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<BiographicalNote textformat="02" language="fre">&#60;p&#62;  &#60;strong&#62;André Stanguennec&#60;/strong&#62; est professeur émérite de l'Université de Nantes, où il a enseigné de 1969 à 2007, et président de la Société nantaise de Philosophie. Ses travaux portent sur Hegel, l&#8217;idéalisme allemand et l&#8217;herméneutique contemporaine ainsi que sur la constitution de la pensée métaphysique et dialectique aujourd&#8217;hui. Chercheur rattaché au Centre CAPHI (Université de Nantes), il collabore à la Revue philosophique de la France et de l&#8217;Étranger. Il est lauréat du Prix Cardinal Mercier 2011 (Université catholique de Louvain) pour ses travaux de métaphysique. Un livre collectif, Herméneutique et dialectique (2012), rend hommage à ses travaux.&#60;/p&#62;</BiographicalNote> 
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<SubjectHeadingText>a priori; Emmanuel Kant; archétype; imagination active; quaternité; mandala; synchronicité; romantisme allemand; soi; individuation</SubjectHeadingText>
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&#60;p&#62;Longtemps minimisés par la critique universitaire, les multiples apports de Carl Gustav Jung à un renouvellement de l'anthropologie philosophique sont ici argumentés. L'interprétation philosophique de l&#8217;&#339;uvre suit deux fils conducteurs : l&#8217;évaluation constamment positive de la philosophie kantienne par le psychologue suisse, d&#8217;une part, et, d&#8217;autre part, l&#8217;identification de l&#8217;inconscient collectif archétypique à un &#60;em&#62;a priori&#60;/em&#62; transcendantal informant les concepts spécifiquement jungiens : quaternité, mandalas, synchronicité. Ces deux orientations exigeaient que l&#8217;&#339;uvre de Jung soit confrontée, non seulement aux philosophies de son temps qu&#8217;il a lui-même évaluées (Kant, Hegel, les romantiques allemands, Nietzsche), mais à deux courants de la philosophie contemporaine se référant au kantisme : phénoménologie (Husserl) et philosophie des formes culturelles (Cassirer). Ces confrontations confirment la fécondité philosophique de la pensée jungienne pour l&#8217;anthropologie.&#60;/p&#62;</Text>
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<Text language="fre">Pour la première fois, la totalité de l'oeuvre du psychologue C. G. Jung fait l'objet d&#8217;une interprétation philosophique.</Text>
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&#60;p&#62;Long downplayed by academic critics, Carl Gustav Jung's many contributions to a renewal of philosophical anthropology, are argued here. The philosophical interpretation of the body of work follows two common threads: on the one hand, a permanently positive evaluation of Kant's philosophy by the Swiss phychologist, on the other hand, identifying the archetypal collective unconscious to a transcendental &#60;em&#62;a priori&#60;/em&#62; giving substance to specifically Jungian concepts: quaternity, mandalas, synchronicity. Both orientations required a confrontation of Jung&#8217;s works not only to the philosophers of his time whom he evaluated himself (Kant, Hegel, German romanticists) but also to two currents of contemporary philosophy referring to kantism : phenomenology (Husserl) and the philosophy of cultural forms (Cassirer). These confrontations confirm the philosophical fecundity of Jungian thought in the field of anthropology.&#60;/p&#62;</Text>
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<Text language="eng">For the first time, C. G. Jung's entire body of work is the object of a philosophical interpretation.</Text>
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<Text textformat="02">&#60;p&#62;Introduction&#60;br /&#62;
&#60;br /&#62;
&#60;strong&#62;Chapitre premier. Les deux pôles de l'inconscient transcendantal&#60;/strong&#62;&#60;br /&#62;
L&#8217;empirique, le transcendantal, l&#8217;inconscient.&#60;br /&#62;
Des archétypes inconscients de Jung aux formes culturelles de Cassirer&#60;br /&#62;
&#60;br /&#62;
&#60;strong&#62;Chapitre deux. De l&#8217;inconscient au mal-être psychique et moral&#60;/strong&#62;&#60;br /&#62;
Maladie et mal-être de la totalité&#60;br /&#62;
Du mal-être au bien-être du soi&#60;br /&#62;
&#60;br /&#62;
&#60;strong&#62;Chapitre trois. Totalités inconscientes. Quaternité, mandalas, synchronicité&#60;/strong&#62;&#60;br /&#62;
Quaternité&#60;br /&#62;
Mandalas&#60;br /&#62;
Synchronicité&#60;br /&#62;
&#60;br /&#62;
&#60;strong&#62;Chapitre quatre. Philosophie et psychologie de l&#8217;alchimie&#60;/strong&#62;&#60;br /&#62;
Confrontation de la philosophie alchimique (dogmatique) et des dogmes de la religion chrétienne&#60;br /&#62;
Confrontation de la philosophie alchimique et de la psychologie analytique&#60;br /&#62;
&#60;br /&#62;
&#60;strong&#62;Chapitre cinq. De l&#8217;empirisme à l&#8217;expérience mystique&#60;/strong&#62;&#60;br /&#62;
L&#8217;intérêt constant de Jung pour l&#8217;expérience mystique et la voie psychologique&#60;br /&#62;
Hegel, Nietzsche, les romantiques allemands et Jung.&#60;br /&#62;
De nouvelles voies vers l&#8217;expérience mystique&#60;br /&#62;
L&#8217;harmonisation finale de la personnalité de Jung : de l&#8217;expérience mystique à l&#8217;expérience du soi individué&#60;br /&#62;
&#60;br /&#62;
Conclusion&#60;br /&#62;
Glossaire&#60;br /&#62;
Bibliographie&#60;/p&#62;</Text>
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<Text language="fre">&#60;p&#62;Centrée sur les domaines de la philosophie sociale, morale et politique, de l'éthique et de la philosophie des sciences sociales, la collection &#60;em&#62;Philosophie contemporaine&#60;/em&#62; se donne pour objectif de promouvoir des travaux prenant la forme de monographies sur un ou plusieurs auteurs, ou de recherches thématiques. Celles-ci couvriront des champs et des problématiques divers, envisagés dans leur dimension contemporaine ou éclairant l'actualité depuis une perspective diachronique : injustices sociales et épistémiques, vulnérabilités, politiques de la sexualité et des identités, dominations croisées, écologie politique, théories de la démocratie, du pouvoir, des normes, etc.&#60;/p&#62;  &#60;p&#62;Cette collection est dirigée par Cécile Lavergne et Philippe Sabot, de l'Université de Lille.&#60;/p&#62;</Text>
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