Main sources:<\/strong> 1. Phenomenology, especially the philosophers who confronted their work to Heidegger\u2019s ontology : Emmanuel Levinas, Jacques Derrida, Paul Ricoeur, Hans Jonas, Maurice Merleau-Ponty, Henry Maldiney 2. Political philosophy: Thomas Hobbes, John Locke, Jean-Jacques. Rousseau, J. Rawls; Leo Strauss; Alexis de Tocqueville. 3. Environmental ethics ( Baird Callicott, Aldo Leopold).<\/p>\n I spent 15 years teaching philosophy in a high school. I then went to the USA and gave some courses in medical ethics and ethics of health care at Boston University. The students were premed students and graduate students in philosophy. I stayed in America from 2006 to 2007. I then became Associate Professor in philosophy at the University of Poitiers ( France) from 2008 to 2012 and am in 2013 Full Professor at the University of Franche-Comt\u00e9 ( Besan\u00e7on). I am since 201 Professor at Gustave Eiffel University, in Paris Region. In addition to my courses at the University of Franche-Comt\u00e9, I also give some courses in ethics and applieds ethics in France and abroad ( Liban, at the University Saint-Kaslik, Beirut, in 2012; Japan, at the University of Ritsumeikan, Kyoto, in 2013).<\/p>\n Research statement: After I finished my dissertation on Leo Strauss, in which I discuss the contribution of modern \u201cEnlightenment\u201d thinkers and extend this analysis to the crisis of liberalism in today\u2019s society, I began to focus on medical practices and technology because they pose a challenge to political liberalism. Our difficulty in proposing constructive solutions to the environmental crisis and in taking the animal condition into consideration, in our lives as well in politics, is the other starting point for my work.<\/span><\/p>\n I work essentially in the area of political philosophy: how to deliberate on subjects that go far beyond the problem of the peaceful coexistence of freedoms and even that of the equitable distribution of resources? In thinking about the changes in democratic institutions and political culture that could put ecology and the animal question at the heart of the Republic and allow for greater citizen participation in debates on bioethical issues, I am trying to redraft the social contract. The issue of justice for dependent persons, future generations, and other species must be rethought; the point is to ground the social contract in a conception of humanity different from the one characterizing modern and contemporary political theories. This conception is based on a primary philosophy.<\/span><\/p>\n The second aspect of this research thus involves ontology, in that it questions subjectivity, which is no longer defined only by freedom, but presupposes a rigorously defined relationship among three cardinal concepts of what I call an ethics of vulnerability: autonomy, responsibility, and vulnerability. These categories, which have been reconfigured, require changing the way we think of ourselves and our relationship to others, including other living beings. However, unlike Anglo-American animal and environmental ethics, which focus on the moral and even legal status of non-human entities to assess the legitimacy or illegitimacy of our use of them, my ethics of vulnerability focuses on the subject more than on the object of responsibility. It therefore involves revamping humanism.<\/span><\/p>\n The ethics of vulnerability first arose from thinking about the identity of patients suffering from degenerative diseases of the nervous system, but it goes beyond the framework of medical ethics. It not only treats of other fields of applied ethics, it also includes the philosophy of the subject. Drawing heavily on the work of Emmanuel Levinas, it is distinct from the ethics of care, even though both challenge the abstract, idealized conception of autonomy proper to liberalism with a relational definition of identity. This definition goes hand in hand with awareness of our fragility, as well as with the affirmation that responsibility\u2014the ability we have to be concerned about others\u2014is central tovulnerability. It is this conception of vulnerability as both fragility and strength, and the attempt to promote the integration of individuals in situations of vulnerability by effectuating a shift from ethics to justice, that distinguishes the ethics of vulnerability from the ethics of care and from social philosophies that are more concerned with the issue of domination. <\/span><\/p>\n This work seeks to replace the philosophy of the subject underlying contemporary contractualism with another philosophy. The ethics of vulnerability, which emphasized the category of passivity, is the first phase in this philosophy of corporality, supplemented today by a philosophy of \u201cliving from,\u201d which takes the materiality of our existence seriously: hunger, oikos,<\/i> space and time, place, and enjoyment. Based on a radical phenomenology of sensations, it takes inspiration from the French philosophers who were able to suggest an alternative to Heidegger\u2019s ontology of concern, such as Emmanuel Levinas, Jacques Derrida, and Paul Ric\u0153ur. Going beyond the dualism between nature and culture, subject and object, this phenomenology of nourishments aims to determine the existential structures that break with Heidegger\u2019s ontology of concern and philosophies of freedom that still serve as a foundation for liberal political theory.<\/span><\/p>\n Last book ( Ethics of consideration<\/em>, Seuil, 2018): <\/strong><\/p>\n If we want individuals to change their lifestyles and integrate in their own good the common good that entails nature, the interests of future generations and animals, a virtue ethics is necessary. Not only do we have to analyze the moral traits that could help individuals change their habits and open a path that travels from theory to practice or action, but the point is also to show how it is possible to flourish and feel happy by consuming less. This inquiry into the moral traits that are at the core of an environmental ethics that does not neglect the importance of emotions, which are important motivations for moral agents, implies our reassessing the link between human flourishment and respect for nature and animals. The role of contemplation and aesthetics is also of high importance in such a virtue ethics whose foundation refers to the philosophy of a relational subject who lives from a world that is natural and cultural, as seen in Nourishment. A philosophy of the Bodily Politic. <\/em><\/p>\n Video: <\/strong><\/p>\n Lecture at Columbia University, October 8th, 2013, NYC. An Ethics of Vulnerability: How Bioethics and Ecology Challenge Political Philosophy and LIberalism<\/a>.<\/p>\n \u00a0Bibliographical References:<\/strong> Books in philosophy<\/span>:<\/p>\n – Leo Strauss: une autre raison, d\u2019autres Lumi\u00e8res<\/i>, Paris, Vrin, 2005. Fran\u00e7ois Furet prize, 2006. American translation by R. Howse, February 2014, NY, SUNY Press: Leo Strauss and The Crisis of Rationalism. Another Reason, Another Enlightenment. <\/strong>Summary<\/a> Flyer Pelluchon Strauss<\/a><\/i><\/span><\/p>\n \u00a0LEO STRAUSS AND THE CRISIS OF RATIONALISM<\/a><\/p>\n – L\u2019autonomie bris\u00e9e. Bio\u00e9thique et philosophie, <\/span><\/i>Paris, PUF, 2009. Spanish translation by A. M. Pineda, El Bosque University, Bios y Oikos collection, 10, Bogota, July 2013: La autonomia quebrada. Bio\u00e9tica y<\/i>\u00a0<\/span>filosof\u00eda<\/span><\/i><\/a>. The Broken Autonomy, Bioethics and Philosophy<\/strong>. Summary<\/a><\/span><\/i><\/p>\n – La raison du sensible. Entretiens autour de la bio\u00e9thique<\/em>, Perpignan, Art\u00e8ge, 2009. Reason and Sentitivity. Inerviews on Bioethics<\/em><\/strong>. Summary<\/a><\/p>\n – El\u00e9ments pour une \u00e9thique de la vuln\u00e9rabilit\u00e9. Les\u00a0 hommes, les animaux, la nature, <\/span><\/i>Paris, Le Cerf, 2011. Moron Grand Prix of the <\/span>Acad\u00e9mie fran\u00e7aise 2012. Spanish translation, Javeriana University, Bogota, <\/em>2015. Chinese translation underway. Elements for An Ethics of Vulnerability. Humans, Animals, Nature<\/strong>.<\/em> Summary\u00a0<\/a><\/span><\/p>\n -Tu ne tueras point. R\u00e9flexions sur l\u2019actualit\u00e9 de l\u2019interdit du meurtre<\/span><\/i>, Paris, Le Cerf, 2013. Thou Shall not Kill. A Philosophical Inquiry Into the Relevance of the Prohibition of Murder<\/em><\/strong>. <\/span>Summary <\/a><\/span><\/p>\n – Les Nourritures. Philosophie du corps politique<\/em>, Le Seuil,\u00a0 2015, Poche 2020. <\/em><\/strong>Prize \u00c9douard Bonnefous of the French Academy for Moral and Political Sciences 2015 and European Prize Paris-Li\u00e8ge 2016. Japanese translation underway. Englih translation is forthcoming in 2019 ( Bloomsbury) Nourishment. Philosophy of the body politic.<\/strong>\u00a0 <\/em>Summary <\/a><\/p>\n WIDGET:<\/p>\n https:\/\/bloomsburycp3.codemantra.com\/viewer\/5c350dce713c090001cc1372<\/a><\/p>\n –Manifeste animaliste. Politiser la cause animale,<\/em> Alma, 2017, Rivages 2021. Spanish translation in January 2018, Italian Translation in February 2018. Korean and German translations published in 2019 and 2020. Greek and Turkish forthcoming. Animal Manifesto. The Politization of The Animal Cause<\/em><\/strong>. <\/strong>Summary<\/a><\/p>\n – \u00c9thique de la consid\u00e9ration<\/em>, Seuil, 2018. Ethics of Consideration<\/strong><\/em> ( poche, 2021).\u00a0 German and Greek translations published in 2019 and 2020.\u00a0 Summary<\/a><\/p>\n R\u00e9parons le monde. Humains, animaux, nature<\/em>, Rivages, 2020. Spanish and German Translations forthcoming.<\/p>\n Pour comprendre Levinas. Un philosophe pour notre temps<\/em>, Seuil, 2020. Japanase, Greek Translations forthcoming.<\/p>\n Les Lumi\u00e8res \u00e0 l’\u00e2ge du vivant<\/em>, Seuil, 2021.German translation in october 2021, Spanish and Greek translations in 2022.<\/p>\n Video ( English) on my work:<\/p>\n
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