Les psychoses de ladulte (Philosophie) (French Edition)

It therefore requires also a highly systematic and precise control of performance. This can be attained only when sanctions and rewards can be readily measured and al- located in close relation to performance. Remunerative sanctions and rewards are the only ones that can be so applied, because money differentials are far more precisely measurable than force, prestige, or any other power differen- tials.

Postulating the supe- rior capacity of the remunerative type of power in the capitalist model, this principle does not induce its efficiency everywhere in all communi- ties and all the time. Thus, as a case, the Chinese rural society, between and , demanded a different grid that could account for its con- flictual cycles between coercion and normative types. These two exceptions may indicate something relevant, not about their obstinate refusal to inte- grate the general grid of operation, but rather about production as a key measure regulating all complex systems.

In effect, the effectiveness of the economic reason, in the competence of complex systems, is, in actuality, contingent on issues of human needs which, as suggested by Etzioni him- self, should be addressed in difficult questions, having ethical implica- tions: Substantively, the question is, which kinds of governance in the institutions as well as society at large will people tolerate, accept, and thrive on?

What are the long-term consequences of relying on remunerative rewards and settling for calculative commitment on the part of participants the basis of capitalist systems? A Comparative Analysis, op. These in- volve, inter alia, rules of structural subordination and hierarchy; and, on the other hand, values such as commitment, dedication, and freedom. The project to transnationality of the economic reason, over the socio-cultural system of values of its blue or white collar agents, mani- fests itself in statements combining in a unique technical grammar, both individual alterity expectations, and their relation to an economic system having, these days, more and more its own diversity requirements.

Diver- sity in this field implies two concepts expressing two very distinct reali- ties: Paradoxes about allegories of identity and alterity capacity for the transnational system to adapt to a variety of milieus, on the other hand. This second meaning designates a functional adjustment ability for optimal performance. It pertains to a flexible capability style , knowledge-capital and technology science and, indeed, savoir-faire policy , the objective being to maximize both productivity and the qual- ity of products, thus profits.

Depending on this economic reason, individuals submit, and their difference becomes a question mark. Alterity always affirms itself in a re- ciprocal relation with someone else: The power that an economic complex system often manipulates re- sides in its authority for assigning to an alterity a value, often as only a possible integrable body in its production processes. In such a conversion into a labor force, an incommensurable alterity is impoverished, a social identity reified, its meaning instrumentalized.

To address such a scandal, third world intellectuals have attempted to oppose the reification by turning this absurdly created alterity into a nature. Another thing would be to stabilize such a weak moment of a dialectical process into an essence. Bridging horizons and re-appraising post- Marxist trends, philosophy, globalization critical theories, and academic engagement in public political spheres, such an intellectual orientation preserves an ethical balance for sure, in the challenging paths toward our common future. Can one say that ethics is an ex- pression of contexts? Let me be specific.

The economic reason animates and assumes an expedient conjunction of rigorous lines that contributes to its success in three interconnected topographies and their internal processes: From ways they are approached for an analy- sis, conceived as processes of integration into a technical taxonomy, or invested for exploitation, these spaces function literally as texts and de- liver organized lines determining the particularity of their syntax, against which experts articulate the most adequate grids of regulating power in order to maximize the efficacy of productive complex systems.

Two types of social constructs face each other. On the one side, the structure of a machinery, modeling its aims on the basis of its morphol- ogy as a universal narrative of productivity. Paradoxes about allegories of identity and alterity ized forms in their regional, conventionally expected arrangements, du- plicate regulatory norms. The analogy could be reinforced, since one might, in the case of an economic system, as well as a linguistic model, consider the singularity of their inscription in his- tory, say, the diachronic dimension; or, their synchronic capacity, that is their expression at a particular time.

This is to say that, in time or in space, the two constructs produce their own particular grammars that un- veil a difference, witnessing a personal identity. The banality of the analogy I am suggesting between language and economic complex systems should not distract us from what it implies, with regard to asymmetrical relations of subordination, a socially con- structed psychic blindness, the notion of alterity, and their impact on so- cial identity modulations. Let me summarize what the analogy allows, proceed with some il- lustrations, and then come back to comment on the concept of diversity.

Like language langage , an economic complex system is an abstraction transcending concrete contexts. Like language, when it manifests itself as this or that particular tongue langue , that is a social institution, an ab- straction in its own right, the economic system comes to exist as a model, an idea corresponding to a virtual type of enterprise, with expected func- tions and objectives. It is speech parole which, using the tongue as a da- tabank, actualizes it in an individualized and creative way.

In the same manner, a complex economic system comes to existence as a given entity incorporated somewhere, and having the means and methods for meeting its aims. Let us separate, for neces- sary and illustrative reasons—after all, we have been allegorizing the economic in apprehending it as a language—, the two systems we are comparing. We should focus on the fact of organizational control in these systems, and its influence in the construction of social identities. About the economic system, to the descriptive analysis of Amitai Etzioni, I am adding a famous prescriptive textbook, Thriving on Chaos.

Paradoxes about allegories of identity and alterity lem around the question: This approach, emphasizing a comprehensive inquiry, establishes several levels of analysis: The outcome of the study portrays identity figura- tions whose subjective representation can be discussed.

At least, they permit hypothetical interpretations on lines of self-fulfillment in coercive economic systems, on those concerning the notion and forms of integra- tive measure in normative organizations, on margins of social alienation in utilitarian complex systems. Let us suspend briefly this valuation of complex systems, and em- phasize, again and again, language as a notion and reality which, every- where and fundamentally, regulates and impacts any human system. In the intersubjectivity of the for-others, it is not necessary to invent language be- cause it is already given in the recognition of the Other.

By the sole fact that whatever I may do, my acts freely conceived and executed, my projects launched toward my possibilities have outside of them a meaning which escapes me and which I experience. It is in this sense—and in this sense only—that Heidegger is right in declaring that I am what I say. Language is not an instinct of the constituted human creature, nor is it an invention of our subjectivity.

Total, complete, incomprehensible isolation. What did he see in all the appar- ently senseless interactions around him? Could we ever meet? Against the orthodox certitudes of experts on the sheer impossibility of bringing into language an untaught born-deaf, Schaller connects with Ildefonso.

At the beginning, they are two strangers separated by an in- visible line. Yet, in its nature, how different is it really, compared to other types of identity distinctions? His inability to understand my lessons on verbs and nouns and now on time did not derive merely from ignorance but from an entirely different view of reality. Paradoxes about allegories of identity and alterity And a question imposes itself on our consciousness: What, here, would symbolize the sign represented by Susan Schaller for an Ildefonso? A most globalist perspective would accent the capability in rules of market unification in diversity, emphasizing programmatic lines of action which would include the code of a new lexicon, perspective, methods for managing a new style in corporation culture.

Its portrait decodes an agenda. One, it is a challenge by its capability, its model, and objective beyond structural fit; two, it is a paradigm by its competitiveness, flexibility, innovation; three, it legiti- mizes diversity, manages complexity, builds a pretty solid socio- economic commitment; four, conclusion, it is the solution. This recitation of the table of contents illustrates well the spirit of an imperial culture. As a concept, such a model typifies, I am afraid, a divisive path extolled in an interested analytical study by the Japanese theorist Kenichi Ohmae, The End of the Nation-State Free Press, ; and substantially debated in another volume that Ohmae ed- ited the same year, The Evolving Global Economy: That is important, ethically.

Lingis, Collected Philosophical Papers, M. As a consequence of the preceding, one sees that the diversity theme belongs to the globalist argument only as a secondary support line of the economic reason in its postulations about investment, effective productive performance, and their relation to henceforth modalities of power coercive, remunerative, normative , thus the issue of wage sur- faces; and indeed, with it, that of modalities of compliance.

Another ex- ample in conflict of interests, the Japanese in sub-Saharan Africa. Let me go back in time, just briefly, to the most inducive progress period for transnational systems: Let me highlight a number of things. One, the central African region is universally recognized for its raw materials, notably antimony ore, bauxite, aluminium, chromium, co- balt, copper, ferro chromium, fluorspar, lead, petroleum, titanium ore.

Paradoxes about allegories of identity and alterity Two, to this factor, another one: Three, as such, the phenomenon would have qualified the African continent as a superb market for capital and consumer goods. In a comparative study of the economic competition between Japan and the United States during this period, Emerging Japanese Economic Influence in Africa.

At the threshold of the s: In the statistical tests of this study we shall test the hypotheses that af- ter 1 the Japanese share in African imports increased while the U. The first hypothesis would require a stronger performance on the part of Japan than might appear true at first sight. Most African countries are oil importers and were faced with a rapidly increasing oil import burden after Accordingly, one would expect the share of oil-exporting states in their market to rise, leaving little room for non-oil exporters to increase their market share.

If Japan is found to have been successfully maintaining its mar- ket share, it would represent a major achievement. A confirmation of hypothesis 1 would testify to a particularly impressive export per- formance on the part of Japan. Whereas Japan has generally been successful in maintaining its shares of African markets, the U. This decline has been a major cause of the burgeoning U. While Japan was willing in the early s—a time of great concern regarding future supplies of raw materials—to undertake investments that were perceived by others as being too risky … , the current pre- vailing orthodoxy in Tokyo is that the risk of African mineral ventures generally has not been worthwhile with the exception of uranium in Niger and oil in Gabon.

Having successfully diversified its sources of raw materials over the last decade, Japan is now much more discrimi- nating in choosing new projects and places greater emphasis on the po- tential reliability of new suppliers. It remains now to register the cultural factor, a weak reason to all appear- ances. At first sight, it does not stand as having the monolithic solidity of the economic reason, nor its muscles and highly respected authority. It does not compare really with the political reason.

In effect, the political calls to mind fascinating arts and techniques for managing communities, their history and their fate. Paradoxes about allegories of identity and alterity figures. There are sci- ences, strictly devoted to the activity of the economic and political rea- sons. On the other hand, strictly speaking, there is not a science of cultures. The Husserlian Geisteswissenschaften whose semantic clarity supports the incredible solidity of The Crisis of European Sciences Northwestern University Press, , actualizes an administrative proposition of the Berlin Academy to distinguish two types of knowledge on the basis of the mind-body dualism.

The division, now universally ac- cepted, specializes fields—natural versus spiritual, or moral—, but it re- mains cumbersome. And today, an indeterminate number of disciplines— e. As a matter of fact, in its incommensurable signification, anyhow and somehow, the cultural domain contains all the scientific practices that both, the economic and political reason, might motivate. Culture is a body. Its metaphors and symbols inform a rich thesau- rus in all human traditions, and represent a variety of maternal womb fig- ures. A corpus, it folds and embraces existence, expands and consolidates it to potentially all the limits of space and time; at any rate, it animates questions and statements about destiny.

It is from this perspective that one might consider distinguishing or uniting two cross-cultural types of narratives: Therefore, achieving the goal of democracy for everybody requires an entirely new way of handling our ecosystem: Paradoxes about allegories of identity and alterity life but drastically reducing its ecological cost. The issue is both complex and tricky. At any rate, the most recent critical anthologies in philosophy of sciences e. Chalmers, Oxford, are sources for sheer bewilder- ment, insofar as the mind and its operations are concerned. Indeed, this may not be a sufficient reason to raise doubts on the efficacy of a practi- cal reason.

This system is built from regional grammars of norms presiding over activities between the desirable and the desired in schemata created by binary oppositions such as the follow- ing used in his information questionnaire. Moreover, it transcribes, on business management agenda, an equation between economic convergence and necessary transcendence of any alterity; and by this fact, it might be bypassing, to some extent, the equality principle between cultural systems, in order to outline the re- quirements of a transnational organization.

Thus, it comes without sur- prise that Hofstede would seem perplexed by the fact that: Paradoxes about allegories of identity and alterity and three, finally, this commonsense observation that might not have needed twenty-five years of comparative research in fifty countries: There is free choice in managerial behavior but the cultural constraints are much tighter than most of the management literature admits.

Sign and symbol of a will to truth, it attempts to reconcile lines of competing statements, those on the valid- ity and coherence of self-regulating cultural bodies, and those of the eco- nomic reason as directive of a global historical convergence.

Recherche clinique en psychiatrie. Séminaire technique Inserm et Introduction

In his Nature Loves to Hide. Freeman told us that when he … was fourteen he had started a religion. Un- happy with the Christian notion that the heathen are doomed for reasons out of their control, he had begun a sect of his own. We are all one soul in different disguises. I called it Cosmic Unity …. I seem to remember that I even had a convert. Cosmic Unity lasted about a year, I think. This gifted fourteen-year-old boy suddenly taped into the universal mind. From yesterday to tomorrow, our predicament remains a question: The complex systems englobing us are the products of our intelligence and imagination.

They should not become our masters. They contribute to the invention of our social identities. We should be conscious and responsible participants in this process, affirming a critical primacy of the ethical reason over the economic, the political and the cul- tural. Her Now or Never. The research dwells on the psychology of behaviors, processes and dynamics of integrating individualities into the commerce systems.

How to resituate the notion of compliance as a moral attitude? Paradoxes about allegories of identity and alterity ethics in the making, and transcending its own organic structure in a transhistorical and transcultural effort. How, conceptually, one could comply to what such an abstract sign might be supposing, a symbol traced by an unstable moving point, a cipher representing a possible con- vergence of continuous lines on the surface of histories? In sum, could we speak allegorically of a path which, from the uniqueness of human dig- nity as demarcated through time and space in a multiplicity of narratives, would state its own alignment in its transcriptions of lessons from tradi- tions?

Reformulated in our concrete communities of existence within their laws and governance codes, and how the ethical reason is articulated in them, compliance to human dignity exigencies should stand as our su- preme value, an absolute one. It should, in effect, prescribe and evaluate the activity of both the economic and political reasons. On the other hand, in intransitive deter- minations of difference, obedience to the authority of a grammar whose components, as they were well summed up in a XIXth century note by Renouvier, which can be found in the Lalande dictionary of philosophy: As a matter of fact, they call their coherence in the dynamic succession of identity, distinction, determination.

And, com- pliance comes to signify a perpetually recommenced search for an access to an ethics of coexistence. In our time, accenting the project of his Totality and Infinity, Emmanuel Levinas reminded us this which transcends all technicalities: Marcien Towa entre deux cultures. In the face of the major phenomena with which Africa has been confronted transcontinental exploitation, slave trade, colonisation, not to for- get the disruption which independence brought Marcien Towa overlooks the complex problematic and rejects both the stance of resignation, and the return to historic sources of socio-cultural meaning and identity.

He defines the space within which his thought finds the freedom needed for courage, and decides to concentrate his analysis on what we can actually see of Africa, both inside and outside. A retrospective view of the past gives way to ironic distancing from the uncertainties of the African continent, staggering on the bridge between two oceans.

Les Psychoses de L'Adulte (French, Electronic book text)

Si une culture lois, rites, croyances, etc. Mais, comment obtenir cette arme miraculeuse? Paris, Seuil, , p. Elle est la condition de toute reconnaissance culturelle.

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Elle le dit avec raison: Nous voudrions bien les manger, mais nous les enfouissons en terre. Cioran, Histoire et utopie, Paris, Gallimard, Gibelin, Tome I, Paris, Gallimard, Memmi Albert , Le racisme, Paris, Gallimard, A classical comprehension and relevance to post-colonial social spaces in Africa. Of the four trends in, or approaches to, African philosophy identified by H.

Odera Oruka namely ethnophilosophy, philosophic sagacity, nationalist-ideological philosophy and professional phi- losophy; it is philosophic sagacity that has been given the least space in intel- lectual philosophical discourses and practices on African philosophy. Perhaps, a major contributing factor in this regard could be that it has not been ade- quately comprehended, or simply misunderstood. Yet, on the contrary, phi- losophic sagacity has a significant role to play in resolving some social- political problems and realities that have bedevilled African nation-states.

Herein lies one rationale of this essay. The essay revisits philosophic sagacity by tracing its origins and concerns. Some of those who have said or written something on sagacity in African philosophy have often used them synonymously at the expense of the clear objectives and aims of the latter. Herein is to be found an- other rationale of the essay. Odera Oruka, philosophic sagacity, philosophical roots of culture, philosophical naivety, technological morality, folk sagacity, ethnophilosophy, professional school. Introduction As an approach to African philosophy, philosophic sagacity made its maiden appearance in international philosophical discourse in dur- ing the commemoration of Dr.

This was by way of Kenyan philosopher H. The following year, Odera Oruka read a slightly different version of the essay during the 16th World Congress of Philosophy in Dusseldorf, Ger- many. The essay has been seminal in academic African philosophy. Be- sides the essay, Odera Oruka authored several others, including two texts, in the area of African philosophy most of them focussing on philosophic sagacity.

It is therefore not surprising that he is generally regarded not only as the icon of philosophic sagacity, but its progenitor as well. As is the case with the other approaches to African philosophy, philosophic sagacity has had its share of critics. However, this essay does 1 Amo was born in present-day Ghana in At the tender age of four years, he was in Amsterdam possibly as a slave though other possibilities have been offered as well.

He later taught at the universities of Halle and Jena in what is now the Federal Republic of Germany, and published several philosophical works. He returned to his native land in Ghana in and died soon thereafter. It is a gen- eral disquisition on philosophic sagacity meant to give an accurate exege- sis and account of the approach. Many may be under the false impression that the approach found its way into the philosophical arena in the early s.

Yet still, some may wonder what sets it apart from ethnophilosophy. Such impressions, queries, and wonders may be made redundant by a proper understanding of philoso- phic sagacity. In its specificity, this essay has three objectives. Origins of Philosophic Sagacity: The two research projects therefore rightfully demarcate the origins of philosophic sagacity. Hence, contrary to conven- tional belief, the birth year of philosophic sagacity within academia pre- date Knowledge of this fact, as will be apparent below, is fundamental in that it not only enhances the general comprehension of the 2 This is because, though H.

In , together with some of his colleagues at the Department of Philosophy and Religious Studies, notable among them the charismatic philosopher and theologian Joseph Donders, Odera Oruka formulated a research project at the University of Nairobi, Kenya. At its inception, the immediate aim of the project was to address the following question: On the face of it, the project ap- peared rather ambitious given the enormity of its attendant implications in terms of duration and resources necessary for the fulfillment of its objec- tives. In the proposal, researches were initially meant to cover the Western part of Kenya.

The ultimate objective however was: To uncover and map out the philosophical ideas which underlie some of the main cultural practices of Western Kenya. This would be treated as a regional investigation which, if co-ordinated and supplemented with researches from other parts of the Republic would provide an over all [sic] pattern of the Phi- losophy of Kenyan National Culture.

First, philosophy is always the moving spirit and the theoretical framework of 3 H. Any serious and meaningful national culture must have a philosophy. Second, because Kenya as a State is struggling tirelessly to ground itself permanently as a nation — and a national culture is always the axis of a nation. The project sought to identify philosophic sages, whereas the one was geared towards engaging their thoughts for the sake of social cohesion and national prosperity.

It was the period that African philosophy was attempting to ground itself in mainstream academic philosophy. The ground, however, had been set 5 Ibid. The first French version titled La Philosophie bantoue was published in , and the first English translation, by Rev. Colin King, was published in Beacon Press, had achieved certain notoriety for its hostility towards the African mind and also for its attendant ideological pretensions. When applying it to Africa, ethnophilosophers use it in the ideological sense. Hountondji, for instance, noted that: Words do indeed change their meanings miraculously as soon as they pass from the Western to African contexts […].

This is a vulgar usage of the word, justified presumably by the supposed vulgarity of the geographical context to which it is applied. It is against this backdrop that the so-called professional school as 8 Ivan Karp and D. Indiana University Press, , p. Myth and Reality, Bloomington: A New Survey, vol. Martinus Nijhoff Publishers, , p. According to them, it was wrong to dress African philosophy essentially in traditional- ism or communal folk thought. Just like Western philosophy, African phi- losophy was supposed to be seen from the professional and academic angle also. It had to involve critical, discursive and independent thinking as well.

However, notwithstanding the noble intentions of the professional school, it caused discomfort to others in two ways. The professional philosophers having basically studied Western philosophy and hardly anything about African philosophy treated African philosophy from a typically Western standpoint. They employed Western logic and principles to criticize and create what they like to call African philosophy. Cambridge University Press, ; Paulin J. Indiana University Press, ; Peter O.

The Journal of the Royal Institute of Philosophy 56, no. Shirikon Publishers, , p. Regarding the second observation, the project sought to prove that African philosophy does not begin in modern Africa; that even in traditional Africa there are individuals who are capa- ble of critical, coherent and independent thinking. On the first observa- tion, it sought to identify African philosophy in the technical sense as seen through African spectacles, that is, as portrayed by Africans with lit- tle or no Western intellectual influence. Philosophy in the usual sense is sometimes naively regarded as the heritage of the Greeks and thus treated as a typi- cal European activity with the result that Africans are regarded as inno- cent of true philosophical thought and discourse.

As already noted above, this also explained the hostility of the professional school towards ethno- philosophy. Because of the view that confines philosophy to the West many people who have had to write or say something on African philoso- phy have done so with remarkable naivety. They have argued that African culture and its philosophy are a lived experience, not a myriad of con- cepts to be pictured and rationalized by the mind.

Thus, they see philoso- phy in Africa as an inseparable part of the concrete, of culture as Africans feel and live it and not an entity to be isolated and discussed. As a de- tailed activity and exercise, philosophy, has, according to this position, no place in African culture. Accordingly, a national culture must have two aspects: Things such as music, dance, and fashion make up the practical aspect.

The theo- retical aspect is formed by the philosophy principles and ideas that justi- fies such activities. This is one of the biggest threats to the various African cultures. One sure way of avoiding the invasion of foreign ideas is for a nation to develop and ar- ticulate the philosophy of its culture. One cannot fight for or defend ideas by use of guns; one can only successfully fight for or defend ideas with ideas. Philosophical naivety is preposterous. Taking philosophy as tenets that underlie practice and action, the truth is that Africa must, as any other place, have philosophical principles that justify and govern its cul- tural practice.

It is only that in Africa these principles are mostly covert and left at the implicit level. These principles must be unearthed and made explicit since they are the basis upon which a concrete and mean- ingful national culture would be built. This, according to Odera Oruka, was and still is the great challenge facing African scholars and cultural conservationist today. This is necessary for posterity and for the development of a national culture. Panaf Books, , p.

Sagacious reasoning is not just reasoning for the sake of reasoning. They have be- come too theoretical and have tended to divorce philosophy from society, and study the subject in a vacuum. Little wonder, some non-philosophers view philosophers with lots of suspicion. They are considered as indi- viduals who are stuck to their armchairs in ivory towers dreaming dreams that cannot be lived. They are perceived as people who cannot say any- thing sensible concerning problems of life. In all seriousness, the general project of philosophic sagacity is an effort to bring back some of the lost glory of philosophy by emphasizing on sagacious reasoning or wisdom.

This, he thought, would underscore the practical aspect of philosophic sagacity. He is unequivocal that a sage has two qualities or attributes, insight and ethical inspiration. So a sage is wise; he has insight, but employs this for the ethical betterment of the community. A philosopher may be a sage and vice versa. But many philosophers do lack the ethical commitment and in- spiration found in the sage […]. A sage, proper, is usually the friend of truth and wisdom. A sage may suppress truth only because wisdom dictates not be- 17 See H.

Peter Lang GmbH, , p. Socrates used phi- losophy only as a means to advance his sagacity and expose the hypocrisies of his time. But when all is said, one must still emphasize that sagacity and phi- losophy are not incompatible. Take for example what may be called technological moral- ity. It is a morality in which technological innovations are preponderant and are objects of worship.

It is a genre of morality in which technologi- cal superiority or efficiency is identified with the good. What is techno- logically possible and fitting is treated as also being morally permissible. And the bad is that which lags behind technological advancement. Thus, for instance, if abortion is medically possible and safe a reflection of ad- vance technology , then it is treated as also being morally all right for a woman to abort.

In a manner of speaking, a beautiful lady, for example, is no longer she who relies on her natural built. She is one who dresses fashionably and deco- rates her innocent body with cosmetic trappings: And the handsome man is he who owns what the latest technology has in store. To him, ladies will be attracted as flies are to a rotten body.

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Love and marriage are becoming material at the expense of spirituality. This could very well be one of the reasons why divorce is spiraling out of control in the modern world in general. Technological morality is thus dangerous to African societies because in truth it deprives 19 H. Sagacity, if well ar- ticulated, properly documented, and readily availed to community mem- bers especially in the urban areas, could thus act as check on technological morality as well as other undesirable foreign invasions.

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