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Edelman, G. M., & Tononi, G. (2000). Comment la matière devient conscience J.-L. Fidel, Trans. Paris: Éditions Odile Jacob.  
Last edited by: Dominique Meeùs 2016-05-30 19:22:45 Pop. 0%
      Nous savons aussi que notre conscience privée est, très profondément, tout ce que nous avons. Le dôme aplati du ciel et cent autres choses visibles dessous, y compris le cerveau lui-même — bref, le monde tout entier —, n’existent pour chacun de nous que comme des parties de notre conscience, et tout cela périt avec elle. Cette énigme tapie dans un mystère plus épais encore — comment l’expérience subjective dépend de certains événements qu’on peut décrire objectivement — est ce que Schopenhauer appelait le « nœud du monde » (Schopenhauer, 1813, 1889, p.169). Or, malgré cette apparence de mystère, nous pouvons espérer démêler ce nœud par une démarche scientifique combinant théories qu’on peut tester et expériences bien conçues. C’est le but de ce livre.
Schopenhauer, A. (1891). On the fourfold root of the principle of sufficient reason: And on the will in nature M. K. Hillebrand, Trans. Londres: G. Bell and Sons.  
Last edited by: Dominique Meeùs 2010-11-03 22:27:29 Pop. 0%
      Now, the identity of the willing with the knowing Subject, in virtue of which the word “ I ” includes and designates both, is the nodus of the Universe, and therefore inexplicable. For we can only comprehend relations between Objects ; but two Objects never can be one, excepting as parts of a whole. Here, where the Subject is in question, the rules by which we know Objects are no longer applicable, and actual identity of the knower with what is known as willing that is, of Subject and Object is immediately given. Now, whoever has clearly realized the utter impossibility of explaining this identity, will surely concur with me in calling it the miracle κατ’ εζoχήν.
Schopenhauer, A. (1889). Two essays: I. on the fourfold root of the principle of sufficient reason, ii. on the will in nature — a literal translation. Londres: G. Bell and Sons.  
Last edited by: Dominique Meeùs 2010-11-03 22:28:16 Pop. 0%
      Now, the identity of the willing with the knowing Subject, in virtue of which the word “ I ” includes and designates both, is the nodus of the Universe, and therefore inexplicable. For we can only comprehend relations between Objects ; but two Objects never can be one, excepting as parts of a whole. Here, where the Subject is in question, the rules by which we know Objects are no longer applicable, and actual identity of the knower with what is known as willing that is, of Subject and Object is immediately given. Now, whoever has clearly realized the utter impossibility of explaining this identity, will surely concur with me in calling it the miracle κατ’ εζoχήν.
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