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before the god or before the birth?


The report, "du faire au savoir et au modèle de l'œuvre" (C., 1952, p. 172) is the main subject of "Reflexions sur la création artistique selon Alain", appeared in an essay of 1952 number of Revue de métaphysique et de morale.
In these pages, C. (cf. ibid, p. 171) takes to write that the comparison between what man perceives and what man builds creates a twofold problem: the problem of creation (which already, what has already been created) and the problem of human creation (what man creates, what he produces with his own hands). The classical concept of the operation aesthetics (cf. ibid, p. 174) includes three different rigid rules of interpretation as regards the production of a work of art: 1) the inspiration, 2) fees and 3) the model. The inspiration pertains to contemplation, the fee pertains to the archetype, the model is to establish demiurgic.
If God is an example of Cartesian unusual in the pantheon of gods (see above, pp. 20-23), the demiurge of Plato has always puzzled scholars of the time. It is not clear, if in fact the creation of the world, in Plato, poses "a problem of origin et de dépendance, ou de destination et d'organization '(C., 1952, p. 171).
Here is an extract from the Timaeus demiurgic on the act of creation. In it, we understand, Plato suggests the indispensability of a model building (in front of a becoming ever-changing) under which the Demiurge works for the creation of the world:

"Everything that is born is necessarily caused by a cause of anything, in fact, it is impossible to be born without a cause. Everything, therefore, the Demiurge which carries out the form and power by looking at what remains always identical to itself and serve as a model, can necessarily all fair On the contrary, what he achieved and looking to become a model using a transition can not nice [...]. So we must again consider on its behalf as a model the author was inspired to make it: if what remains identical to itself or the one generated. But if this world is beautiful and the Demiurge is good, obviously he has looked to the eternal pattern, otherwise - but it is not permissible to say - to the one generated. But it is clear to anyone who has watched the Demiurge Jehovah, the world is in fact the most beautiful creature and he is the noblest of the artisans (Timaeus, 28 b-29, trans. Com. 1994).

In fact, says C. (see 1952, pp. 171-172), the problem of creating demiurgic joins in Plato and the production of artifacts. The dialogues of Socrates criticizes the artisans and poets who act in the heat of artistic inspiration and are not able to provide an explanation of the effects of the unfolding of its modus operandi. On the other hand, the production activities of man, like that of the Demiurge, proceeds by imitation or imitation of an imitation of the Idea of \u200b\u200bthe Idea. Of these two activities, the former is more noble than the second, since draws directly to the idea. What has been learned, Canguilhem writes, in a passage of the Sophist (235 d-236 c).
noted that even in The Republic, Plato mentions the same issue:
-
These then are three beds: one, that exists in nature, what shall we say, I think, God has done, or who else?
-No, I think.
-Another, the one made by the carpenter.
Yes.
-E a, by the painter. No?
-Sia.
-The painter, the manufacturer of beds, God, these three are responsible for three different kinds of beds.
Yes, three.
-Or, God [...] did, however, only what "is" really the bed and two or more of such as these are neither born nor ever will be born by God [...]. Would you call him now that the "natural creator 'of this, or something like that?
-That's right, he said, because by nature he did this and everything else.
-and how to call a carpenter? Did not "craftsman" of the bed?
Yes.
-E may also call the painter maker and creator of such an object?
-Not at all.
-And you say then that he is, on the bed?
-This said, I think the more appropriate designation of "imitation" of what those are authors (La Repubblica, 597 BE, trad. Com. 1997).


Some modern philosophers, however, according to C. (see 1952, pp. 172-174), prove not to believe the existence of a role model when you are about to forge a work of 'art, or when you want to perform a task poietic manufacturing of any kind of artifact: Pascal, Thoughts, writes that when you start to produce a work you never know where to start, in Beyond Good and Evil (§ 277), Nietzsche notes that after building a house, "you realize you have learned something in that job unexpectedly, that should absolutely know before you start building "(1886, tr. com. 1977, p. 196). If, however, for Pascal - as we learn from De l'esprit géométrique - the authentic creative act is the exclusive prerogative of the deity, for only God, after creating, recognizing his work in an ideal of perfection that does not require adjustments and 'human imagination, as power as possible is a source of error that violates the existence of a geometric order transcendent and fixed, according to Baudelaire - as we learn from the Salon de 1859, II and III - the imagination can be regarded as the real decision maker in the world, because the truth resides only in the imagination and effort is an extension of true. In light of these considerations, it is reasonable to assume that the activity of creation does not involve any aspect of preliminary or anticipation. The activity of creation is not a faithful imitation of an external model and absolute. "On a supçonné Plusieurs fois que si de création the notion [...] descendue est du ciel sur la terre, c'est qu'elle était d'abord Montée de la terre au ciel" (C., 1955, p. 174). The fact that the man considered to have been created in the image and likeness of God means in fact that man has made God in his own image and likeness. This means that the human being, constantly prey to the eternal illusion of creating something from time to time conforming to a higher model, extra-human, as he puts in that model. The unraveling of the art is thus linked to a psychology of technology, a process of thought in action free from any prior knowledge and any kind of representation:

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C. thus observes (cf. ibid, pp. 23-29) that if Comte, as dictated by the maximum historical progress as regards the development order, the Broussais principle would enable him to establish a scientifically based and the maximum raised to the ranks of the social sciences, because if it is possible to determine with mathematical accuracy, and when a body is in a state pathological or not, and how or to what extent the disease must be traced back to its level of standard, regular, normal, then a similar procedure can be applied to the social body. Comte's objective is to establish and demonstrate the existence of a complex of laws and invariants also apply at the social level, given the parallel existence of laws and valid scientific invariants in physics: the principle of Broussais He is the glue for a perfect link between the natural and physical (sighs) social physics.
We note in this regard, the father of positivism, the theoretician of the Physical Society organized in the Sermon on the positive spirit does not hesitate to treat the body to the car, evidently regarded as a mere assemblage of mechanisms that perform a command or subject to rules as a basis of the same organism (as a company subject to physical laws must be composed of individuals playing strength subject to the same scientific constants, and by that measure):

"For the new philosophy, the order is without stopping the condition fundamental progress, and, reciprocally, progress becomes necessary in order order: as in the animal machine, balance and progress are mutually indispensable, as a foundation and goal "(Comte, 1844, trad. it . 1985: 66).


Comte actually states in the preface to the sixth volume in the course of positive philosophy, dated July 19, 1842, that positive science is rooted in the historical doctrines of Descartes and Bacon:

"Une telle harmonie philosophique put it Toutefois pleinement être constituée d'après que la première exécution, commencée en 1825, et réalisée en 1829, de l'oral elaboration here raises the elaboration écrit term maintenant que je pour la final de la philosophie positive Systemation, graduellement préparée par mes divers prédécesseurs depuis Bacon et Descartes "(Comte, 1975, p. 441).

That said, C is still observed (see 1943/1966, trans. com. 1998, pp. 27-28), remains a significant problem: there is still no scientific evidence able to ascertain with certainty that the disease is identical to normal, which differs from the latter only in relation to intensity. Not only do not understand "what in an artery sclerotic artery is similar to normal, what a heart asystole, and identical to the heart of an athlete in possession of all his faculties "(ibid., p. 27), but is not given even know the criteria that defines as a normal phenomenon, nor Comte is working to supply them or even report them:

" should first be noticed particularly abstract nature of this argument, the absence, in its literal exposure of any doctor who can substantiate clear example "(ibid., p. 27).

Similarly, Comte betrays the available scientific rigor that is required where he tries to show the absolute physical contiguity between the normal and the pathological state. A difference, that, already found in Bichat and Broussais: Comte, Broussais Bichat and use either a type of terminology in qualitative as they advance the idea of \u200b\u200buniformity, the unique quantity that links the normal and the pathological, and that would make two of them were basically contiguous, that is identical except for intensity. C. thus finds that Comte used, for example, the term "harmony of external influences such as different internal '(ibid., p. 28) explicitly implying the existence of a sort of ideal value that should be drawn (see ibid 28-30, 37). We read in the fortieth
lesson of course positive philosophy which, according to Comte

"[...] the Constitu harmonie nécessairement idée générale de vie [...]. Une telle harmonie entre être vivant et le milieu the correspondent évidemment caractérise the fundamental condition de la vie "(Comte, 1838/1968, p. 225).

is clear at this point to C. - look - that what Comte had from the outset were not (false) conditions of excess and defect in an organism: he rather hoped to prove the existence of a state of value that constituted the unit ideal to which individuals with their biological abilities, they would have had to face to match its level of perfection and thus achieve the 'harmony'. When, therefore, which seeks to use of two coordinates of metric such as excess and deficiency, and perhaps even regardless dall'inattendibilità these coordinates, the space between the two polarities, in the midst of the "more" and that "less", will not identify simply the 'normal' health in a living being, but will indicate in advance what is normal and what is not, the healthy individual and the individual patient: it will be to make a rule, an index value. Its existence is prior discriminatory state of health of an organism, which was built at the same time the effect of a point for every individual who aspires to "normal." Normal in this case becomes a standard.
A demonstration of this, we choose to bring an excerpt from page 32 of The Normal and the pathological together with an extract from a 1966 essay, "From the social life", published today (along with two other essays) as a postscript to thesis of '43:

"[...] you will notice the vagueness of the concepts of excess and defect, their qualitative and implicit legal, barely concealed under their alleged metric. It is in relation to a measure deemed valid and desirable - so in relation to a standard - that there is excess or defect. Defining the abnormal by too much or too little is to recognize the character regulatory state called normal. This was normal or physiological is no longer just a provision and possess the detectable explained as a fact, but the manifestation of a reference to some value "(C., 1943/1966, trans. Com. 1998, p. 32).


"In any case, the peculiar character of an object or a plain fact that, in reference to an external norm or intrinsic, it could be, in turn, taken as a reference to objects or events that are yet to be be called such. The normal is thus a time extension and expression of the rule. It multiplies the rule in the very moment when the shows. It requires, therefore, beside himself, alongside him and against self, all that still eludes him. A rule takes its meaning, its function and its value from the fact that it exists outside of what we do not need answers from which it depends "(C., 1966, trad. Com. 1998, pp. 200-201 ).


Ultimately, according to C., the principles of medical science which Comte proposes to base in advance and seek to establish an entirely ideal, the difference between a healthy body and a body sick, failing to be taught by particular case: the medical science is a doctrine comtiana objectifying, which responds perfectly to the positivist motto "knowledge to predict." and then in Comte, as in Descartes, knowledge of that time Once in the technical action. Comte, Descartes, see the individual in terms of the third person, as a mere object of analysis, physicalization the body's own biological functions. For both philosophers, in fact, it is similar to the machine.

"The common idea [...] is a technique that should normally be the application of a science. It is the positivist idea fundamental to know to act. The physiology of the disease should be clarified to establish the therapeutic" (ibid., p . 72).

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Cang. Vs Comte Comte


From what we read, says C., "Comte attributed to what he calls the" principle of Broussais' a universal phenomenon in the field of biological, psychological and sociological "(1943/1966, trad.it. 1998, p. 23).
learn from the pages of The Normal and the Pathological (cf. ibid, p. 29-33) that the doctor and physiologist François Joseph Victor Broussais (1772-1838) provides a distinction in purely quantitative terms (in De l'irritation et de la folie 1828, but also in the Traité de physiologie appliquée à la Pathologie of 1822-23 or in the Catechism physiologique de Medicina of 1824), in the study of symptoms of diseases and health conditions in humans, including the normal or physiological and the condition known as pathological. In the search for the causes irritation of the tissues, dysfunctions that are found in the lungs lead to such a finding, according Broussais, surpasses the mind of a defect or an excess: when the air inside the lungs is too small in size, that is when the air is too little, you have a case of asphyxiation, which is the obvious example of irritation, when the air inside the lungs is too much or too much oxygen we are dealing with inflammation. It is clear that the two polarities excess-defect Broussais will be recognized by a normal operation that will identify the "regular" organ or tissue. The normal state would be allowed by the 'excitement', that is, from the constant omnilaterale agents outside the body (the components of the environment, such as air) together with the action of the internal organs: this combination of inside and outside to keep alive the living being. The mere "excitement" matches well, for Broussais, with the normal, but when this excitement, therefore resulting from the action of internal and external factors, is at fault (irritation) or excess (inflammation), the next state pathological. This is the 'rule of Broussais.
In this way, do you know C. Ideology and rationality in the history of life sciences (see 1977/1988, trans. com. 1992, pp. 54-56), the future transition from state normal, an organ or a tissue, the pathological condition becomes a scientifically measurable process that can be controlled and brought back to normal conditions through remedies such as bleeding or the application of leeches: what has historically happened in France between 1820 and 1832, year of an epidemic of cholera which killed, passed in vain to this care, showed the inconsistency of the theories of Broussais. He was thought that all dysfunction in tissues were solely attributable to inflammation or irritation, making no distinction, for example, between chronic gastritis and pneumonia. Every phenomenon of inflammation was well treated by the depletion or removal considered in excess of body fluids, which explains the fact that, in 1820, the French import about a million leeches from across Europe and more than thirty million in 1827.
It should be noted, moreover, says C. in The Normal and the Pathological (see 1943/1966, trans. com. 1998, pp. 33-39), that the origin of this quantitative way of understanding the disease dates back to Broussais, but the Scottish physician John Brown ( 1735-1788) and after him the French Marie François Xavier Bichat (1771-1802). For Brown, "life is maintained only by virtue of a particular property, the incitabilità, which allows the living to suffer disease and react. The diseases are not just a quantitative change [...] Of this property, according to an instruction that is too intense or too weak "(ibid., p. 33). The therapeutic procedure consists, according to Brown, back in the pathological state to its normal stage (since the gap that separates the two is only quantitative in nature) and intervene by administering agents that lower or raise the level of incitement diseased tissue: the purge, cold, diet, etc.. Similarly, Bichat, in Recherches sur la vie et la mort (1800), postulates the existence of a natural state in living bodies, bearing in mind that consists in altering the pathological phenomena, the increase or decrease in this state. So Brown, Bichat and Broussais theorize the absolute contiguity between the physiological and pathological state, does not differ anything else, the latter, and intensity.

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To try to give back to the reader all the important theoretical and scientism committee set takes in an attempt to prove the existence of a link type quantitative and measurable (as we shall see), in medicine as a sociological side, between the state defined as normal and was defined as pathological, C. opens its case (see 1943/1966, trad.it. 1998, pp. 24-25) quoted in full a long passage from the Système de politique positive, in which Comte claimed authorship of what he calls the 'principle of Broussais. We cite the passage in question:

The careful observation of ill health in respect of living beings, a number of indirect experiences much more suited for most experiments aimed at clarifying the concepts as dynamic as static. My philosophical treatise and has been performing adequately the nature and scope of that procedure, from which spring really the most important biological acquisitions. It is based on the great principle whose discovery I had to give a Broussais, as can be evidenced by the totality of his work, although I only have they developed the general formulation and direct. The medical condition was so far reported to laws entirely different from those governing normal state: the exploration of one so that he could find nothing in the other. Broussais established that the phenomena of the disease essentially coincide with those of health, from which differ only in intensity. This bright principle has become the basis of systematic pathology, which is thus subject to all of biology. Inversely applied, explains the ancient use and maintain pathological analysis to clarify the biological speculation [...]. The light that already is due to this principle can only provide a further clue of its effectiveness. The scheme will extend primarily to the encyclopedic intellectual and moral faculties, to which the principle of Broussais has not yet been applied with dignity, so much so that the diseases of those faculties are amazing or disturb us, but we do not provide an explanation [...]. In addition to its direct effect on biological issues, the principle will, in the general system of positive, happy prepare a logical process similar to the final science. Because the collective organization, due to its greater complexity, involves even more serious problems, more complex and more frequent than those of the individual organism. I am not afraid to say that the Broussais principle should be extended in this field, as I have often made to verify or refine the sociological laws. But the analysis of the revolutions could not be clearly positive study of society, without the introduction of logic in this respect derived from simpler cases that biology has (Comte, in Le Normal et le pathologique , trans. Com. 1998, pp. 24-25).

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Comte is a thinker who, like Descartes, gives a central role to the power of science, thus putting emphasis on the subordination of practice than the theory. A philosophical orientameto, this tied «[...] à une théorie fausse de l'application, qu'exprime the fundamental positivist maxim "savoir pour prévoir, prévoir pour agir", "writes Jean-François Braunstein in a short essay entitled "Canguilhem, Comte et le positivisme" (1998, p. 110). Here's an excerpt from the fifty-first lesson of the course in which Comte's positive philosophy advocates the need for a preliminary imagination over observation, science compared to the technique for the development of human knowledge:

"This is, therefore, from the simple point Logically speaking, the indispensable office primordial only intended to theological philosophy, the fundamental evolution of our intelligence, in which the progress of the imagination must always precede and are necessary in any field, that observation, for the species as for the individual "(Comte, 1830 - 1842, trad. com. 1979, p. 402).

Comte writes in the Sermon on the positive spirit: "Thus, the true positive spirit consists above all in view to provide, to study what is to conclude what will be, according to the general dogma of the invariability "(1844, tr.. com. 1985, p. 21).

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part three


appearance more appropriate at the time of construction of a new car or a new tool is a élan, a momentum that is outside the control of the intellect and which coincides with the biological urge of living. It is referred by calling into question the originality of power. A power, in fact, biological, which has nothing to do with the intellect and rationality. The latter belong, on the other hand, the ability to reflect and find new solutions on how the organic movement of the practice has failed to establish an approach to the outside world.
Descartes has thus been able to come across in the course of their experiments, the problem of diversification, heterogeneity and unpredictability of results when you are engaged in manufacturing activities. The reason why the Cartesian philosophy has no trace of an "aesthetics", a theory of creation, he then explains as soon as Descartes did not want to betray their project to draw up a definitive analytical science, whereby, Among other matters, there is a sort of in the mind of the engineer νòυς, intellect officer who already knows all the steps to follow to complete the process of building a machine, a fountain, a clock, etc..

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Today I will be light - part two


We note But anfibologica nature of the problem: if one part 1) Descartes argument dell'imprescindibilità challenges the basis of a theoretical core that determine the beginning and once and for all, the many directions that a technical act becomes conscious of its scope in completing a design already inscribed in the original plan, part 2) Descartes himself not only admits that the party immediately practice can play a decisive role in scientific discovery, but let it be precisely the same improvisation manual completely at the mercy of chance (ie the specific circumstances), a drag on the banks of scientific discovery. This second aspect is clear in the binocular where the invention is due to luck and experience of the telescope which is the fertile ground in which Descartes draws, as he writes, for the formulation of a theory of optics. This is implicitly indicating (Descartes, that is not explicitly looks like) that, first, the technique is chronologically earlier than the science (the theory is only after the practice), and, secondly, the same technique is not the product of theoretical premises: the result is fortuitous, that is always contingent and context-bound, a set of practical circumstances.
Here is what Descartes writes in the incipit of Dioptrics :

"A shame our sciences, however, this invention, as useful and worthy of admiration, you should not at first that the experience and luck. "(Descartes, AT 81, trad. com. 1983, pp. 187-188) .

However, since the brand new telescope built by Descartes has revealed some shortcomings in the operation, it was loaned to scientific analysis (by Descartes) who wrongly credited to the conditions of effectiveness of the new discovery physical laws are already in the manual of good scientist (in this case the telescope, Descartes infers the size and shape of the lenses by the constant light).
If there is then a chronological priority of practice over theory, theory (or science) does not act by then a mere recipe for the success that can then be used to "map" for future applications. On the contrary, it is a question on the conditions of technical failure carried out by the Act, an act unconscious and free of any constraint stainless theoretical initial trigger. And nothing prevents you from saying that this is a precedence of earlier theoretical character even chronological knowledge is not part of the theoretical foundation, but from practice. The latter is the conditio sine qua non of the human cognitive process, where the science takes over at the time of the act sets out a practical failure unexpectedly.

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In Principles of Philosophy and Rules for the direction of the spirit of Descartes bring to the attention of the reader several times and made some gestures of ordinary experience that show how the basis of manual arts or business most common techniques, but also study and rational explanation of all human and natural phenomena, there is always a "truth of knowledge" and by that indispensable preliminary. We give a few scattered cases cited by Descartes in his works: cases concerning the use and effect of medicines, the operation of fountains, changes in the air the smoke rises from chimneys, the tides. Not to mention that the purpose of the construction of machines, telescopes (in Dioptrics ), but also the same explanation of the medical arts have become famous among the aspects of the Cartesian system. Making a fountain or a machine is then, for Descartes, the implementation of some basic principles that can not be ignored by the engineer (the person committed the act of manufacture) and in fact the same engineer has to follow step by step to get the order that was initially proposed. Similarly, look at the phenomenon of the columns of smoke into the air or the motion of the tides, is to collect the scattered amount of variables observed in order to reduce the variables to the laws by which they are derived. The mode of production not subject to reflection, unconsciously, a craftsman who ignored the conditions and the effects of an act maker aware of their scope, that is the depositary of the conscious knowledge of a particular theoretical principle prescriptive, it is frowned upon by Descartes .
Here are some excerpts from the Rule V ( rules to guide intellectual ) Descartes

"Any method that is not in the order and disposition of those things which should be directed to the keenness of the mind find some truth [...].
This only contains the sum of all human work and this rule must be followed by those wishing to address the knowledge of things, no less than that Theseus was about to enter the Labyrinth were to follow the thread. But many or reflect on what it prescribes or ignore it altogether or assume they do not need it [...].
So do most of those involved regardless of the Mechanics and Physics blindly produce new tools to produce movement [...].
In truth they all obviously sin against this rule "(Descartes, trans. Com. 1994, pp. 249-250).

to be continued

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What everyone knows, and nobody knew is the subject. It is, therefore, that carries the world is the universal, every hour of every phenomenon assumed condition of each object, because that exists, exists only for the subject. This is each subject in itself, but as yet only known, not because he himself is the object of knowledge. Object is already rather his body, and therefore also, according to this view, we call representation. Indeed, the body is the object among objects, and subject to the laws of the objects, although it is a direct target. It is, like all objects of intuition, in all forms of knowledge, time and space, through which there is plurality. But the subject, the knower, never known, is not also in those forms, from which in fact is rather always already assumed: Do not touch it, nor the plurality nor the opposite of that, units. Never did we know it, but it is known that, wherever it is knowledge. The world as representation, then - and we do not consider it here if not in this respect - has two halves is essential, necessary and inseparable. One is the object of which have shaped space and time by which you have the plurality. But the other half, the subject is not in space and time so that it is whole and undivided in every being representative;

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There are no live, but infinite: Aion unlimited, which is divided to become infinite in the past and in the future, always dodging the present, so that the time must be grasped twice, in two complementary ways, unique from each other, entirely, as present in live bodies who act and suffer, but also as entirely instance infinitely divisible into past-future, the effects resulting from the incorporeal bodies, by their actions and their passions. Only the present exists in time and collects, absorbs the past and the future, but only the past and the future insist on time and divide indefinitely all persons present. Not following three dimensions, but two simultaneous readings of the time.
Gilles Deleuze, Logic of sense

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pretty bad! Again the old story! When you have finished the construction of your home, you realize suddenly that you have learned something that would have absolutely know before you begin. The eternal curse "too late!" The melancholy of everything that is done ! ...
Nietzsche, Beyond Good and Evil

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begin with the movement. I have a hand in the point A. The transport to point B along the interval AB. I say that this movement from A to B is a simple thing.
Of this, each of us has the immediate sense. Undoubtedly, as we bring our hand from A to B, we say that we could stop at an intermediate point, but we would not have more to do then with the same movement. There is no longer a single movement from A to B, there would be, say, two movements with an interval of arrest. Or from within, through the muscular sense, nor from the outside, through our eyes, we will still have the same perception. If we let our movement from A to B as it is, we feel we have to declare and undivided and indivisible.
When I look at my hand that goes from A to B describing the interval AB, I say, "the interval AB can be divided into as many parts as I will, therefore, the movement from A to B can be divided into as many shares as this movement is applied to this range. " Or better yet, "every moment of his journey, the mobile switches to a certain point, then we can distinguish many stages in the movement than you want, then the movement is infinitely divisible. "But let us reflect for a moment. How can the movement applied on the space go? How will the movement coincide with the property? How does the object moving in would a point of its path? It will pass or, in other words, there may be . You would if you would stop, but if you would stop, we will not have to do with the same movement.
Henri Bergson , Thought and motion

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act and action