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"Nothing Fails Like Success"

The Marxism of Raymond Aron

Max Likin

One of the most influential thinkers in twentieth-century French intellectual debates, Raymond Aron (1905-1983) spent a lifetime studying Karl Marx. Aron's adaptable interpretations of the German thinker began on the eve of the Second World War, continued in his Sorbonne lectures, and ended in his celebrated Memoirs. Far from being a mere object of derision linked to totalitarian regimes, the "semi-god" provided Aron with an unrivaled stage to promote his own evolving views on an array of critical epistemological and political issues linked to heterogeneous values, historical determinism, class warfare, and the role of Communist parties. Aron cleverly segmented his views on Marx so as to address different audiences and seduce the largest possible number of young people on the side of liberal democracy.

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Iain Stewart

Taking as its starting point recent claims that Jean-Paul Sartre's Critique de la Raison Dialectique was written as an attempt to overcome the historical relativism of Raymond Aron's Introduction à la philosophie de l'histoire, the present article traces this covert dialogue back to a fundamental disagreement between the two men over the interpretation of Wilhelm Dilthey's anti-positivist theory of Verstehen or 'understanding'. In so doing it counters a longstanding tendency to emphasise the convergence of Aron and Sartre's philosophical interests prior to the break in their friendship occasioned by the onset of the Cold War, suggesting that the causes of their later, radical political divergence were pregnant within this earlier philosophical divergence.

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Une hypothèse sur l’arrivée de Durkheim à Bordeaux

les « requêtes durkheimiennes » d’Hamelin (mars–avril 1887)

Nicolas Sembel

Le propos de cette note de recherche est d’éclairer un peu plus l’origine de l’arrivée de Durkheim à Bordeaux lors de sa nomination sur un poste universitaire en 1887. Promulgué par arrêté le 20 juillet 1887, effectif lors de la rentrée suivante d’octobre, ce poste de philosophie est centré sur l’éducation (« science sociale et pédagogie ») et constitue un résumé à lui seul de la complexité administrative de l’enseignement supérieur (Gautherin 2002, Callède 2011). Il sera renouvelé annuellement sept fois, puis « sans limite » à partir de juillet 1894. Durkheim, parti en 1902 à Paris pour suppléer F. Buisson (devenu député) pendant 4 ans, jusqu’en 1906, sera remplacé par Gaston Richard également pendant 4 ans. Leur double titularisation aura lieu cette année-là. En 1930, à la retraite anticipée d’un an de Richard, il est destiné à Théodore Ruyssen, âgé de plus de 60 ans, qui ne l’occupe finalement pas, et est attribué, via le Doyen, par des disciples de Durkheim (Davy, Mauss...) et de Hamelin (Darbon, Daudin...) un peu démunis, à Max Bonnafous. Ce dernier se consacre assez vite à sa carrière politique (commencée dans le socialisme et terminée dans la Collaboration), prenant à nouveau de court les gate-keepers du poste. Passeront également par ce poste de Bordeaux Georges Gurvitch, lui aussi rapidement parti, ou Raymond Aron, encore plus rapidement, après six mois.

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Marine Dhermy-Mairal, Jean-François Bert, and Baudry Rocquin

sociologist and initially a collaborator of Durkheim. However, he broke away from Durkheim in 1907, although, as Raymond Aron suggested in 1938, it could have been from the start (see n. 16, p. 11). In any case, he went so far as to take on the editorship, in

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Camille Robcis and Benjamin Poole

law. In the section on liberalism, Chabal includes a captivating analysis of the works of Raymond Aron, François Furet, and Pierre Rosanvallon, which he interprets as “counter-narratives to neo-republicanism.” Ultimately, Chabal suggests that this

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Robert Leroux

-functionalism, but from Durkheim's Suicide , which demonstrated that by giving circumscribed objects, the sociologist could place himself in a quasi-experimental position and build theories with a high level of verification’ ( Boudon 1968: 216 ). Following Raymond

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John H. Gillespie, Marcos Norris, and Nik Farrell Fox

Simone de Beauvoir, Raymond Aron and Maurice Merleau-Ponty. Unlike Thomas Flynn’s philosophical biography of Sartre, Cox doesn’t dwell on Sartre’s philosophy or indeed address the posthumous reception of it vis-à-vis the philosophies of structuralism and

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‘This Is a Farce’

Sartrean Ethics in History, 1938–1948 – From Kantian Universalism to Derision

Juliette Simont

Translator : Ârash Aminian Tabrizi

translations are mine. I also modified the official translations when they did not correspond to the French, or when I thought they were flawed or inconsistent with mine. – Ârash Aminian Tabrizi 2 Raymond Aron, Mémoires : 50 ans de réflexion politique (Paris

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‘Rates of Exchange’ Rather than Intellectual Exchanges

An Unknown Correspondence between Marcel Mauss and Victor Branford (1923–24) about the Franco-British Relationship in Interwar Sociology

Baudry Rocquin

Documentation Sociale at École Normale Supérieure which was increasingly interested in British and American social surveys), as well as by the generation of ‘Young Turks’ of French sociology who followed Raymond Aron in the 1930s. But it is true that French

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Alfred Betschart

also clear that “Sartre fails the test for membership in the Marxist family”: Maurice Merleau-Ponty in Adventures of the Dialectic and Raymond Aron in Marxism and the Existentialists . 7 We should also bear in mind that the association of Sartre