxy (1940–1968); and its role in the reformulation of a national image in the face of massive urbanization (1968–1980s).     

Thèses de sociologie et romans à thèse

Are the rhetorical markers in sociological discourse specific and of a «scientific» nature? To tackle this delicate question, let us start by drawing up the generic characteristics of sociological texts. Let us compare these characteristics with those of a literary genre: the French «roman à thèse» from the beginning of the XX^th century. This old-fashioned and decried literature will serve as a driving bolt in order to demonstrate that a formalism sometimes asserted as scientific, does not guarantee scientific character, but just conformity to editorial requirement. To conclude, if the difference between sociological these and novel is not embedded in the text itself then, what eventually make its «scientific nature»? May be just the fragile conditions of its production and reception: debate and criticism of the sources if effectively implemented. But is this always the case?     

Day centres for homeless people: spaces of care or fear?

It is now widely argued that the contemporary city is becoming an increasingly hostile environment for homeless people. As basic street survival strategies are criminalized and public space ‘purified’ of those whose ‘spoiled’ identities threaten to ‘taint’ fellow members of the public, city authorities seem to have turned from a position of ‘malign neglect’ to more obviously punitive measures designed to contain and control homeless people. Less widely acknowledged but equally prevalent, however, is a parallel rise in the ‘urge to care’; evident in the growing number of night shelters, hostels and day centres emerging in recent years to provide shelter and sustenance to homeless people. This paper contributes to a small but growing body of work examining the development of the ‘spaces of care’ springing up in the interstices of a ‘revanchist’ city, by examining the development and internal dynamics of day centres for homeless people in the UK. Drawing upon a national survey of service providers, and a series of interviews and participant observations with day centre staff and users, the paper argues that day centres act as important sources of material resource and refuge for a highly stigmatized group. However, it warns against the romantic tendencies implicit in the notion of ‘spaces of care’, emphasizing that what for one person may operate as a ‘space of care’ might, for another, be experienced as a space of fear. The paper concludes by noting the ambiguity and fragility of such spaces within the wider ‘revanchist’ city.

Les centres d'hébergement temporaire pour itinérants: espaces de soins ou de peur?

On affirme couramment que la ville contemporaine est en train de devenir un milieu de plus en plus hostile pour les itinérants. Pendant que les stratégies ordinaires de survie dans la rue sont érigées en crime et l'espace public est «purifié» de ceux dont les identités «souillées» risquent d' «entacher» les autres membres du public, les autorités de la ville sont moins disposées à appuyer une position de «négligence pernicieuse» que des mesures nettement plus punitives conçues pour contenir et contrôler les itinérants. Ce qui est moins reconnu mais aussi courant est la progression simultanée du «désir de donner des soins» que permet de témoigner la croissance depuis quelques années de foyers d'hébergement, de gîtes, et de centre d'hébergement temporaire qui offre un toit et des moyens de subsistance aux itinérants. Cet article contribue à enrichir le corpus d'une ampleur limitée mais grandissante sur l'émergence d' «espaces de soins» dans les interstices de la ville «revancharde» par l'examen du développement et les dynamiques internes de centres d'hébergement temporaire pour itinérants au Royaume-Uni. Cet article a recours à un sondage national sur les fournisseurs de services et à un éventail d'entrevues et d'observations participatives auprès d'employés et d'usagers des centres d'hébergement temporaire. Il y est proposé que ces centres servent de lieu de distribution de ressources matérielles et de refuge pour un ensemble de personnes très défavorisées. L'article prend toutefois ses distances par rapport au penchant romantique implicite dans l'idée d' «espaces de soins», et souligne que les processus à l'?uvre peuvent être le reflet d'un «espace de soins» pour une personne ou celui d'une expérience d'un «espace de peur» pour une autre. Cet article termine par le constat qu'à l'échelle de la grande ville «revancharde», ces espaces demeurent ambigus et fragiles.

Centros diurnos para la gente sin techo: ¿lugares de asistencia o de miedo?

Hoy en día se reconoce que la ciudad contemporánea representa un lugar cada vez más hostil para la gente sin techo. A la vez que se criminalizan las estrategias básicas de sobrevivencia en la calle y se ‘purifican’ los espacios públicos, sacando a personas cuyas identidades ‘arruinadas’ amenazan con ‘contaminar’ a otros miembros del público, las autoridades cívicas parecen haber dejado su postura de ‘negligencia maligna’ a favor de medidas más punitivas, concebidas para contener y controlar a la gente sin techo. Menos reconocido, pero no menos corriente, es el aumento paralelo del ‘impulso a asistir’, evidente en el número cada vez mayor de refugios nocturnos, hogares y centros diurnos que han surgido en recientes años donde les dan alojamiento y alimento a los sin techo. Este papel contribuye a un conjunto de trabajo que examina el desarrollo de ‘espacios de asistencia’ que surgen en los intersticios de una ciudad ‘revanchista’, por medio de un estudio del desarrollo y la dinámica interna de los centros diurnos para los sin techo en el Reino Unido. Haciendo uso de un estudio nacional de las organizaciones que proporcionan servicios para los sin techo, y de una serie de entrevistas con funcionarios y usuarios de los centros diurnos, el papel sugiere que los centros diurnos sirven como fuentes importantes de recursos materiales y de refugio para un grupo muy estigmatizado. Sin embargo, argumenta en contra de las tendencias románticas que son implícitas en la noción de ‘espacios de asistencia’ y enfatiza que lo que puede servir como un ‘espacio de asistencia’ para una persona puede ser experimentado como una espacio de miedo por otra persona. El papel concluye por notar la naturaleza ambigua y frágil de estos espacios dentro de la ciudad ‘revanchista’ más amplia.