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This work intends to value Foucault's incidence in the contemporary French historiography. It is about a comparative study from both a diacronic and syncronic viewpoint. The first chapter deals with the main theoretical and methodological options of the historiographical Annales school. In the second chapter we do the same about the epistemological history of science -Cavaillès, Bachelard, Canguilhem, Koyré, starting a first contrast between these two tendencies. The third chapter deals with the analysis -from a diacronic side- of the explicit relationships between Foucault and historians that belong to the tendencies mentioned above. Finally, the fourth chapter takes again the syncronic comparison in order to delimit the newness, the permanence, the divergence and the convergence between the Foucauldian way of writing history and that of the 'ex officio' historians. There are also some appendices -bibliographical, statistical, graphic- that complement the work. Agains some interpretations (Hayden White, Huppert, Megill), I intend to prove that, on the one side, Foucault's work is not completely outside of the proffesional historians, and, on the other side, his studies have been and still are highly useful in some domains of the historical research. On the other hand, I insist on the originality of Foucault's approach, wich does not allow to include this thinker within any of the present historiographical schools, because he does at the same time, the task of a historian and a highly philosophical work. Finally, I underline the contents and limits of the so called "historiographical revolution" (Veyne) of Foucault, specifying the way in wich this author uses conceptual and methodological tools of other French past or present historians

International audience; Que les trois principes (force d'inertie, mouvement composé, équilibre) suffisent à fonder la Mécanique, cela n'est pas seulement affirmé, mais détermine toute la structure de la pensée mécanique et physique de d'Alembert.

Dans ce travail la stratigraphie et la tectonique de la région entre le Var et le Verdon sont décrites et étudiées., pas de résumé

Cet article s'attache à clarifier les enjeux épistémologiques propres à une archéologie du savoir en tant que celle-ci entretient un certain rapport, décalé, avec la philosophie et l'histoire des sciences - et singulièrement avec la version qu'en propose Bachelard. Quelle est en effet l'idée de la " science " qui traverse les analyses archéologiques de Foucault dès lors que celles-ci s'attachent avant tout à montrer " comment une science s'inscrit et fonctionne dans l'élément du savoir " ? Et en quel sens l'archéologie peut-elle être définie comme une certaine manière d'interroger l'histoire des sciences ?

El presente artículo plantea la posibilidad de estudiar el videojuego a partir de sus relaciones con el mito. Combinando herramientas propias de las diversas disciplinas que nutren el enfoque mitocrítico, de la antropología a la hermenéutica simbólica y el psicoanálisis, se propone tanto una valoración crítica de las potencias que el lenguaje del videojuego puede aportar al tronco de argumentos universales de nuestra cultura –a través del concepto de mitojuegos- como un estudio de caso centrado en el conjunto de héroes y mitos del imaginario Nintendo, entorno a las sagas de La Leyenda de Zelda y Super Mario Bros. The following paper raises the possibility of studying the medium of the video game through its relations with the myth. Combining tools linked with the different branches that nourish the mythocritical approach, from anthropology to symbolic hermeneutics and psychoanalysis, the text suggests a critical evaluation of the potentialities that the language of video games can contribute to the core of universal arguments of our culture –using the concept of mythogames- as well as a case study focused on the set of heroes and myths that constitute Nintendo’s imagery, around the sagas of The Legend of Zelda and Super Mario Bros.

Neste artigo, abordamos o problema do “silêncio epistemológico” de Gaston Bachelard (1884-1962) após 1953. Bachelard era um escritor prolífico: entre 1927 e 1953, concluiu 13 livros sobre epistemologia – cerca de um livro a cada 14 meses. Todavia, em certo momento deixou de publicar obras sobre o tema, embora tivesse continuado a escrever sobre a imaginação poética. Michel Vadée e Olival Freire notam o problema e indicam caminhos possíveis, mas deixam sua solução em aberto. Mais especificamente, Freire sugere que a questão pode estar relacionada a uma importante tomada de posição de Louis de Broglie, que, em 1952, rompe com a interpretação de Copenhagen (adotada por Bachelard), propondo uma teoria que admite uma solução não probabilista para a teoria quântica. Essa reviravolta por parte do mais importante físico francês pode ter abalado o espírito de Bachelard. Acreditamos ter encontrado, em um artigo de Bachelard publicado em 1957, elementos que permitem resolver a questão. [In this paper, we address the problem of Gaston Bachelard’s (1884-1962) “epistemological silence” after 1953. Bachelard was a prolific writer: between 1927 and 1953, he completed 13 books on epistemology ‒ about one book every 14 months. However, at one point he stopped publishing works on the subject, although he continued to write about the poetic imagination. Michel Vadée and Olival Freire note the problem and point out possible paths, but leave their solution open. More specifically, Freire suggests that the issue may be related to an important position taken by Louis de Broglie, who, in 1952, breaks with the Copenhagen interpretation (adopted by Bachelard), proposing a theory that admits a non-probabilistic solution for Quantum theory. This turnaround by the most important French physicist may have shaken Bachelard's spirit. We believe we have found, in an article by Bachelard published in 1957, elements that allow us to resolve the issue.]

En el presente trabajo intentaremos analizar cierta serie o tradición de reflexiones sobre el conocimiento científico que lo caracterizan por su discontinuidad en relación al conocimiento ordinario o sentido común. El origen de esta serie puede localizarse en la obra de Gaston Bachelard y su peculiar estudio de los actos epistemológicos con los que se rompe con el pasado en una disciplina científica. Estos actos contrastan con lo que este autor califica como el "mito continuista" del empirismo. Esta posición será apropiada por Althusser y desarrollada por sus discípulos Balibar y Pêcheux. Intentaremos mostrar que el factor común de la discontinuidad no constituye ;una posición monolítica, sino que cabe reconocer, en las posiciones que consideramos, maneras diversas de entender la naturaleza de la misma. En este sentido, la revisión de las posiciones que Althusser efectuó en su "autocrítica" constituye un punto de observación privilegiado del abanico de alternativas que algunos de sus discípulos desarrollarían sobre bases diversas In the present paper we analyze a tradition of reflections on scientific knowledge which distinguish it because of its "discontinuity" with common sense or ordinary knowledge. The beginning of this tradition can be traced back to Gaston Bachelard and his peculiar study of the epistemological acts which allows a scientific field to break with its past. The study of these acts helps to overcome what Bachelard considers is the empiricist myth of continuity of knowledge. Bachelard's views were retaken by Althusser and further developed by his students Balibar and Pêcheux. We will try to show the common commitment with discontinuity is not an homogeneous view. Consequently we will try to show differences in the understanding of discontinuity. The revision of his own positions made by Althusser in his "Self-criticism" is a special standpoint in order to consider the alternatives that his disciples developed on different grounds Fil: Karczmarczyk, Pedro. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación. Instituto de Investigaciones en Humanidades y Ciencias Sociales (UNLP-CONICET); Argentina.

International audience; Ecological thinking is rooted in particular ecosystems, and associated to particular places. But the academic style of writing has limited power to make these roots and places visible. In her ecological critique of modern reason, the Australian philosopher Val Plumwood explores different forms of writingto express how thought is anchored in places. More generally, she argues that environmental philosophy overhauls the modern division between poetry and philosophy. I propose a dialogue between Val Plumwood et Gaston Bachelard. Before the development of ecological thought, Bachelard was confronted with the same problem of how to articulate poetry and rational philosophical knowledge.; Toute pensée écologique est enracinée dans un écosystème particulier et associée à des lieux précis: elle est ainsi confrontée à la tâche, difficiledans le style académique, de rendre visible cet enracinement, et de rendre ces lieux présents à l'imagination. Dans sa critique écologique de la raisonmoderne, la philosophe australienne Val Plumwood explore différentes formes d'écritures pour exprimer l'ancrage de la pensée dans le lieu. Elle soutient plus généralement que la philosophie environnementale remet en cause la division moderne entre poésie et philosophie. Nous proposons d'ouvrir le dialogue avec la philosophie de Gaston Bachelard, confrontée elle aussi, avant le développement de la pensée écologique, à la question del'articulation de la poésie et de la connaissance philosophique rationnelle.

Mise en ligne autorisée par l'éditeur; International audience; The dialectical standpoint (materialism Vs. rationalism) of french philosophers of sciences (such as Bachelard) fails to account for the empiricity of the current uses of simulation in computational sciences. The authors suggests introducing a triadic vision of the actual construction of scientific experimentations and representations : rationalism/computationalism/materialism.; Dans un nombre croissant de domaines scientifiques - sciences de la nature, sciences humaines aussi bien que sciences des artefacts -, la simulation ne joue plus le rôle de succédané temporaire d'une théorie encore en gésine parce que non encore élaborée ; c'est-à-dire qu'elle ne joue plus systématiquement le rôle d'un modèle provisoire ou d'un schéma servant à condenser les mesures. C'est qu'elle n'a pas la nature d'un signe graphique, linguistique ou mathématique. Elle joue au contraire de plus en plus le rôle d'une réplication détaillée du réel : elle est une intuition reconstruite avec justesse mais sans abstraction rationnelle et généralisante, donc sans transfiguration iconique. Une des limites de l'épistémologie dialectique de Bachelard tient à ce qu'elle ne donne pas les concepts pour penser assez distinctement ces pratiques contemporaines de simulation. C'est pourquoi l'A. propose de concevoir l'idée que la science contemporaine se développe non plus selon la seule dialectique matérialisme / rationalisme, mais selon la triade rationalisme/computationalisme/matérialisme.