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Authorized language the social conditions effective ritual discours This article considers the protests addressed by congregation to its priest after he spoke out about the new liturgy for high communion In this way one can analyse the conditions of effective ritual dis course or of that particular form of discourse the liturgy The crisis of religious language liturgy ander the symbolic effectiveness of this language is corrolary to the crisis of religious institutions churches This double crisis demonstrates result that is contrary to the Austin types of analysis which search within the language itself in order to explain its illocutioriairy force This double crisis shows in fact that the symbolic effectiveness of discourse is based upon the effectiveness of the institution by which the discourse was inspired gua ranteed and authorized through the delegation of its authority to the speaker

Ulysses among the philologists A truly critical philology should take into consideration the conditions in which different texts are realized and also the history of their interpretations. During the nineteenth century classical philology became science while at the same time it disassociated given texts from accepted theory when ever convenient This divorce in many ways accounts for the infirmity of classical philology Further more this divorce can largely be explained by the ambiguous posture of classical philology torn between its pretention of being historical science and its educational use by the very authors who founded it. Beginning in the middle of the nineteenth century the "analysis" of Homeric poetry produced tremendous quantity of works and hypotheses not necessarily based on the verbal material from which they were inspired. Planctes is an example of this process Critical works done in french universities are compared with german works in order to reveal the almost unsurmountable difficulties of adaptation necessary in different tradition and educational system The weight of past developments is great in deed as is shown by the example of "Oral Poetry" which replaced systematic analysis as theory of literary production and adapted itself to this function.

General grammar and generative grammar. Can one consider as Chomsky suggests that the general grammar of Port-Royal is fore-runner of ge nerative grammar? To resolve this problem one must compare work with the texts that it pro pounds to explain. In consequence one can see that Chomsky based this work only on those chosen exam ples for which the two grammars give the same results. Taking into consideration all the chapters of the works of Port-Royal in question, one is led to believe that they obey other principles than those of generative grammar since they do not originated in formal analysis. There may therefore exist Cartesian linguistics but it can not be considered an ancestor of Chomsky's work.

The celebration of works of art. This article consists of study of particular example of art literature : the catalogue of the exposition "Les Cubistes" which took pla.ce in 1973 in Paris and Bordeaux .This study attempts to show how, in a given geographical, political and historical situation, the catalogue of an exposition constitutes means of inculcating and rendering legitimate a certain conception or defined image of a "work of art". In this intent, the catalogue is all the more effective since it does not appear to be means to this end. The conveyed image or conception serves actual political intentions while, at the same time, it disguises and conceals them. The catalogue is also oriented to the advantage of the real and symbolic interests of a dominating group of agents composed of divers administrators of artistic institution (museums, galaries, private collections, art critics and historians). all represent one variant of sacerdotal propheti- cism This propheticism is actually stategy of symbolic domination that philosophy previously dominating discipline has produced in order to maintain its domination by treating scholastic rea ding of sacred texts as contribution to science

A few critical remarks concerning "A few critical remarks about 'Reading capital' ". By the mere fact that some of Mark's analysises which were written ad hominem may seem directed against certain present commentators of Mark's work, one can conclude that certain rethorical devices, stylistic effects or modes of reasoning deserve a socio-logical analysis able to describe these transhistorical invariants by relating them to identical or similar social conditions of production. The apodeictic rethoric, using allusion and anathema, the double game of the consecrated consecrator, and so many others devices typical of scholiast discourse, all represent one variant of sacerdotal propheticism. This propheticism is actually a strategy of symbolic domination, that philosophy (previously a dominating discipline) has produced in order to maintain its domination by treating scholastic reading of sacred texts as contribution to science.

Power and impotence - intellectual project and sexuality in the diary of Amiel A great variety of experience tends to support the contention that there exists socially constituted homology founded upon the opposition of dominator and dominated between social structures and mental structures. This opposition reflects, on the one hand, the biologically and socially defined division between the sexes, and, on the other hand, the division of the dominating class into an industrial fraction (dominators) and an intellectual fraction (dominated). This hypothesis helps explain the system of oppositions and homologies which a child generally assimilates unless he belongs to a fraction only endowed with cultural capital. On one side of this system of oppositions, we find the paternal values, the sexual values of virility and the socially do minant values of the middle class as seen by Weber or Sombart. On the other side we find the maternal values, the feminine values and the intellectual values. In these terms, intellectual identification can, under certain circumstances, tend to weaken paternal values and to reinforce the identification with the mother and the acceptance of the values (i.e feminine values). In the same manner, an over-identification with the mother can result in the reinforcement of intellectual identification. The clinical study of the case of Amiel permits us to test these hypotheses and to analyse the dialectic relation between biological determinants and social determinants This study also allows us to identify syndrome which is at the same time social psychological and somatic. This syndrome although present in the case of Amiel in paradigmatical form is perhaps inextricably tied to the social po sition of the intellectual.

The political ontology of Martin Heidegger. Philosophical discourse, like any other form of expression, is the product of trans. The language of Heidegger is an accomplished product of euphemistic expression which allows the appearance of political phantasms and compulsions within the limits of the philosophical definition of the expressable. This can be accomplished, for instance, by inserting such taboo words as "Fürsorge" into network of relationships in such a way that they become irrecognizable. By imposing a certain reverence, philosophical discourse practices form of symbolic violence. This reverence imposed by philosophical discourse is correlary to its acknowledgement as a product of philosophical endeavour. The resultant symbolic violence supposes the existence of the institutionalized circle of col lective misunderstanding. More precisely this circle is the set of social mechanisms which insures the regeneration of the corps of philosophy professors and of their ethico-political dispositions. Having once established the philosophical alchemy, one can define the expressive intent of work by comparing it with the less euphemistical discourses of the "revolutionary conservatives" (Jünger, Niekisch, Müller van den Bruck, etc.). In the same way, one can determine the laws of transformation to which the philosophical field of time (and, in particular, the confrontation with the neo-Kantians of Marburg) subjects this particular expressive intent. The works of Heidegger thus appear to be the product of a meeting between a position tobe taken within the field of philosophy and a system of ethico-political dispositions associated with particular social trajectory. Thusly, one can reconstitute the social development of the political ontology of Martin Heidegger, a political mood transformed by philosophical alchemy into ontology.

Heidegger and Heraclitus. The analysis of translations and interpretations of Heraclitus shows that the syntactical relations have been untied and that the vocabulary has been atomized in order to relate them to a presupposed semantic reality. Thus Heidegger remains dependant upon tradition that he pretends to deny. Howewer, this tradition is the only one that can allow him the necessary elements of an abusive assimilation of Heraclitus logos with the Being perceived by the living.

Division of labour by sex and division of the task of dominating. A contribution to the social history of the dominating class of Brazil, this work presents a set of hypotheses which have progressively immerged from comparative study of bibliographies and memoirs. A writer's access to literary production during the Velha Republic (1889-1939) appears as a byproduct of a reconversion strategy imposed by the decline of capital initially possessed by a family. The success of this strategy depends largely upon the different capacities of capital utilization which remain available, in particular the capital constituted by social relations and honorability. The reconversion to the career of writer is most oftenly accomplished by means of process of a "social feminization". This process can be provoked by the decline of the family or by the physical impossibility of assuming masculin roles. These reconversion strategies were successful because they coincided with the development of intellectual bureaucracies and, in particular, the modern press.

Authorized language - the social conditionsof effective ritual discours. This article considers the protests addressed by congregation to its priest after he spoke out about the new liturgy for high communion. In this way, one can analyse the conditions of effective ritual discourse or of that particular form of discourse, the liturgy. The crisis of religious language (liturgy) and of the symbolic effectiveness of this language is a corrolary to the crisis of religious institutions (churches). This double crisis demonstrates a result that is contrary to the Austin types of analysis which search within the language itself in order to explain its "illocutionairy force". This double crisis shows in fact that the symbolic effectiveness of discourse is based upon the effectiveness of the institution by which the discourse was inspired, guaranteed and authorized through the delegation of its authority to the speaker.