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Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.
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The aim of this paper is to focus on Wittgenstein's criticism of Heraclitus and his ideas that « everything flows » and that « one cannot step into the same river twice ». In the first section, I review the sources and the traditional interpretations of these ideas. In the second section, I discuss David G. Stern's association of Wittgenstein's remarks on river imagery with his study of Plato after 1931. In the third section, I scrutinize the pre-1931 notes on Heraclitus and link them to the question of a phenomenological language. Then, in sections four and five, I criticize Hintikka's portrait of Wittgenstein as a phenomenologist and provide an in-depth analysis of Wittgenstein's phenomenology. Finally, in section six, I attempt to draw everything back together and take a fresh look at Wittgenstein's later philosophy.
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L'intention de cette thèse est triple : 1/ comprendre qui est Héraclite pour Hegel et évaluer la place qu'occupe Héraclite dans le système hégélien; 2/ réfléchir à la pertinence actuelle de l'interprétation hégélienne de ce philosophe dénommé l'Obscur (ho skoteinos), même si l'on sait aujourd'hui que cette interprétation contient plusieurs difficultés philologiques; 3/ approfondir le thème du devenir à l'aide de ces deux grands philosophes. Héraclite est pour Hegel le commencement, il est celui qui ouvre le champ d'action de la philosophie. Plus précisément, par la mise en rapport de termes opposés (être et néant), il débute l'histoire de la philosophie en brisant l'identité parménidienne et débute aussi la philosophie elle-même, la Logique, en ce que son devenir expose l'être à son autodétermination, ce devenir …
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At the very heart of polemos, the conflict which rules the world, the philosophy of Heraclitus suggests the possible existence of a specific dialogical alchemy, able to turn the lead of opposition into the gold of cooperation. Not in spite of war, but – as delicate as the premise could be judged – thanks to it. This article translates this intuition to the specific context of international relations. Referring to the theory of argumentation (from Aristotle to some recent developments of the informal logic), it redefines war as a “convergent eristic syllogism” and recognizes the validity of the heraclitean harmoniè, provided that the logic of armed conflict remains dependent on its enunciative context, itself shaped by the tragic rationality constitutive of any political opposition.
Keywords: guerre, logique informelle, éristique, Héraclite, relations internationales, war, informal logic, eristic, Heraclitus, international relations, Guerra, lógica informal, erístico, Heráclito, relaciones internacionales