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Colloque international organis&#233; dans le cadre de l&#8217;UMR 5037, Lyon, 6 &#8211; 9 Juin 2012Communications en fran&#231;ais ou en anglais2012, ann&#233;e du tricentenaire de sa naissance, sera l&#8217;occasion de marquer, de multiples mani&#232;res et en divers lieux, la pr&#233;sence de Rousseau dans notre horizon intellectuel. Dans ce cadre, il a paru opportun d&#8217;organiser, en France o&#249; il a pass&#233; l&#8217;essentiel de son existence, et particuli&#232;rement dans la r&#233;gion o&#249; il a v&#233;cu tant de moments d&#233;cisifs pour lui, un colloque international consacr&#233; &#224; la philosophie de Rousseau. Si, en effet, sa stature de philosophe a &#233;t&#233; tr&#232;s t&#244;t reconnue (&#224; commencer par Kant et Hegel), c&#8217;est au cours du XXe si&#232;cle (Ernst Cassirer a initi&#233; ce mouvement) que l&#8217;on a pris la mesure de l&#8217;ampleur, de la coh&#233;rence, et de la puissance probl&#233;matique de sa pens&#233;e. Ce renouveau interpr&#233;tatif s&#8217;est d&#233;velopp&#233; dans trois directions principales 1&#176; Prenant au s&#233;rieux l&#8217;affirmation de Rousseau selon laquelle sa pens&#233;e a, en un sens qui lui est propre, la coh&#233;rence d&#8217;un syst&#232;me, on a cherch&#233; &#224; cerner les liens qui unissent sa th&#233;orie de l&#8217;homme, sa pens&#233;e politique, sa philosophie du langage et son esth&#233;tique, sa philosophie de l&#8217;existence, plus r&#233;cemment sa philosophie de la connaissance et ce qu&#8217;il faudrait peut-&#234;tre appeler sa m&#233;taphysique. Le second Discours, le Contrat social et l&#8217;&#201;mile, sont ainsi progressivement apparus comme autant de centres &#224; partir desquels s&#8217;organise, de fa&#231;on sp&#233;cifique mais concertante, l&#8217;unit&#233; de sa pens&#233;e. 2&#176; Un important travail de contextualisation a montr&#233; que la profonde originalit&#233; de ses th&#232;ses se nourrit aussi bien de la tradition antique (Platon, Aristote, le sto&#239;cisme, mais aussi l&#8217;&#233;picurisme) que moderne (Machiavel, Hobbes, le jusnaturalisme, Descartes et Malebranche, Locke). Surtout, on a mieux reconnu le dialogue serr&#233;, parfois v&#233;h&#233;ment, qu&#8217;il conduit avec les penseurs de son temps (Voltaire, d&#8217;Alembert, d&#8217;Holbach, Helv&#233;tius, Diderot&#8230;). Plus r&#233;cemment, on a soulign&#233; l&#8217;importance de son rapport avec Condillac et plus largement avec l&#8217;empirisme. Par les questions qu&#8217;il se pose et par son univers de r&#233;f&#233;rence (moral, politique, &#233;conomique, scientifique), Rousseau appartient pleinement &#224; l&#8217;horizon des Lumi&#232;res,&#160; &#224; raison m&#234;me de la contestation radicale qu&#8217;il entend en produire. 3&#176; L&#8217;int&#233;r&#234;t renouvel&#233; que la pens&#233;e de Rousseau suscite aujourd&#8217;hui s&#8217;explique aussi par la position singuli&#232;re qu&#8217;il occupe dans la modernit&#233; : en un moment o&#249; la crise du lien social nous oblige &#224; repenser les conditions de possibilit&#233; de la communaut&#233; politique et la validit&#233; du syst&#232;me repr&#233;sentatif, au moment o&#249; les effets du d&#233;veloppement technique et &#233;conomique nous contraignent &#224; interroger &#224; nouveaux frais notre rapport &#224; la nature, ce qui faisait de lui un marginal au regard du main stream de la modernit&#233; le ram&#232;ne au centre des pr&#233;occupations contemporaines.Le but de ce colloque sera, en premier lieu, d&#8217;articuler ces trois lignes interpr&#233;tatives, et ainsi de dresser une sorte d&#8217;&#233;tat des lieux des recherches sur la philosophie de Rousseau. En second lieu, il devra permettre de rendre manifeste que, loin de se borner &#224; des interventions pol&#233;miques sur tel ou tel probl&#232;me d&#233;termin&#233;, &#224; d&#233;fendre des paradoxes dont la fonction serait seulement r&#233;active, il constitue une perspective coh&#233;rente qui peut &#234;tre appr&#233;hend&#233;e comme une philosophie. Une philosophie &#224; laquelle le moment contemporain donne une nouvelle pertinence et une nouvelle f&#233;condit&#233;.Les propositions de contributions chercheront &#224; se situer &#224; la fois par rapport &#224; cette probl&#233;matique d&#8217;ensemble et en r&#233;f&#233;rence &#224; l&#8217;un des quatre p&#244;les autour desquels s&#8217;organisera le colloque (ils ne d&#233;signent pas des domaines s&#233;par&#233;s mais des points de vue autorisant des lectures compl&#233;mentaires et globales de l&#8217;&#339;uvre enti&#232;re de Rousseau) : &#171; Th&#233;orie de l&#8217;homme &#187; et &#171; histoire de la morale &#187;. Th&#233;orie du langage et esth&#233;tique. Philosophie politique. Philosophie de la connaissance et m&#233;taphysique. Comit&#233; scientifique :     Blaise Bachofen,     Bronislav Baczko,     Jacques Berchtold,     Bruno Bernardi,     Andr&#233; Charrak,     Florent Gu&#233;nard,     Antony McKenna,     Pierre-Fran&#231;ois Moreau,     John Scott,     Jean Starobinski,     Raymond Trousson Comit&#233; d&#8217;organisation :     B. Bachofen,     B. Bernardi,     A. Charrak,     F. Gu&#233;nard Les propositions de communication seront re&#231;ues jusqu&#8217;au 30 avril 2011. Pour toute correspondance : Bruno Bernardibruno-bernardi@wanadoo.fr37, rue Barth&#233;lemy F-13001 Marseille International Conference: Rousseau&#8217;s Philosophy Lyon, France, June 6-9, 2012&#160;&#160;&#160; The tricentennial of Jean-Jacques Rousseau&#8217;s birth in 2012 will be the occasion for many celebrations of the continuing intellectual force exerted by the philosopher&#8217;s work.&#160; In this context, it seems particularly important for us to devote an international colloquium to the question of Rousseau&#8217;s philosophy, which we propose to organize in Lyon, France, where so many decisive episodes of his life took place.&#160; Indeed, whereas Rousseau&#8217;s stature as a philosopher was recognized at an early date (by Kant and Hegel, for example), it was only in the 20th century that philosophers have taken the full measure of the depth, coherence, and productive force of his thought. &#160;&#160; &#160;This renewal in the interpretation of Rousseau&#8217;s philosophy has occurred along three major axes:1.&#160;&#160; &#160;Serious consideration of Rousseau&#8217;s affirmation that his thought has the coherence of a system (in the particular sense he gives to this term) has led to an examination of the links uniting his theory of human nature, political thought, philosophy of language, aesthetics, and philosophy of existence.&#160; More recently his philosophy of knowledge and what we might even call his metaphysics have been added to this constellation.&#160; The Discourse on Inequality, the Social Contract, and Emile have each in turn appeared as centers around which the unity of his thought can be organized, in distinct yet concerted ways.2.&#160;&#160; &#160;Historically oriented scholarship has improved our understanding of the context in which Rousseau wrote.&#160; The profound originality of his core propositions draws on the traditions of both ancient and modern philosophy: Plato, Aristotle, and stoicism as well as Epicureanism in the former; Machiavelli, Hobbes, the natural right school, Descartes, Malebranche, and Locke in the latter.&#160; Above all, we now have a clearer view of his close if often polemical dialogue with contemporary thinkers such as Voltaire, d&#8217;Alembert, d&#8217;Holbach, Helv&#233;tius, and Diderot.&#160; Rousseau&#8217;s radical contestation of Enlightenment philosophy can only be understood against the background of a shared horizon of questions and references.3.&#160;&#160; &#160;The renewed interest today in Rousseau&#8217;s thought can also be explained in terms of the unique position he occupies within modernity.&#160; Today, when the crisis of the social bond forces us to rethink the conditions of possibility of political community and the validity of the representative system, and when the effects of technological and economic development require us to question anew our relation to nature, everything that once made Rousseau appear a marginal figure with respect to the &#8220;mainstream&#8221; of modernity now places him firmly at the center of contemporary preoccupations.The colloquium will have two primary goals.&#160; The first is to articulate these three interpretive axes with one another, and thus draw up a sort of balance sheet of the research concerning Rousseau&#8217;s philosophy.&#160; More generally, the different perspectives brought together should make abundantly clear that, far from being limited to polemical interventions on various specific problems, Rousseau&#8217;s thought constitutes a coherent perspective that can be seen as a philosophy.&#160; The current situation gives this philosophy new pertinence and fruitfulness.Proposals should attempt to situate contributions with respect both to this general problematic and to one of the four poles around which the colloquium will be organized (which do not designate separate domains but rather viewpoints allowing complementary global readings of Rousseau&#8217;s work): &#8220;Theory of Human Nature&#8221; and the &#8220;History of Morals&#8221;; Theory of Language and Aesthetics; Political Philosophy; Philosophy of Knowledge and Metaphysics. Comit&#233; scientifique:     Blaise Bachofen,     Bronislav Baczko,     Jacques Berchtold,     Bruno Bernardi,     Andr&#233; Charrak,     Florent Gu&#233;nard,     Antony McKenna,     Pierre-Fran&#231;ois Moreau,     John Scott,     Jean Starobinski,     Raymond Trousson Comit&#233; d&#8217;organisation:      B. Bachofen,     B. Bernardi,     A. Charrak,     F. Gu&#233;nardProposals (and papers) may be made in either French or English.  Proposals must be received by April 30, 2011.Address all correspondence to:Bruno Bernardibruno-bernardi@wanadoo.fr37, rue Barth&#233;lemy, F-13001 Marseille FRANCE