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Depuis Rabelais et Montaigne, le terme de progrès est apparu avec une dimension temporelle et morale dans le cadre humaniste de la Renaissance. Avec Bacon, l'accumulation des connaissances scientifiques en devient la matrice. Le siècle des Lumières y ajoute la perfectibilité et un débouché dans le droit et la politique. Kant renforce le lien entre perfectibilité, progrès moral et liberté collective. Condorcet y ajoute l'irréversibilité du progrès, certitude rationnelle, notion enrichie et complexifiée par Proudhon avec la paix et la justice, Saint-Simon avec la sécularisation de la foi, Comte avec l'altruisme.

International audience ; We shall try in this article to explore a hypothesis: there would be a common movement, a structuring of the same nature in the construction of the big national independences torn away from XIXth century or at the beginning of XXth by the revolutionary or military action. These great moments of implementation of Nation states are not simply the result of the civil war or the political action, they come along with ideas; most of the heroes of the independences refer clearly to the French philosophy of the Enlightenment, to the human rights and more directly still to Rousseau. That it is the nature of these references to the philosophy and particularly to the author of the Social contract ? What is the role of the translation of the same Social contract in Greek or in Turk? What is the one of a modernization of the language, how build up themselves the neologisms, the invented political and philosophic vocabulary ex abrupto in Greek or in Turk and in the contact with the philosophers of the Lights and the translation of their works as well as the French Revolution? It is notable besides, that, besides coming along the creation of national languages, the moments of emancipation articulate in works strictly literary native (poems, novels) the authors of which are often men of action themselves. A general history of the translations of the Social contract in Europe and around the Mediterranean Sea in their links with the constitution of Nation states would be useful. She could allow to bring elements of answer to the question which worries us: him which is the nature of the reference to Rousseau at Mazzini, Garibaldi or Mustapha Kemal? Can she be said philosophic, rhetoric, ideological? We can consider that Rousseau is a case except for in the use which is made by the French philosophy (the Encyclopaedists, Mably and especially L'Esprit des lois of Montesquieu). Isn't it simply a question of taking the French Revolution for model? What is the sense of these references more philosophic than ...

International audience ; We shall try in this article to explore a hypothesis: there would be a common movement, a structuring of the same nature in the construction of the big national independences torn away from XIXth century or at the beginning of XXth by the revolutionary or military action. These great moments of implementation of Nation states are not simply the result of the civil war or the political action, they come along with ideas; most of the heroes of the independences refer clearly to the French philosophy of the Enlightenment, to the human rights and more directly still to Rousseau. That it is the nature of these references to the philosophy and particularly to the author of the Social contract ? What is the role of the translation of the same Social contract in Greek or in Turk? What is the one of a modernization of the language, how build up themselves the neologisms, the invented political and philosophic vocabulary ex abrupto in Greek or in Turk and in the contact with the philosophers of the Lights and the translation of their works as well as the French Revolution? It is notable besides, that, besides coming along the creation of national languages, the moments of emancipation articulate in works strictly literary native (poems, novels) the authors of which are often men of action themselves. A general history of the translations of the Social contract in Europe and around the Mediterranean Sea in their links with the constitution of Nation states would be useful. She could allow to bring elements of answer to the question which worries us: him which is the nature of the reference to Rousseau at Mazzini, Garibaldi or Mustapha Kemal? Can she be said philosophic, rhetoric, ideological? We can consider that Rousseau is a case except for in the use which is made by the French philosophy (the Encyclopaedists, Mably and especially L'Esprit des lois of Montesquieu). Isn't it simply a question of taking the French Revolution for model? What is the sense of these references more philosophic than ...

International audience ; Sciences produce what Bachelard names phenomenotechnic inventions. This permanent inventiveness which makes of the man a "mutant species" is present in the technological and intellectual novation of any scientific projection. Culture and philosophy remain behind, foreign with this inventiveness. We will try in this communication to characterize : 1) the philosophy "bachelardienne" of the "4th state" (that which produces noumenes in the experiment), 2) originality of the proposal (not comtienne, non Cartesian, non Kantian, anti bergsonienne, foreign with analytical philosophy. This philosopher antinaturalist, antirealist, materialist and rationalist in a very particular direction however provide a set of concepts very highly lighting and useful to define the technological and political innovation. Whereas the philosophical community is rather concerned to take as a starting point Simondon, or Social Sciences Studies (of Bruno Latour for example), Bachelard is forgotten whereas it provides a bouquet of stimulative ideas. Through the restitution of his philosophy, one more generally wishes to contribute to give again life at the French School of epistemology, which, from Comte to Foucault, produced a tradition strongly critical, at the same time as favorable to sciences and technophile (contrary to the German School, from Heidegger to Habermas). Concerning the question of imaginary and technical invention and innovation, Bachelard gives us stimulative instruments and something to lean on, particularly in these three works: Le Rationalisme appliqué, 1949, L'Activité rationaliste de la physique contemporaine, 1951, Le Matérialisme rationnel,, 1953. It does not approach the invention from the point of view of lived subjective or creative experiments (Ribot, Bergson) but starting from the objective scientific knowledge, from the experimentation, much richer and full of daring. ; Les sciences produisent ce que Bachelard nomme des inventions phénoménotechni-ques. Cette inventivité permanente qui ...

International audience ; Sciences produce what Bachelard names phenomenotechnic inventions. This permanent inventiveness which makes of the man a "mutant species" is present in the technological and intellectual novation of any scientific projection. Culture and philosophy remain behind, foreign with this inventiveness. We will try in this communication to characterize : 1) the philosophy "bachelardienne" of the "4th state" (that which produces noumenes in the experiment), 2) originality of the proposal (not comtienne, non Cartesian, non Kantian, anti bergsonienne, foreign with analytical philosophy. This philosopher antinaturalist, antirealist, materialist and rationalist in a very particular direction however provide a set of concepts very highly lighting and useful to define the technological and political innovation. Whereas the philosophical community is rather concerned to take as a starting point Simondon, or Social Sciences Studies (of Bruno Latour for example), Bachelard is forgotten whereas it provides a bouquet of stimulative ideas. Through the restitution of his philosophy, one more generally wishes to contribute to give again life at the French School of epistemology, which, from Comte to Foucault, produced a tradition strongly critical, at the same time as favorable to sciences and technophile (contrary to the German School, from Heidegger to Habermas). Concerning the question of imaginary and technical invention and innovation, Bachelard gives us stimulative instruments and something to lean on, particularly in these three works: Le Rationalisme appliqué, 1949, L'Activité rationaliste de la physique contemporaine, 1951, Le Matérialisme rationnel,, 1953. It does not approach the invention from the point of view of lived subjective or creative experiments (Ribot, Bergson) but starting from the objective scientific knowledge, from the experimentation, much richer and full of daring. ; Les sciences produisent ce que Bachelard nomme des inventions phénoménotechni-ques. Cette inventivité permanente qui ...

International audience ; One explores in this article the role of nature in the thought of Rousseau in link with the incipient romanticism. It is shown that the Rousseau's naturalism is a general design of the thought and personal existence as well as collective. The awakening of self in the resourcing naturalist is politically the prelude to the Contract. ; On explore dans cet article le rôle de la nature dans la pensée de Rousseau en lien avec le romantisme naissant. On montre que le naturalisme de Rousseau est une conception générale de la pensée et de l'existence aussi bien personnelle que collective. La prise de conscience du soi dans le ressourcement naturaliste est politiquement le prélude au Contrat.

International audience ; One explores in this article the role of nature in the thought of Rousseau in link with the incipient romanticism. It is shown that the Rousseau's naturalism is a general design of the thought and personal existence as well as collective. The awakening of self in the resourcing naturalist is politically the prelude to the Contract. ; On explore dans cet article le rôle de la nature dans la pensée de Rousseau en lien avec le romantisme naissant. On montre que le naturalisme de Rousseau est une conception générale de la pensée et de l'existence aussi bien personnelle que collective. La prise de conscience du soi dans le ressourcement naturaliste est politiquement le prélude au Contrat.

Il s'agit de commenter le premier écrit d'Auguste Comte daté de 1816 et d'en montrer qu'il recèle déjà en germe une bonne partie des thématiques que le fondateur du positivisme développera dans son œuvre ultérieure. Ce document est un quasi-inédit, publié seulement en 1882 par des revues spécialisées et oublié depuis.

Il s'agit de commenter le premier écrit d'Auguste Comte daté de 1816 et d'en montrer qu'il recèle déjà en germe une bonne partie des thématiques que le fondateur du positivisme développera dans son œuvre ultérieure. Ce document est un quasi-inédit, publié seulement en 1882 par des revues spécialisées et oublié depuis.

Il s'agit de commenter le premier écrit d'Auguste Comte daté de 1816 et d'en montrer qu'il recèle déjà en germe une bonne partie des thématiques que le fondateur du positivisme développera dans son œuvre ultérieure. Ce document est un quasi-inédit, publié seulement en 1882 par des revues spécialisées et oublié depuis.

Il s'agit de commenter le premier écrit d'Auguste Comte daté de 1816 et d'en montrer qu'il recèle déjà en germe une bonne partie des thématiques que le fondateur du positivisme développera dans son œuvre ultérieure. Ce document est un quasi-inédit, publié seulement en 1882 par des revues spécialisées et oublié depuis.