{"id":15596,"date":"2022-05-17T17:46:15","date_gmt":"2022-05-17T15:46:15","guid":{"rendered":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/?p=15596"},"modified":"2022-06-16T14:34:32","modified_gmt":"2022-06-16T12:34:32","slug":"professeur-invite-international-de-lilpem-portrait-croise-de-todd-meyers-et-celine-lefeve","status":"publish","type":"post","link":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/professeur-invite-international-de-lilpem-portrait-croise-de-todd-meyers-et-celine-lefeve\/","title":{"rendered":"Professeur invit\u00e9 international de l’ILPEM : portrait crois\u00e9 de Todd Meyers et C\u00e9line Lef\u00e8ve"},"content":{"rendered":"

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Dans le cadre de ses actions structurantes, l\u2019Institut\u00a0La Personne en m\u00e9decine<\/em> a invit\u00e9 en mai et juin 2022 l\u2019anthropologue de la maladie Todd Meyers. L\u2019occasion d\u2019un entretien crois\u00e9 avec C\u00e9line Lef\u00e8ve, co-directrice d\u2019ILPEM et philosophe.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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\u00a0<\/h4>\n

Portraits de C\u00e9line Lef\u00e8ve et Todd Meyers<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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Todd Meyers est invit\u00e9 par l\u2019Institut La Personne en m\u00e9decine dont il est vice-pr\u00e9sident du Conseil scientifique. Il intervient dans le colloque organis\u00e9 par l\u2019ILPEM le 23 mai \u00a0\u00ab\u00a0L\u2019invisible, le n\u00e9glig\u00e9, le cach\u00e9 des pratiques et lieux de soin pendant, apr\u00e8s et hors contexte pand\u00e9mique \u00bb<\/a> et dans le colloque organis\u00e9 par le laboratoire SPHERE et le projet ANR Epiphinoire le 3 juin\u00a0\u00a0\u00ab\u00a0Allures,\u00a0dis-continuit\u00e9s,\u00a0scansions. Formes de vie en situation de maladie chronique\/handicap\u00a0\u00bb. Ses recherches les plus r\u00e9centes portent sur la vie avec la maladie chronique et sur la sant\u00e9 et le soin des adolescents, particuli\u00e8rement dans le domaine de la sant\u00e9 mentale dans le contexte de l\u2019apr\u00e8s pand\u00e9mie.<\/p>\n

Todd Meyers a r\u00e9pondu en anglais, sa langue maternelle. Nous avons laiss\u00e9 la version originale pour les anglophones car la tonalit\u00e9 est toujours un peu perdue dans la traduction. La version fran\u00e7aise est disponible \u00e0 la fin de l\u2019article.\u00a0<\/em><\/p>\n

A quelle occasion vous \u00eates-vous rencontr\u00e9s\u00a0? Autour de quelles th\u00e9matiques se sont nou\u00e9s\u00a0vos \u00e9changes scientifiques\u00a0?\u00a0<\/strong><\/p>\n

C\u00e9line Lef\u00e8ve (CL):\u00a0Nous nous sommes rencontr\u00e9s au milieu des ann\u00e9es 2000. Nous travaillions tous deux sur l\u2019\u0153uvre de Georges Canguilhem. Todd Meyers \u00e9ditait la traduction de\u00a0La Connaissance de la vie<\/em>\u00a0parue en 2008 chez Fordham University Press. Todd trouvait dans la philosophie vitaliste de\u00a0Canguilhem, dans son concept de normativit\u00e9 et son attention au milieu des outils th\u00e9oriques qui faisaient \u00e9cho \u00e0 ses recherches ethnographiques en anthropologie, particuli\u00e8rement sur la chronicit\u00e9 et sur les addictions m\u00e9dicamenteuses. De mon c\u00f4t\u00e9, les travaux en sciences sociales, d\u2019Erving Goffman, d\u2019Anselm Strauss, d\u2019Arthur Kleinman, et, plus pr\u00e8s de nous, de Madeleine Akrich, Isabelle Baszanger, Vololona Rabeharisoa, Sylvie Fainzang, Janine Barbot, Emmanuelle Fillion et bien s\u00fbr Annemarie Mol, nourrissaient mes r\u00e9flexions et mes enseignements sur la difficult\u00e9 de la m\u00e9decine \u00e0 comprendre et prendre en compte l\u2019exp\u00e9rience des personnes malades chroniques. Dans l\u2019anthropologie, j\u2019ai trouv\u00e9 \u00e0 la fois la chair et la description des rapports sociaux qui permettent d\u2019interroger les relations et les pratiques de soin \u2013 ce qui n\u2019int\u00e9resse pas vraiment la philosophie analytique de la m\u00e9decine. Mais nos\u00a0\u00e9changes et notre amiti\u00e9 se sont aussi nou\u00e9s autour du cin\u00e9ma et des ressources qu\u2019il offre \u00e0 la formation m\u00e9dicale. Todd enseignait l\u2019anthropologie de\u00a0la m\u00e9decine \u00e0 l\u2019aide du cin\u00e9ma \u00e0 l\u2019Universit\u00e9 Johns Hopkins. Nos conversations autour de\u00a0Barberousse<\/em>\u00a0et de\u00a0Vivre<\/em>\u00a0de Kurosawa, ou de\u00a0Safe<\/em>\u00a0de Todd Haynes m\u2019ont aid\u00e9e \u00e0 concevoir mes enseignements de philosophie appuy\u00e9s sur le cin\u00e9ma \u00e0 l\u2019UFR de m\u00e9decine, puis le cin\u00e9-club mensuel \u00ab\u00a0Barberousse. M\u00e9decine et soin au cin\u00e9ma\u00a0\u00bb qui r\u00e9unit, depuis 2017, chercheurs, cin\u00e9astes et grand public au cin\u00e9ma Nouvel Od\u00e9on.\u00a0<\/p>\n

Todd Meyers (TM): I remember the first time C\u00e9line and I had a chance to really sit down and talk. It was after I gave a paper entitled \u201cThe Clinic Dreams the Social\u201d at the Sorbonne Universit\u00e9 Campus Pierre et Marie Curie when it was being remodeled, or asbestos was being removed, or something. \u00a0My talk was held in a small portable classroom with no ventilation.\u00a0 It was very intimate sweating and asphyxiating together.\u00a0 Afterwards, C\u00e9line and I found a caf\u00e9 on Rue Monge and immediately launched into a conversation about cinema and teaching – I think I was particularly obsessed with Kurosawa\u2019s\u00a0Ikiru<\/em>.\u00a0 We also talked about ethnography.\u00a0 At the time I was editing a translation of Fran\u00e7ois Delaporte\u2019s\u00a0Anatomie des passions<\/em>\u00a0as well as the Canguilhem translation.\u00a0 Knowing what I know now, it does not seem strange, but at the time I was surprised by C\u00e9line\u2019s enthusiasm for how I was using ideas from Canguilhem\u2019s philosophy \u2013 and the thoughts of his interlocutors, Kurt Goldstein in particular \u2013 which had found their way into my ethnographic work.\u00a0 Before C\u00e9line, the reception had been uneven, especially among ardent epistemologists, and custodians of Canguilhem\u2019s legacy were having none of it.\u00a0 But I felt there was no distance between his thinking and what I witnessed in clinics and homes.\u00a0 I mean, Goldstein was drawing directly from his clinical observations and the worlds of patients, and so was Canguilhem in a more synthetic way.\u00a0 So I was overjoyed that C\u00e9line, a serious philosopher, was receptive to what I was doing.\u00a0 It was a huge relief.\u00a0 Of course as C\u00e9line mentioned, we also talked about film as a resource.\u00a0 It has been wonderful to see the way her thinking with cinema has evolved over the years, which has enfolded not only the films as objects for thinking but also the filmmakers themselves, in conversation.\u00a0 I feel my thinking has evolved, too, and I\u2019m always grateful for C\u00e9line\u2019s patience with these movements.\u00a0<\/p>\n

Quelles diff\u00e9rences d\u2019approche avez-vous pu identifier dans les humanit\u00e9s m\u00e9dicales entre votre environnement et la communaut\u00e9 scientifique fran\u00e7aise\u00a0?<\/strong><\/p>\n

TM: For me, it has been exciting to see how the category of \u201cmedical humanities\u201d is being reimagined in North America.\u00a0 Suddenly historians, anthropologists, scholars in comparative literature and film studies recognized that the medical humanities were not restricted to retired doctors writing on dementia in King Lear or Thomas Eakin\u2019s paintings !\u00a0 It has also been a chance to rethink the role of the humanities and social sciences as a central component to medical education.\u00a0Of course North America and other parts of the Anglophone world are different. But what impresses me most about the French context is that it is similarly interdisciplinary, experimental, and empirically oriented, but that much of the basis for thinking still emerges from philosophy, from Merleau-Ponty, Cassirer, Canguilhem, and an entire tradition of antihumanism which invites reflection on the fullness of life but also its lack of guarantee, which is an important way to think about something like care or loss or healing.\u00a0 To paraphrase Max Porter\u2019s beautiful book,\u00a0Grief is the Thing with Feathers<\/em>, there\u2019s a necessary resistance to human experience reduced to a sentiment on a refrigerator magnet.<\/p>\n

CL: Penser la m\u00e9decine, le soin et la sant\u00e9 requiert l\u2019interdisciplinarit\u00e9. Canguilhem et Foucault, ainsi que les historiens et philosophes de la m\u00e9decine contemporains, se sont \u00e9videmment nourris des sciences sociales. Plus r\u00e9cemment, les \u00e9thiques du\u00a0care<\/em>\u00a0articulent philosophie politique et morale, sciences sociales et d\u00e9sormais humanit\u00e9s environnementales. Mais la collaboration avec Todd m\u2019a permis de me plonger dans la longue des humanit\u00e9s m\u00e9dicales anglo-saxonnes et de saisir la libert\u00e9 et la puissance de transformation qu\u2019elles rec\u00e8lent pour la formation m\u00e9dicale.\u00a0<\/p>\n

Quels sont les enjeux concernant la recherche en humanit\u00e9s m\u00e9dicales que vous avez partag\u00e9s et qui vous semble aujourd\u2019hui prioritaire\u00a0?<\/strong><\/p>\n

CL : Nous partageons l\u2019objectif \u00e0 la fois scientifique, \u00e9thique et politique de rendre compte de l\u2019inscription de la maladie, en particulier chronique, dans la vie (nous reprenons \u00e0 notre compte la formule de Canguilhem selon laquelle \u00ab\u00a0il est normal de tomber malade du moment que l\u2019on est vivant\u00a0\u00bb). Les travaux de Todd et ceux de l\u2019Institut La Personne en m\u00e9decine ont en commun de chercher \u00e0 d\u00e9crire l\u2019inventivit\u00e9 des malades chroniques. Ainsi l\u2019ouvrage de Todd,\u00a0Chronique de la maladie chronique<\/em>, que j\u2019ai traduit et qui est paru en 2017 dans la collection \u00ab\u00a0Questions de soin\u00a0\u00bb aux Presses Universitaires de France,\u00a0a\u00a0contribu\u00e9\u00a0au programme de la philosophie du soin qui s\u2019est d\u00e9ploy\u00e9e en France \u00e0 partir des ann\u00e9es 2010 et\u00a0qui\u00a0s\u2019ancre dans la description la plus fine possible des\u00a0pratiques, des situations et des contextes de vie\u00a0des personnes.<\/p>\n

TM: I sense we share a concern for individuals, for the person for whom the category of experience is lived with and through illness.\u00a0 In part, these are old but important questions about illness experience.\u00a0 For me, it is crucial to think about these questions inside and outside medical environments, or rather, always between them.\u00a0 I also think, for the anthropologist and the philosopher, C\u00e9line and I share a concern with representation, or maybe a better word is \u201cpicture\u201d \u2013 how the person who is ill or injured is pictured, the atmospheres that surround and hold that person, and especially a concern for the things that would otherwise erase or cloud that picture.\u00a0This is why cinema is so important to our mutual thinking, not just as a narrative form, but something so much more that\u00a0approaches the milieu of illness.\u00a0<\/p>\n

Comment la collaboration avec l\u2019ILPEM a enrichi votre recherche\u00a0?<\/strong><\/p>\n

TM: I feel fortunate to have the kinds of sustained conversations C\u00e9line and l\u2019ILPEM facilitates.\u00a0 I no longer take these things for granted.\u00a0The past two years of the pandemic have made me appreciate the power of contact and collaboration more than ever.\u00a0\u00a0<\/p>\n

Biographies
<\/strong><\/h3>\n

Todd Meyers est anthropologue de la m\u00e9decine. Ses recherches portent sur les maladies chroniques et les traumatismes \u00e0 travers des portraits ethnographiques d\u2019individus. Sa bibliographie inclut\u00a0Chroniques de la maladie chronique<\/em>\u00a0(Presses Universitaires de France, 2017) et\u00a0La clinique et ailleurs : anthropologie et th\u00e9rapeutique de l\u2019addiction<\/em>\u00a0(Vrin, 2016). Son ouvrage le plus r\u00e9cent,\u00a0All That Was Not Her<\/em>, a \u00e9t\u00e9 publi\u00e9 cette ann\u00e9e par Duke University Press. Il occupe la chaire Marjorie Bronfman des \u00e9tudes sociales en m\u00e9decine de l\u2019universit\u00e9 McGill \u00e0 Montr\u00e9al (Canada).<\/p>\n

C\u00e9line Lef\u00e8ve,\u00a0co-directrice de l’ILPEM, est ma\u00eetresse de conf\u00e9rences en philosophie et chercheuse \u00e0 l\u2019UMR 7219 SPHERE. Ses recherches portent sur la philosophie de Georges Canguilhem, l’\u00e9thique du soin et le\u00a0d\u00e9veloppement des\u00a0humanit\u00e9s, en particulier du cin\u00e9ma, dans les \u00e9tudes m\u00e9dicales. Elle est co-responsable du projet \u00ab\u00a0Re-orienting Medical Humanities\u00a0\u00bb avec Patrick ffrench (Center for the Humanities and Health, Kings College).<\/p>\n

Elle a notamment co-dirig\u00e9\u00a0Soigner et tenir face \u00e0 la pand\u00e9mie<\/em> (PUF, 2022) ;\u00a0Les Humanit\u00e9s m\u00e9dicales. L’engagement des sciences humaines et sociales en m\u00e9decine\u00a0<\/em>(Doin, 2020) ;\u00a0Le Soin. Approches contemporaines\u00a0<\/em>(PUF, 2016)\u00a0;\u00a0La m\u00e9decine du tri. Histoire, \u00e9thique, anthropologie<\/em>\u00a0(PUF, 2014).\u00a0Elle co-dirige\u00a0la collection \u00ab\u00a0La Personne en m\u00e9decine\u00a0\u00bb chez l’\u00e9diteur m\u00e9dical Doin John Libbey Eurotext et est membre du comit\u00e9 \u00e9ditorial de la collection \u00ab\u00a0Questions de soin\u00a0\u00bb aux Presses Universitaires de France.\u00a0Elle co-anime depuis 2017 le cin\u00e9-club mensuel \u00ab\u00a0Barberousse. M\u00e9decine et soin au cin\u00e9ma\u00a0\u00bb.<\/p>\n

Version francaise<\/h3>\n

A quelle occasion vous \u00eates-vous rencontr\u00e9s\u00a0? Autour de quelles th\u00e9matiques se sont nou\u00e9s\u00a0vos \u00e9changes scientifiques\u00a0?\u00a0<\/strong><\/p>\n

Todd Meyers TM)\u00a0: Je me souviens de la premi\u00e8re fois que C\u00e9line et moi avons eu l\u2019occasion de nous asseoir et de parler. C\u2019\u00e9tait apr\u00e8s que j\u2019ai donn\u00e9 une communication intitul\u00e9e \u00ab\u00a0La clinique r\u00eave le social\u00a0\u00bb au Campus Pierre et Marie Curie, quand il \u00e9tait en r\u00e9novation, ou en d\u00e9samiantage, ou quelque chose comme \u00e7a. Ma conf\u00e9rence a eu lieu dans une petite salle de classe en pr\u00e9fabriqu\u00e9 sans ventilation. C\u2019\u00e9tait tr\u00e8s intime de transpirer et de s\u2019asphyxier ensemble. Par la suite, C\u00e9line et moi avons trouv\u00e9 un caf\u00e9 rue Monge et nous nous sommes imm\u00e9diatement lanc\u00e9s dans une conversation sur le cin\u00e9ma et l\u2019enseignement \u2013 je pense que j\u2019\u00e9tais particuli\u00e8rement obs\u00e9d\u00e9 par\u00a0Ikiru<\/em>\u00a0de Kurosawa. Nous avons aussi parl\u00e9 d\u2019ethnographie. J\u2019\u00e9ditais alors une traduction de\u00a0l\u2019Anatomie des passions<\/em>\u00a0de Fran\u00e7ois Delaporte ainsi qu\u2019une traduction de Canguilhem. Avec ce que je sais maintenant, cela me para\u00eet moins \u00e9trange, mais \u00e0 l\u2019\u00e9poque j\u2019ai \u00e9t\u00e9 surpris par l\u2019enthousiasme de C\u00e9line pour la fa\u00e7on dont j\u2019utilisais la philosophie de Canguilhem \u2013 et les pens\u00e9es de ses interlocuteurs, Kurt Goldstein en particulier \u2013 qui avaient trouv\u00e9 leur place dans mon travail ethnographique. Avant C\u00e9line, l\u2019accueil avait \u00e9t\u00e9 in\u00e9gal, notamment chez les \u00e9pist\u00e9mologues ardents, et les d\u00e9positaires de l\u2019h\u00e9ritage de Canguilhem n\u2019\u00e9taient pas du tout r\u00e9ceptifs. Mais je sentais qu\u2019il y avait une proximit\u00e9 entre sa pens\u00e9e et ce dont j\u2019\u00e9tais t\u00e9moin dans les cliniques et les maisons. Je veux dire, Goldstein s\u2019inspirait directement de ses observations cliniques et de l\u2019univers des patients, tout comme Canguilhem d\u2019une mani\u00e8re plus synth\u00e9tique. J\u2019\u00e9tais donc ravi que C\u00e9line, une philosophe s\u00e9rieuse, soit r\u00e9ceptive \u00e0 ce que je faisais. C\u2019\u00e9tait un immense soulagement. Bien s\u00fbr, comme C\u00e9line l\u2019a mentionn\u00e9, nous avons aussi parl\u00e9 du cin\u00e9ma comme ressource. C\u2019est merveilleux de voir la fa\u00e7on dont sa pens\u00e9e avec le cin\u00e9ma a \u00e9volu\u00e9 au fil des ans, qui a englob\u00e9 non seulement les films en tant qu\u2019objets de r\u00e9flexion, mais aussi la conversation avec les cin\u00e9astes eux-m\u00eames. Je sens que ma pens\u00e9e a \u00e9volu\u00e9 aussi et je suis toujours reconnaissant de la patience de C\u00e9line \u00e0 l\u2019\u00e9gard de ses mouvements.<\/p>\n

Quelles diff\u00e9rences d\u2019approche avez-vous pu identifier dans les humanit\u00e9s m\u00e9dicales entre votre environnement et la communaut\u00e9 scientifique fran\u00e7aise\u00a0?<\/strong><\/p>\n

Pour moi, cela a \u00e9t\u00e9 passionnant de voir comment la cat\u00e9gorie des \u00ab humanit\u00e9s m\u00e9dicales \u00bb a \u00e9t\u00e9 r\u00e9invent\u00e9e en Am\u00e9rique du Nord. Soudain, des historiens, des anthropologues, des chercheurs en litt\u00e9rature compar\u00e9e et en \u00e9tudes cin\u00e9matographiques ont reconnu que les humanit\u00e9s m\u00e9dicales ne se limitaient pas aux m\u00e9decins \u00e0 la retraite \u00e9crivant sur la d\u00e9mence dans les peintures de King Lear ou de Thomas Eakin. Cela a aussi \u00e9t\u00e9 l\u2019occasion de repenser le r\u00f4le des sciences humaines et sociales en tant que composantes centrales de la formation m\u00e9dicale. Bien s\u00fbr, l\u2019Am\u00e9rique du Nord et d\u2019autres parties du monde anglophone sont diff\u00e9rentes. Mais ce qui m\u2019impressionne le plus dans le contexte fran\u00e7ais, c\u2019est qu\u2019il est \u00e9galement interdisciplinaire, exp\u00e9rimental et tourn\u00e9 vers des approches empiriques, mais qu\u2019une grande partie de la pens\u00e9e \u00e9merge encore de la philosophie, de Merleau-Ponty, Cassirer, Canguilhem, et de toute une tradition d\u2019antihumanisme qui invite \u00e0 la r\u00e9flexion sur la pl\u00e9nitude de la vie mais aussi sur son incertitude, qui est une mani\u00e8re importante de penser \u00e0 des choses comme le soin, le deuil ou la gu\u00e9rison. Pour paraphraser le beau livre de Max Porter,\u00a0Grief is the Thing with Feathers<\/em>, il y a quelque chose de n\u00e9cessaire dans le fait de r\u00e9sister \u00e0 r\u00e9duire l\u2019exp\u00e9rience humaine \u00e0 un sentiment sur un aimant de r\u00e9frig\u00e9rateur.<\/p>\n

Quels sont les enjeux concernant la recherche en humanit\u00e9s m\u00e9dicales que vous avez partag\u00e9s et qui vous semble aujourd\u2019hui prioritaire\u00a0?<\/strong><\/p>\n

Je sens que nous partageons une pr\u00e9occupation pour les individus, pour la personne pour qui la cat\u00e9gorie d\u2019exp\u00e9rience est v\u00e9cue avec et \u00e0 travers la maladie. Ce sont en partie des questions anciennes mais importantes sur l\u2019exp\u00e9rience de la maladie. Pour moi, il est crucial de penser ces questions \u00e0 la fois \u00e0 l\u2019int\u00e9rieur et \u00e0 l\u2019ext\u00e9rieur des milieux m\u00e9dicaux – ou plut\u00f4t, toujours entre eux. Je pense aussi, pour l\u2019anthropologue et le philosophe, C\u00e9line et moi partageons une pr\u00e9occupation pour la repr\u00e9sentation, ou un meilleur terme serait \u00ab\u00a0l\u2019image\u00a0\u00bb. Pour la fa\u00e7on dont la personne qui est malade ou bless\u00e9e est repr\u00e9sent\u00e9e, les atmosph\u00e8res qui l\u2019entourent et la soutiennent , et surtout une pr\u00e9occupation pour tout ce qui risque d\u2019effacer ou d\u2019ab\u00eemer cette image. C\u2019est pourquoi le cin\u00e9ma est si important dans notre r\u00e9flexion, non seulement comme forme narrative, mais aussi comme l\u2019\u00e9vocation de quelque chose de plus qui a trait au \u00ab\u00a0milieu\u00a0\u00bb de la maladie.<\/p>\n

Comment la collaboration avec l\u2019ILPEM a enrichi votre recherche\u00a0?<\/strong><\/p>\n

Je me sens chanceux d\u2019avoir le genre de conversations soutenues que C\u00e9line et l\u2019ILPEM facilitent. Je ne prends plus ces choses pour acquises. Les deux derni\u00e8res ann\u00e9es de pand\u00e9mie m\u2019ont plus que jamais fait appr\u00e9cier la f\u00e9condit\u00e9 du contact et de la collaboration entre chercheurs.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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\u00c0<\/span> lire aussi<\/h2>\n

[\/et_pb_text][et_pb_blog _builder_version=\u00a0\u00bb3.21″ posts_number=\u00a0\u00bb4″ include_categories=\u00a0\u00bb13″ show_author=\u00a0\u00bboff\u00a0\u00bb show_date=\u00a0\u00bboff\u00a0\u00bb show_pagination=\u00a0\u00bboff\u00a0\u00bb border_width_bottom_fullwidth=\u00a0\u00bb1px\u00a0\u00bb border_color_bottom_fullwidth=\u00a0\u00bbrgba(51,51,51,0.18)\u00a0\u00bb custom_padding=\u00a0\u00bb||50px|\u00a0\u00bb module_id=\u00a0\u00bbpage_type_blog\u00a0\u00bb header_level=\u00a0\u00bbh4″ \/][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":"

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Dans le cadre de ses actions structurantes, l\u2019Institut\u00a0La Personne en m\u00e9decine a invit\u00e9 en mai et juin 2022 l\u2019anthropologue de la maladie Todd Meyers. L\u2019occasion d\u2019un entretien crois\u00e9 avec C\u00e9line Lef\u00e8ve, co-directrice d\u2019ILPEM et philosophe. \u00a0 Portraits de C\u00e9line Lef\u00e8ve et Todd Meyers <\/p>\n

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Todd Meyers est invit\u00e9 par l\u2019Institut La Personne en m\u00e9decine… Lire la suite Professeur invit\u00e9 international de l’ILPEM : portrait crois\u00e9 de Todd Meyers et C\u00e9line Lef\u00e8ve<\/span><\/a><\/p>\n","protected":false},"author":395,"featured_media":15605,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[1],"tags":[],"class_list":["post-15596","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-la-personne-en-medecine"],"_links":{"self":[{"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/posts\/15596","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/users\/395"}],"replies":[{"embeddable":true,"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/comments?post=15596"}],"version-history":[{"count":5,"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/posts\/15596\/revisions"}],"predecessor-version":[{"id":15613,"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/posts\/15596\/revisions\/15613"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/media\/15605"}],"wp:attachment":[{"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/media?parent=15596"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/categories?post=15596"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/wordpress-test.app.u-pariscite.fr\/la-personne-en-medecine\/wp-json\/wp\/v2\/tags?post=15596"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}