Books by Daniel Cérézuelle
The first translation into English of a work by Bernard Charbonneau (1910-1996), whom my research... more The first translation into English of a work by Bernard Charbonneau (1910-1996), whom my research has identified as the inventor of political ecology and the critique of Technique in 1930s Southwestern France along with his friend Jacques Ellul - the tandem of thinkers at the core of the Bordeaux School, as I have also called their regional brand of 'Gascon' Personalism. Though Charbonneau has the potential to reach a much wider, more varied public, Ellul's many followers around the world will now for the first time be able to acquaint themselves with their master's own mentor, to whom he repeatedly drew their attention as the original source of key insights he is known for, e.g.: “(Bernard Charbonneau) was one of the rare geniuses of our times….He taught me how to see the reality of society, instead of looking only into my books.” -Jacques Ellul (author of Théologie et Technique, a posthumous weaving together of the two distinct strands of his thought whose translation I have also just handed in for publication at Wipf & Stock). Charbonneau's thought in a nutshell: the needful alliance of nature and freedom against a totalitarian second nature —industrial society and its "progress"— that threatens both.
Papers by Daniel Cérézuelle
Sociologie Economique, Apr 1, 2010
Sociologie Economique, Apr 1, 2010
Hermès, 2003
Programme autoproduction et développement social (Pades) AUTOPRODUCTION ET DÉVELOPPEMENT SOCIAL L... more Programme autoproduction et développement social (Pades) AUTOPRODUCTION ET DÉVELOPPEMENT SOCIAL Les politiques contemporaines de lutte contre l'exclusion sont marquées par une conception économiciste du lien social ainsi que par une vision réductrice du rapport entre sphère publique et sphère privée. Par exemple au cours des trente dernières années les dispositifs d'insertion se sont donné comme priorité de favoriser la participation des publics défavorisés aux échanges monétaires, si possible ceux auxquels on accède par le salariat. Par contre on observe que très peu de moyens ont été mobilisés pour développer chez les publics « démunis » la capacité à satisfaire soimême une partie de ses besoins et à diversifier ainsi ses ressources non monétaires. Produire des légumes dans son potager, fabriquer des vêtements, améliorer son logement, bricoler, sont autant de pratiques courantes d'autoproduction ; l'autoproduction désigne toutes les activités destinées à produire des biens et des services pour sa propre consommation et celle de son entourage ; comme le don et certaines formes d'échange elle ne donne pas lieu à transaction et relève donc de l'économie non monétaire ; elle se déploie surtout selon une logique domestique ou communautaire et contribue à une consolidation de la sphère privée. Contrairement à un stéréotype répandu, l'autoproduction n'est pas le stigmate de la pauvreté ; alors qu'elle joue un rôle important dans le mode de vie de la plupart des ménages, ce sont précisément les ménages qui sont le plus en difficulté sociale qui ont le plus de difficultés pour accéder aux ressources de l'économie non monétaire.
Philosophy of Engineering and Technology
In the twentieth century, a number of French Christian philosophers have described technology as ... more In the twentieth century, a number of French Christian philosophers have described technology as a civilization process, each one in his own way. A short survey of Jacques Ellul’s, Dominique Chenu’s, Emmanuel Mounier’s and Jean Brun’s major works, shows that their diverging views were rooted in contrasting understandings of the Christian concept of incarnation. The dilemma spiritualization vs incarnation which underpinned their view of technology may still be relevant to understand the uncritical sanctification of technology in this century.
In this presentation I shall try to clarify the common existential and spiritual background of El... more In this presentation I shall try to clarify the common existential and spiritual background of Ellul’s and Charbonneau’s critique of technological society. They met very young, became friends in their twenties, and their intellectual companionship lasted throughout their life. Ellul, as most of you already know, kept saying that he had an important intellectual debt towards Charbonneau. Although he was not a Christian, I think it is useful to take into account Charbonneau’s thought, because it sheds some light on the orientations of Ellul’s thought. The agnostic Charbonneau and the Christian Ellul had in common a same understanding of human freedom as incarnation. Ellul wrote for example that already in the thirties they “insisted on the unity of the human being, on the incarnation, on one’s commitment according to a personal decision2”. Their common dissent with the evolution of modern society is rooted in this common spiritual experience. When they were young they had long discuss...
From the modern Western perspective, technical action promotes freedom because it allows for the ... more From the modern Western perspective, technical action promotes freedom because it allows for the satisfaction of human needs while favoring human initiative and guaranteeing human mastery. It thus also reinforces the moral status of human subjects. In fact, technology is usually conceived as instrumental and transitive action upon things. Through its functional, social, and existential neutrality, it opens the way for a human existence compatible with all the requirements of ethics — as Karl Marx presupposes when he predicts that once the industrial forces of production are provided with adequate relationships of production, “humanity will emerge from its pre-historical period.” In the age of industrial abundance, the domination of one person over another will have no more reason to continue.
Boston Studies in the Philosophy of Science, 1986
Revue européenne des sciences sociales, 2005
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Books by Daniel Cérézuelle
Papers by Daniel Cérézuelle