Déconstruction, auto-immunité, précarité. De l’intraduisible politique chez Derrida

In this paper we try to analyze that which in Jacques Derrida’s philosophical and political thinking is called “political untranslatable” through a triple movement described in the late texts: a deconstruction movement, which can be found in his entire works and which, in terms of political philosophy, aims to identify in politics an untranslatable remain that cannot be contained in any binary categories of philosophy; an autoimmune movement, which stretches and complicates deconstruction and which expresses the capacity of western political philosophy concepts to obliterate themselves from their inside. The political untranslatable, in terms of autoimmunity, signifies the difficulty, if not impossibility of transferring these concepts from a historical experience to another. Finally, the precariousness movement completes deconstruction and autoimmune vocabulary and refers to the necessity of considering, in any philosophical composition, the fragility of political, economic or social structures of the globalized world in which we live. The political untranslatable is another name for the rest of our individual and collective lives that resist to any recovery in totalizing ideologies

Taxonomic review of Euphydryas maturna (Linnaeus, 1758) (Lepidoptera, Nymphalidae) with description of a new subspecies from Dobrogea (Romania) and notes on conservation biology

L

Polymorphism of the Prolactin (PRL) Gene and Its Effect on Milk Production Traits in Romanian Cattle Breeds

In the present study, we investigated one polymorphism of the PRL gene (rs211032652 SNP) and assessed its influence on milk production and chemical composition in two Romanian cattle breeds. A total of 119 cattle from two breeds reared in Western Romania (64 Romanian Spotted and 55 Romanian Brown) were included in the research herd. A PCR-RFLP genotyping assay was used for the identification of the rs211032652 SNP variants. Shapiro’s test and Levene’s test were used to verify ANOVA assumptions and ANOVA and Tukey’s test were employed to test the associations between PRL genotypes and five milk traits. Among the studied breeds, our results showed that PRL genotypes were significantly associated (p < 0.05) with fat and protein percentage in the milk of Romanian Brown cattle. The AA genotype was associated with a higher fat percentage in milk (4.76 ± 0.28) compared to the GG genotype (4.04 ± 0.22, p = 0.048), as well as a higher protein percentage (3.96 ± 0.32% vs. 3.43 ± 0.15%, p = 0.027) in Romanian Brown cattle. Moreover, the PRL locus favored a significantly higher fat (p = 0.021) and protein (p = 0.028) percentage in the milk of Romanian Brown cattle compared to the Romanian Spotted breed, with a difference of 0.263% and 0.170%, respectively

De l’identité-monument à l’identité-événement : un passage impossible ?

Based on the commentary of Michel Foucault, Michel de Certeau and Koselleck, the author thinks about the space “crystallizing” the identitary memories of post-communist societies. The monument and the event are the two metaphors underlying these reflections.The monument is not a mere building. It is understood both as organizing space and as a relationship to the space instituted by a hierarchical power. The monument conjures up a sense of unity and homogeneity whereby the individual and the community alike are assured and reassured in times of identity crisis. It is grounded in a pre-modern logic that affords the individual neither autonomy, nor the ability to provide himself with his own law of thought and action.The event is grounded in a modern, if not post-modern, logic. An event occurs in a heterogenous space, shaped by thousands of concurrent powers busy creating the multiple spaces where daily practices eventualize identity in diversity, i. e. bringing the unitary image of the city-monument down to echo on the level of the ordinary individual.Because it is conflictingly affected by a sense of nationalism generating caricatural monumentality, and by an eagerness to consume, which produces thousands of minor monuments, the Romanian city of Cluj, in Romania, shall serve as the background to this reflection

De l’identité-monument à l’identité-événement : un passage impossible ?

Based on the commentary of Michel Foucault, Michel de Certeau and Koselleck, the author thinks about the space “crystallizing” the identitary memories of post-communist societies. The monument and the event are the two metaphors underlying these reflections.The monument is not a mere building. It is understood both as organizing space and as a relationship to the space instituted by a hierarchical power. The monument conjures up a sense of unity and homogeneity whereby the individual and the community alike are assured and reassured in times of identity crisis. It is grounded in a pre-modern logic that affords the individual neither autonomy, nor the ability to provide himself with his own law of thought and action.The event is grounded in a modern, if not post-modern, logic. An event occurs in a heterogenous space, shaped by thousands of concurrent powers busy creating the multiple spaces where daily practices eventualize identity in diversity, i. e. bringing the unitary image of the city-monument down to echo on the level of the ordinary individual.Because it is conflictingly affected by a sense of nationalism generating caricatural monumentality, and by an eagerness to consume, which produces thousands of minor monuments, the Romanian city of Cluj, in Romania, shall serve as the background to this reflection

POUR UNE HERMENEUTIQUE DU QUOTIDIEN

LA THESE EST ARTICULEE AUTOUR DU TRIANGLE CONCEPTUEL QUOTIDIEN-EVENEMENT-SENS ET COMPORTE ESSENTIELLEMENT TROIS PARTIES. DANS UNE PREMIERE PARTIE, IL S'AGIT D'ANALYSER PHENOMENOLOGIQUEMENT LA PRESENCE DU QUOTIDIEN DANS L'HISTOIRE DE LA PHILOSOPHIE. NOUS PARTONS DE L'IDEE QUE LE QUOTIDIEN N'A JAMAIS ETE DANS LA METAPHYSIQUE UN CONCEPT EXPLICITE, SANS CESSER POUR AUTANT DE TRAVAILLER CE DISCOURS. VU TOUJOURS COMME LIMITE DE LA CONNAISSANCE OU DE L'ACTION, LE QUOTIDIEN ETAIT TOUJOURS A DEPASSER VERS UNE REALITE AUTRE, IDEALE ET VRAIE. LE QUOTIDIEN N'A JAMAIS EU SON PROPRE SENS, CELUI-CI LUI VENANT D'AILLEURS, SOIT D'UNE ORIGINE A RETROUVER, SOIT D'UNE FIN A GAGNER. DANS LE DISCOURS METAPHYSIQUE, IL APPARAIT PLUTOT COMME UNE ARTICULATION DE PLUSIEURS SIGNIFICATIONS POSSIBLES, DONT CETTE THESEEN DECOUPE HUIT, DISPOSEES EN QUATRE COUPLES CONCEPTUELS. AINSI, IL EST A LA FOIS OU SUCCESSIVEMENT EVIDENCE ET PRESENCE, PRATIQUE ET ANONYMAT, REPETITION ET HABITUDE, SENS COMMUN ET BON SENS. DANS LA DEUXIEME PARTIE, NOUS TRAITONS DE LA RELATION ENTRE LE QUOTIDIEN ET LE TEMPS. AU LIEU DE DEFINIR LE QUOTIDIEN COMME UN CERTAIN TYPE DE TEMPORALITE PARMI D'AUTRES, NOUS Y VOYONS PLUTOT UN DISCOURS IMPLICITE DU TEMPS, EN ACCORD AVEC L'ANALYTIQUE HEIDEGGERIENNE. LA DEFINITION ELEMENTAIRE DU QUOTIDIEN EST DONC UNE DEFINITION TEMPORELLE ET EVENEMENTIELLE, EN TERMES DE PRATIQUE ET DE REPETITION. APRES UNE ANALYSE DES DISTINCTIONS HEIDEGGERIENNES (TEMPS ORIGINAIRE, TEMPS-DU-MONDE ET TEMPS "VULGAIRE"), NOUS TRAITONS LE TRIANGLE CONCEPTUEL QUOTIDIEN-EVENEMENT-SENS. SI LA METAPHYSIQUE SITUE CES TROIS TERMES EN COUPLES OPPOSITIFS, IL S'AGIT POUR UNE PENSEE POST-METAPHYSIQUE ET HERMENEUTIQUE D'EXTRAIRE LE SENS DU QUOTIDIEN, DE L'EVENEMENT ET DU SENS MEME DE LEUR ARTICULATION ET DE LEUR SOLLICITATION RECIPROQUE, DANS LA CIRCULATION INFINIMENT FINIE DU SENS D'UN TERME AUX AUTRES. LA DERNIERE PARTIE, NON-TRADUITE DANS LA VERSION FRANCAISE, OUVRE VERS UNE NOUVELLE APPROCHE HERMENEUTIQUE DU QUOTIDIEN. EN SUIVANT LA DIMENSION SPATIALE DU QUOTIDIEN, NOUS AVONS ETUDIE D'ABORD LA CONSTITUTION RELATIONNELLE ET SENSIBLE DE L'ESPACE (PATOCKA), L'HERMENEUTIQUE HEIDEGGERIENNE DU LIEU ET ENSUITE LES TOPOGRAPHIES A LA FOIS SYMBOLIQUES ET FONCTIONNELLES DE LA VIE QUOTIDIENNE. CETTE APPROCHE DEVRAIT CONDUIRE, APRES LA SOUTENANCE, VERS UN TRAVAIL INTERDISCIPLINAIRE, OU LA PHILOSOPHIE, LA SOCIOLOGIE, LA GEOGSTRASBOURG-B.N.U.S. (674821001) / SudocSudocFranceF