Abstract EN:

We live with evidences, and however there exists no theory (no satisfying theory) of evidence. Even those who, from Descartes to Husserl, have depended on it, have not completely clarified it. One can see there the constitution of "systems of sensible symbols", of which the accord with the reality produces the evidence properly so called. But thus so explained, it stays "dual", as it lays down the "I" at the same time that the reality this "I" apprehends. This "I" of the evidence is the one which lives in the consciousness, itself evident for us. In fact, this evidence of the consciousness can be precised by two other evidences: - that of the animal consciousness - that of the non-consciousness of machines if these evidences are admitted, then it is possible to distinguish two levels of consciousness, that it is proposed to call a and b, because they do not coincide with the traditional carving up (such as "spontaneous" and "reflected"). The consciousness a separates "me" and "the world" in a pure intentional action. The conscious- ness b is born in the consciousness a and lives with it from the moment from which this denies this separation. This negation is the invention of the transcendence or of the philosophical dualism, which characterizes the human being. One tries to verify it by showing how the "nature of man" (beauty, humor, the tool, etc. . . ) Can be created in each of us by this fundamental philosophical dualism, and how it tends to constitute a dualistic structure at the summit of which faith and wisdom oppose each other in an irreducible duality.