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The Cogito formulation in Discourse on Method attributes properties to one conceptual category that belong to another. Correcting the error ends up defeating Descartes' response to skepticism. His own creation, the Evil Genius, is to blame.

The foucauldian research on the question of the subject, the subject of knowledge and the subjectivity arise from his early studies of madness in the classical age, to the archeology of the human sciences in the classical period and modern, until his last research unfinished of the parrhesia from antiquity to Christianity. What Foucault discovered in the historical dispositions of the subject is not used to destroy the subjectivity, the will or the freedom individual, but to re-elaborate the traditional question of universal subject by placing it in the history of which the subject is not an alternative element of domination or obedience but a reciprocal element of operation. Thus the foucauldian problematizations of subject can be found in its relation to the truth as a veridiction relationship, in its relation to the power as a governmentality relationship (of self and of others), in its relation to oneself as a spiritual relationship. These three variables relationships for each period and for each individual establish a genealogy of the subject. In these multiple modalities of the subject, in this historical ontology of ourselves, we could find a kind of freedom, a place of the subject, the integrity of subjectivity which can only be applied individually and vigilant manner. That is to say, the only way by which we could get out of the subject's dilemma, by which we could refuse to be neither objective subject nor the subject object in the history or in the language, is to take its own individual relationships to the truth, to others and to oneself. ; Les recherches foucaldiennes sur la question du sujet, du sujet de connaissance et de la subjectivité se manifestent depuis ses premières études sur la folie à l'âge classique, en passant par les archéologies des sciences humaines à l'âge classique et moderne, jusqu'à ses derniers recherches imparfaites sur la parrêsia de l'Antiquité au christianisme. La découverte foucaldienne des dispositions historiques du sujet ne sert pas à ruiner la subjectivité, la volonté ou la liberté de l'individu, mais à réélaborer la question traditionnelle du sujet universel en la replaçant dans l'histoire d'une manière non pas du primat mais du fonctionnement du sujet. Ainsi les problématisations du sujet se trouvent dans son rapport à la vérité comme une relation de véridiction, dans son rapport au pouvoir comme une relation de gouvernementalité (de soi et des autres), dans son rapport à soi comme une relation de spiritualité. Ce sont ces trois rapports variables à chaque époque et pour chaque individu qui constituent une généalogie de la question du sujet. Dans ces multiples modalités du sujet, dans cette ontologie historique de nous-mêmes, nous découvrons une sorte de liberté, d'espace du sujet, d'unité de notre subjectivité qui ne peut s'appliquer que de manière individuelle et vigilante. C'est-à-dire, le seul moyen qui peut nous faire sortir du dilemme du sujet, nous permettre de refuser d'être ni le sujet souverain ni l'objet soumis dans l'histoire ou par le langage, c'est de mener ses propres rapports individuels à la vérité, aux autres et à soi.

The foucauldian research on the question of the subject, the subject of knowledge and the subjectivity arise from his early studies of madness in the classical age, to the archeology of the human sciences in the classical period and modern, until his last research unfinished of the parrhesia from antiquity to Christianity. What Foucault discovered in the historical dispositions of the subject is not used to destroy the subjectivity, the will or the freedom individual, but to re-elaborate the traditional question of universal subject by placing it in the history of which the subject is not an alternative element of domination or obedience but a reciprocal element of operation. Thus the foucauldian problematizations of subject can be found in its relation to the truth as a veridiction relationship, in its relation to the power as a governmentality relationship (of self and of others), in its relation to oneself as a spiritual relationship. These three variables relationships for each period and for each individual establish a genealogy of the subject. In these multiple modalities of the subject, in this historical ontology of ourselves, we could find a kind of freedom, a place of the subject, the integrity of subjectivity which can only be applied individually and vigilant manner. That is to say, the only way by which we could get out of the subject's dilemma, by which we could refuse to be neither objective subject nor the subject object in the history or in the language, is to take its own individual relationships to the truth, to others and to oneself. ; Les recherches foucaldiennes sur la question du sujet, du sujet de connaissance et de la subjectivité se manifestent depuis ses premières études sur la folie à l'âge classique, en passant par les archéologies des sciences humaines à l'âge classique et moderne, jusqu'à ses derniers recherches imparfaites sur la parrêsia de l'Antiquité au christianisme. La découverte foucaldienne des dispositions historiques du sujet ne sert pas à ruiner la subjectivité, la ...

"The Interpreter's Portrait as Represented by Shumona Sinha between « cogito tacite » and « cogito parlé ». This work aims to analyse the relation between cogito tacite and cogito parlé in Assomons les pauvres! by Shumona Sinha. It is possible to understand the particularities of a disarticulated speech which has meaning only when there is barely any sonority left? Or the effort required to incorporate the self during exile, when there is no access to a language of one's own? In her book, Shumona Sinha successfully exposes the deceptive reality of political asylum requests, using corporality and language as her main tools. Furtherly, the novel focuses on how the future colonists were forced to leave behind their original bodies, politically insignificant, through a mechanism of depersonalisation. Their only purpose became to forge stories and colonize people who will never be their own, nor will belong to them, but will offer, though shortly, an ontological narrative. Hence, the colonists soon transformed into puppets always in a vain existential search. Keywords: cogito, body, (performative) language, interpreter, Shumona Sinha "