Through a direct reference to Louis Marin’s theory of the visual representation, in the article some filmic and non-filmic images (Biblical episodes, paintings, tapestry, movies and digital images) are analysed as they all display the character of a screen. The convergence between visual representations and screens is then generalized in order to show that, at least during Western Modernity, image vision often functioned as an absorption into a screen space, where the spectator was not only able to reorganize (...) his optical experience, but was also empowered, through the relationship established with the figures in the representation, to act and display his/her agency, desires and claims. Considered as screens, images show thus the coincidence between an aesthetic and a political experience, where the spectator is not a passive consumer, but an actor on the stage. (shrink)

"Marin's admiration (in both seventeenth-century senses) for the word made flesh, and hence the word made power, is what makes this book both fascinating and disturbing." -- Times Literary Supplement A wicked queen orders the palace cook to kill her grandchildren and serve them up for dinner -- "in a sauce Robert." But as any good cook knows, this sauce is properly served with game, not domestic animals. Does the ogress transgress? Perhaps, but the cook breaks the rules as well. (...) Deceiving his mistress, he rescues the children and instead serves goat and lamb. In this provocative volume, Louis Marin treats a subject to which some of the most exciting literary criticism has been devoted: the body as represented in text and image. From fairy tales to biblical narrative, from the divine body in the eucharist to the body of Louis XIV as described in his physicians' journals, Marin focuses on the peculiar relationship between verbal and oral functions--speaking and eating, boasting and gluttony, lying and cannibalism. Drawing on the methodologies of semiology, philosophy of language, and literary and art criticism, Marin explores works by Rabelais, La Fontaine, Perrault, and the Logic of Port-Royal. Throughout, he is concerned with the conceptualization of desire and pleasure, justice and force, natural violence and political power -- and questions their ideological as well as their symbolic bases. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Adventures of Telemachus [1699] by François de Salignac de la Mothe-FénelonJean–Michel RacaultFrançois de Salignac de la Mothe-Fénelon. The Adventures of Telemachus [1699]. Translated with an introduction and notes by A. J. B. Cremer. London, Anastasis Books, 2022, 419 pp. Hardbound £24.50. Paperback £15. ISBN: 9781739798314.Fénelon’s 1699 novel The Adventures of Telemachus—or more precisely, the epic poem in prose—was one of the major bestsellers in many European countries (...) for nearly two centuries. The book inspired paintings, operas, fashions, and even wallpaper motifs. It gave birth to a literary subgenre, the “archeological novel,” such as Terrasson’s Sethos (1731) or Bernardin de Saint-Pierre’s L’Arcadie (1788), in which the action is located in an antique setting. Still part of French schools’ syllabi a century ago, this book mainly owes its survival today to highly specialized academic research, stimulated from time to time when an “Agrégation” program generates new publications, papers, and conferences, as happened in 2009–10. The situation is similar in English-speaking countries, if perhaps just a bit worse: new editions are scarce and generally based more or less on revised versions of eighteenth-century translations, such as those editions by John Hawkesworth’s (1768) or Tobias Smollett’s (1776).The publication by A. J. B. Cremer of an entirely new translation, featuring a close rendering of the French text into modern English and preserving the original’s formal dignity without resorting to a pastiche of the classical language, is therefore a landmark in the history of Fénelon’s reception, and in the valuation of Telemachus particularly. This edition, while intended for the general reader, includes most of what is expected of a scholarly edition. In a comparatively short introduction, the editor recalls the essential facts about the author’s background (as a descendent of high nobility) and about his ecclesiastic career, which was compromised by both his involvement in mystical spirituality (the quarrel over Quietism) and his critical attitude toward the absolutism of Louis XIV’s régime. [End Page 140]In fact, Fénelon’s appointment as Archbishop of Cambrai (1695) was a kind of exile. In 1689, however, he was appointed tutor to Louis XIV’s seven-year-old grandson, the young Duke of Burgundy, second in the line of succession to the throne after his father (though both died prematurely). Fénelon wrote for this boy The Adventures of Telemachus as an educative fiction in the tradition of the “mirrors of Princes.” Of course, such a book was not intended for publication, and when it appeared in 1699—strangely enough, in a fully legal manner and with a printing privilege—it was against Fénelon’s will and in a very faulty form, which was corrected in later editions. An editor today therefore faces solving some highly complex textual problems, and choosing between the manuscript traditions. Cremer’s translation is based upon Jacques Le Brun’s authoritative text, published in Fénelon’s Œuvres, tome II (Paris: Gallimard, “Pléiade,” 1997).1After surveying the critical reception of Telemachus, particularly in England, starting at the text’s first publication and reaching the present time, the introduction discreetly hints at an apparent trend, among some interpretations, toward Christian allegory. If the figure of Mentor obviously “represents Fénelon” in his tutorial role, Cremer notes, this character, also an incarnation of Minerva, embodies humanity and divinity simultaneously, and thus may be seen as a “Christ-figure,” with Telemachus as his disciple and Ulysses, with his pursuit of a never-ending quest, as the symbolic form of the Divine. These observations are not entirely new; they have been formulated before by various critics. The editor himself concurs with a well-known article by André Blanc that describes Fénelon’s neo-platonician turn of mind: for Fénelon there is no contradiction between Christian revelation and the pagan fables of classical mythology, which he considers prefigurations or allegories of Christianity.This interpretation is abundantly and convincingly confirmed in the editor’s annotations. While as expected the commentaries point frequently to Greco-Latin mythology or classical literary sources... (shrink)

Utopics has two parts. The first is a study of Thomas More's Utopia, where the noun "utopia" appears for the first time. It attempts to provide the elements for a theoretical reflection on utopic signifying practice. The second part can be seen as an application of the first: It is an analysis of utopic and pseudo-topic spaces. Marin's analysis shows how utopian texts open the way to an alternative future.

At the end of 1671 and start of 1672, while in the service of the Archbishop and Elector of Mainz, Leibniz composed his Egypt Plan, which sought to persuade Louis XIV to invade Egypt. Scholars have generally supposed that Leibniz’s rationale for devising the plan was to divert Louis from his intended war with Holland. Little attention has been paid to the religious benefits that Leibniz identified in the plan, and those who do acknowledge them are often quick (...) to downplay them. This tendency to downplay or even dismiss the religious benefits Leibniz claimed of the Egypt Plan is undermotivated and stems from a very superficial reading of the documents that together comprise it. In this paper I argue that we should take seriously Leibniz’s claim that a French invasion of Egypt would bring religious benefits, and that he saw them as important and intrinsically desirable inasmuch as he came to believe that the execution of the plan would lead to the flowering of co-operation and brotherhood among Christians in a show of inter-denominational koinonia, that is, fellowship with other Christians in the participation of shared goals. (shrink)

L’ouvrage, qui est la version remaniée d’une thèse soutenue à l’EHESS en 2017, porte sur l’étude de la faveur au féminin sous les règnes de Henri IV et de Louis XIV. L’autrice récuse le terme de favorite « qui s’il est souvent utilisé dans les biographies ne l’est que rarement dans les sources et recouvre alors des réalités souvent éloignées » du propos (p. 15). À travers l’analyse de la figure des maîtresses royales, c’est d’abord une histoire du politique (...) et du pouvoir royal qui est au cœur... (shrink)

Problem: While the elaboration and framing of constructivist epistemologies in keeping with the “currents of contemporary scientific epistemology” can be attributed to Jean Piaget, their development under the banner of radical constructivist epistemology is a result of the epistemological work of Ernst von Glasersfeld. The development of this epistemological paradigm, pursued over the last 40 years with the objective of “linking knowledge to action and situating the subject and the object on the same, multiple levels,” warrants further exploration and contextualization (...) within the framework of current scientific activity. Results: In what amounts to a historical coincidence, von Glasersfeld discovered the work of Piaget in 1973, the same year that the author of this article first began to read Piaget’s Epistemological Studies; this coincidence provides a starting point for describing the epistemological itinerary that led the author from a reading of Piaget in 1973 to a somewhat tardy reading of von Glasersfeld in 1988 (the same year of the translation of his “Introduction to Radical Constructivism” into French). He then explicates the subsequent developments of this paradigmatic conjunction over the last 30 years, interpreting them in the contexts of contemporary developments of scientific and operational interdisciplinarity as well as in terms of historical roots extending from Leonardo da Vinci to Paul Valéry. Implications: The paradigm of constructivist epistemologies (working from a phenomenologically-based gnoseological hypothesis) can be presented and supported with arguments that are at least as solid and legitimate as those invoked in favor of alternative paradigms of realist and post-positivist epistemologies (working from an ontologically-based gnoseological hypothesis). (shrink)

Par son rôle déterminant dans la réussite scolaire et professionnelle, ainsi que dans l’insertion sociale, l’apprentissage de l’orthographe lexicale représente un défi majeur pour les élèves du primaire. Dans ce contexte, nombreux sont les enseignants, orthophonistes et chercheurs à s’intéresser à la question des outils utiles à son enseignement et à son apprentissage, et à avoir recours notamment à des bases de données lexicales. Bien qu’elles constituent un apport considérable pour le domaine, les ressources existantes souffrent de plusieurs insuffisances. D’une (...) part, elles s’appuient sur des corpus de référence peu représentatifs du lexique scolaire auquel les élèves sont exposés au primaire, et d’autre part, elles ne permettent pas aux utilisateurs de déterminer la façon dont se développe l’acquisition de l’orthographe lexicale. À la lumière de ces constats, nous avons élaboré une ressource lexicale hybride, rendant compte à la fois de la fréquence et des caractéristiques linguistiques du lexique scolaire présent dans les manuels du primaire au Québec et, pour une partie des mots de ce lexique, de la capacité des élèves à les orthographier à chaque niveau du primaire. Dans cet article, nous revenons dans un premier temps sur la méthodologie d’élaboration de cette nouvelle base de données - nommée ÉQOL - dotée d’une Échelle Québécoise d’acquisition de l’Orthographe Lexicale, à l’origine de la création de la base de données. Dans un deuxième temps, nous évaluons l’apport de cet outil. La comparaison de notre base de données (Stanké, Royle, Rezzonico, Moreau, Dumais & Le Mené 2018) à des outils existants (trois bases de données et une échelle d’acquisition lexicale) témoigne de la pertinence de la création d’un outil propre au lexique scolaire adressé aux élèves du primaire et de la nécessité d’utiliser une nouvelle échelle d’acquisition de l’orthographe lexicale, spécifique aux compétences orthographiques des élèves québécois. (shrink)

Bien que les droits des personnes handicapées soient légalement reconnus dans le monde entier, le coût des mesures en faveur des personnes handicapées semble constituer un obstacle majeur à leur mise en œuvre. La recherche dans le champ du handicap doit donc prendre cette question à bras-le-corps. S’appuyant sur la théorie de la citoyenneté, cet article examine le rôle des coûts dans le développement de la citoyenneté pour différents groupes de citoyens, en fonction du contexte socioéconomique. Il met en évidence (...) le rôle des mouvements sociaux dans ce développement et la nécessité de résoudre le dilemme reconnaissance/redistribution. Il montre ensuite que les revendications écrites des militants du handicap offrent un matériau empirique riche pour explorer la complexité de la question des coûts dans les politiques du handicap. Se concentrant sur le cas de la Suède, l’article examine 312 articles de blog et 162 tribunes de presse. Trois manières différentes d’analyser ces coûts sont distinguées, selon que les écrits analysés critiquent, acceptent ou recadrent la question des coûts dans les politiques du handicap. (shrink)

Sébastien Le Clerc (1637–1714) was the most renowned engraver of Louis XIV's France. For the history of scientific publishing, however, Le Clerc represents a telling paradox. Even though he followed a traditional route based on classic artisanal training, he also published extensively on scientific topics such as cosmology and mathematics. While contemporary scholarship usually stresses the importance of artisanal writing as a direct expression of artisanal experience and know-how, Le Clerc's publications, and specifically the work on cosmology in hisSystème (...) du monde(1706–1708), go far beyond this. By reconstructing the debate between Le Clerc and the professor Mallemant de Messange on the authorship of this ‘system of the world’, this article argues that Le Clerc's involvement in publishing ventures shaped his identity both as an artisan and as a scientific author. Whereas the Scientific Revolution supposedly heralded a change from the world of ‘more or less’ to the ‘world of precision’, this article shows how an artisan could be more ‘precise’ than the learned scholar whose claims he disputed, and points to the importance of the literary field as a useful lens for observing the careers of early modern scientific practitioners. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos by Keith LemnaAaron WilliamsThe Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos by Keith Lemna (Brooklyn, NY: Angelico, 2019), xxx + 488 pp.Keith Lemna has done the theological world a great service. In The Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos, he offers the English-speaking world for the first (...) time a monograph on the thought of the Oratorian Louis Bouyer. Bouyer is undoubtedly one of the theological giants of the twentieth century. Born in Paris in 1913, he was ordained a Lutheran pastor in 1936. After only three years as a Lutheran clergyman, he was received into the Catholic Church at the Benedictine Abbey of Saint Wandrille. Then ordained as an Oratorian priest in 1944, he taught from 1946 to 1962 at the Institut Catholique de Paris and abroad for the three decades following.1 He is most well-known for his work on the liturgy both before and after the Second Vatican Council. With fifty books to his name, including a nine-part synthesis on Christian doctrine, the breadth of his theological vision and work is astounding. In France he is considered one of the four preeminent theologians of the post-World War II era, and his theological contemporaries in Europe, such as Hans Urs von Balthasar and Joseph Ratzinger / Benedict XVI, always held the Oratorian in high regard.2 Yet, in the English-speaking world, much of his work has gone without comment.3 Thankfully, into the void steps this excellent work by Lemna. [End Page 1353]Anyone familiar with the Bouyerian corpus knows the challenge of approaching it. With its vast array of subject matter, ranging from biblical to liturgical to historical to spiritual to speculative theology, one wonders whether there is any one thread woven throughout the varied strands, a single theme around which the whole sprawling corpus can be understood. In fact, there is, and Lemna has deftly identified it. For Bouyer, the fundamental question of theology is the world's relation to God.4 The structure of the first six books of his nine-part treatise on systematic theology attest to the priority of the question with the first three works addressing the question of the world, or the economy of creation and salvation, and the latter three works addressing the question of God, or theology properly speaking: the doctrine of the Trinitarian God. Interestingly, though Bouyer's work on theological cosmology, Cosmos, is the third book in the series, it was, in fact, the last of the six to be written. In this sense, as Lemna points out, "Cosmos is a capstone monograph... summarizing in important ways the decisive first six volumes" (xiv). Theological cosmology fully illuminates the God–world relation as Bouyer sees it, and since this relation sits at the heart of his thought, Cosmos is for Bouyer both his "most personal, as well as most speculative work" and indeed, "opens up the meaning of his other writings" beyond the dogmatic sphere (25). One could, then, scarcely choose a better entry point into the wide theological world of this "mind with a very special character," as Joseph Ratzinger saw him.5The Apocalypse of Wisdom is an expansive commentary on Bouyer's cosmology at the heart of which is a liturgical, even nuptial, vision of the whole of creation known and loved in the mind of God from all eternity, as the uncreated Wisdom of God. In creation God freely gives existence to the world ex nihilo, so that it might return to him in a liturgical song of praise and thanksgiving, as the Bride of his eternal Son, the eschatological and cosmic Church, created wisdom now made glorious and radiant through the indwelling of the Holy Spirit. As Lemna puts it, "Bouyer shows that cosmology should be a pursuit of wisdom, but that Wisdom is ultimately a gift revealed or uncovered by means of apokalypsis in the re-creative interventions of the divine Word and Holy Spirit in history" (xvii). The wisdom of man seeking a unified vision of the whole of reality [End... (shrink)

Partout dans les Amériques, au Nord comme au Sud, des initiatives locales innovatrices ont pris forme. On y croise développement économique et démocratie en s'associant pour produire autrement. C'est au creux de la crise des modèles de développement que la mondialisation néolibérale s'est imposée provoquant concurrence à la hausse entre pays, exclusion et déficit démocratique. Mais la crise a aussi libéré un espace inédit pour l'action collective de transformation sociale, notamment dans la zone où le social et l'économique se superposent. (...) L'engagement citoyen prend aujourd'hui de nouvelles figures : celle, par exemple, des Community Development Corporations aux États-Unis et au Canada ou celle des « organisations économiques populaires » d'Amérique latine inscrites dans la co-production de services dans les bidonvilles avec les municipalités. Voie insoupçonnée, surtout au Sud, du premier développement, le tout s'inscrivant de plus en plus dans des réseaux internationaux favorisant la multiplication des échelles d'intervention.Every in North and South America, collective action has been redefined by a mixture of economic development and democracy at the local level. The crisis and the rise of capitalist globalization have resulted in a lack of democracy and in exclusion and increased competition between different countries. However the crisis has also liberated a new space for collective action and social transformation. A new form of citizenship has emerged for example with the Community Development Corporations in the United States and Canada or with the "popular economic organizations" of Latin America working in collaboration with local government on the co-production of services such as access to water or electricity and refuse collection. This is becoming what we can consider as a "first development" within the framework of international networks of solidarity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Toward a Non-Cartesian Psychotherapeutic Framework: Radical Pragmatism as an AlternativeLouis S. Berger (bio)AbstractPostmodern criticism has identified important impoverishments that necessarily follow from the use of Cartesian frameworks. This criticism is reviewed and its implications for psychotherapy are explored in a psychoanalytic context. The ubiquitous presence of Cartesianism (equivalently, representationism) in psychoanalytic frameworks—even in some that are considered postmodern—is demonstrated and criticized. The postmodern convergence on praxis as a desirable (...) alternative to Cartesianism is reported, and its relevance for psychoanalysis is considered. The severe conceptual difficulties entailed in formulating such an alternative are discussed, as are those difficulties that would be encountered were psychoanalysis to attempt the shift from explanatory mental science to praxis. The principal psychoanalytic problematics explored are: the paradoxical relationships between theory and therapeutic technique; the therapeutic action; and validation of clinical practices. Initial, nontraditional suggestions for addressing these problems are offered.Keywordspsychoanalysis, therapeutic action, representation, state space, praxis, hermeneutics, Descartes, Heidegger, Wittgenstein“But the inability to bring one’s subject under conceptual control, fixing it propositionally, is not the end of thinking; on the contrary, it were better to say that the breakdown of concepts and the failure of words is an opening that takes us out of the realm where representation and calculation are all that matter to thinking.... [T]his is what happens in the Socratic dialogue where the negativity in which one ends up at a loss for words is at the same time that which sets thinking free.”Bruns 1989, 9“To evolve theory as though our methods and processes of study were essentially the same, or could be the same, as those of other sciences, or could be disregarded when it comes to theory, implies a view of reality that is no longer tenable, least of all in that ambiguous area which we call psychic reality. Nevertheless, all of us are still more or less captives of an erroneous understanding of objectivity and objective reality....”Loewald 1970, 45 [End Page 169]CartesianismCartesianism still underlies and dominates much of today’s thought. It is the label for a network of interrelated ideas and themes:the ontological duality of mind and body; the subjective individualism implicit in the ultimate appeal to direct personal verification; the method of universal doubt which was supposed to lead us to indubitable truths; the doctrine that language and signs are an external disguise for thought; the doctrine that vagueness is unreal and that the philosophic endeavor is one of knowing clearly and distinctly a completely determinate reality; and most fundamentally, the doctrine that we can break out of the miasma of our language or system of signs and have direct intuitive knowledge of objects. (Bernstein 1971, 5–6)[The Cartesian assumptions] constitute a picture of science and the world somewhat as follows: there is an external world which can in principle be exhaustively described in scientific language. The scientist, as both observer and language-user, can capture the external facts of the world in propositions that are true if they correspond to the facts and false if they do not. Science is ideally a linguistic system in which true propositions are in one-to-one relation to facts, including facts that are not directly observed because they involve hidden entities or properties, or past events or far distant events. These hidden events are described in theories, and theories can be inferred from observation, that is, the hidden explanatory mechanism of the world can be discovered from what is open to observation. Man as scientist is regarded as standing apart from the world and able to experiment and theorize about it objectively and dispassionately.(Hesse 1980, vii)Hesse goes on to say that “almost every assumption underlying this account has been subjected to damaging criticism,” a view echoed by others: “Most contemporary philosophers have been in revolt against the Cartesian framework” (Bernstein 1971, 5); “A rejection of the Cartesian view is a central theme for both of the giants of twentieth-century philosophy, Heidegger and Wittgenstein” (Sass 1992, 444n 77); and “The notion of alternative conceptual frameworks has been a commonplace of our culture since Hegel” (Rorty 1982, 3).These criticisms arise... (shrink)

Cet article dresse un état des lieux de l’utilisation de la sémantique distributionnelle en morphologie. L’approche distributionnelle, qui repose sur une représentation vectorielle du sens des mots, s’intègre dans l’évolution empirique que connaît la morphologie depuis quelques années, en contribuant par une analyse quantitative et basée sur les corpus du sens des mots morphologiquement construits. Nous présentons brièvement cette approche, puis nous donnons un aperçu de la diversité de ses utilisations pour la morphologie dérivationnelle, tant théorique que méthodologique. Nous soulignons (...) enfin l’importance des choix linguistiques dans l’utilisation de cet outil. (shrink)

In the age of web 2.0, the university is constantly challenged to re-adapt its ‘old-fashioned’ pedagogies to the new possibilities opened up by digital technologies. This article proposes a rethinking of the relation between university and (digital) technologies by focusing not on how technologies function in the university, but on their constituting a meta-condition for the existence of the university pedagogy of inquiry. Following Ivan Illich’s idea that textual technologies played a crucial role in the inception of the university, we (...) will first show the structural similarities between university thinking and the text as a profanation of the book. Secondly, we describe university thinking as a type of critical thinking based on the materiality of the text-on-the-page, explaining why the text has been at the centre of university pedagogy since the beginning. In the third part, we show how Illich came to see the end of the culture of the text as a challenge for the university, by describing the new features of the text-as-code incompatible with the idea of reading as study. Finally, we challenge this pessimistic reading of Illich’s and end with a call for a profanatory pedagogy of digital technologies that could mirror the revolutionary thinking behind the mediaeval invention of the text. (shrink)

First published in 1975, this is a book of general intellectual interest about the role of the university in contemporary society and that of university teachers in relation to their subjects, their students, and their wider political commitments. Alan Montefiore offers preliminary analyses of the family of concepts most often invoked in discussions of these problems, taking the central dispute to be between those who hold a 'liberal' view of the university and those who regard this notion as illusory, dishonest (...) or undesirable. Six academics, representing, discuss issues of substantive conflict in light of Montefiore's initial distinctions. The volume is of particular interest to students of political and social philosophy, and political and educational theory. It is also intended for a wider readership among those who care about the political status of the universities and recognize the importance and difficulty of the problems involved in this. (shrink)

This article addresses a peculiar form of marginalization in that the marginalized text it discusses originates not in the margin but at the very center of political power. Generally ignored, sometimes quoted as an illustration, Louis XIV's Mémoires for the Instruction of the Dauphin is today rarely read and even more rarely submitted to close reading. The article discusses the reasons for this marginalization and why the text deserves more scholarly attention, including the thorny question what exactly it would (...) mean to take it seriously. I suggest that the oscillating focus of the Mémoires—shifting between the labor of state-craft and the enchantment of royal mastery, between expert analysis and god-given intuition, between (modern) instrumentalism and a (pre-modern) logic of royal glory—makes it a unique historical source for exploring constitutive tensions at the heart of absolutism. (shrink)

Summary Around 1670 the French court painter and Academician Charles Le Brun produced a series of drawings featuring naturalistic animal heads, as well as imaginary heads in which he refashioned various nonhuman animal species to make humanoid physiognomies. What were the purpose and significance of these unusual works? I argue that they show Le Brun's interest in what we today would call animal psychology: focusing upon the sensory organs and their connections with the animal's brain, Le Brun studied his animals (...) as conscious protagonists of the natural realm. One source that may have served him in this project was Marin Cureau de La Chambre's De la Connoissance des bestes of 1645, in which the physician argued that animals possess a conscious soul grounded in the senses. However, Le Brun's animal-humans have no clear place in the artist's taxonomy—nor, indeed, in any seventeenth-century understandings of species. It is rather John Locke, at his most skeptical, who offers the best parallel in the realm of natural philosophy to Le Brun's unsettling animal-humans. Probably without meaning to, Le Brun demonstrated through his eerie, boundary-crossing creatures the limits of visual classification. (shrink)

Louis Painchaud | : Pendant près de deux millénaires, « faux-Judéens » et « synagogue de Satan » de Smyrne et de Philadelphie ont été considérés comme des « Juifs », membres des « synagogues » de ces villes, hostiles aux « chrétiens » qu’ils auraient même dénoncés auprès des autorités. Dans la deuxième moitié du xxe siècle, dans un contexte qui a suscité tout un courant de réflexion critique sur l’antisémitisme chrétien, plusieurs ont proposé de voir dans ces (...) « Juifs » des factions hostiles à Jean au sein des assemblées auxquelles il s’adresse. L’hypothèse qui est proposée ici est de voir, dans ces Judéens accusés de blasphème et taxés d’être de faux Judéens ou des Judéens menteurs, des membres de l’ethnos Judéens souillés, aux yeux de Jean, un prophète judéen sectaire, par leur intégration dans le tissu associatif de la cité. Quant à la « congrégation de Satan » qu’ils formeraient, elle ne doit pas être entendue comme la désignation d’une communauté judéenne ayant une existence réelle dans la cité, mais comme une pure construction de Jean, prophète de Jésus le Vivant qui ne se savait pas encore chrétien, visant à démoniser non pas tous les Judéens de ces deux cités, mais certains Judéens infidèles aux commandements et, donc, à leur identité judéenne. | : For nearly two thousand years, the Smyrneans and Philadelphians that the book of Revelation describes as “false Judeans” and as making up a “synagogue of Satan” have been taken to be “Jews,” members of the “synagogues” located in those cities, who were hostile to local “Christians,” to the point of denouncing them to the authorities. In the second half of the twentieth century, in a context in which Christian anti-Semitism was increasingly recognized and critiqued, many argued that these “Jews” were in fact members of the communities addressed by John, belonging to factions hostile to his message. In this paper, I will argue that the people whom John accuses of being blaspheming and false Judeans were members of the Judean ethnos who were seen by John — himself a Judean sectarian — as having become defiled through their integration into the social and professional fabric of the city. From this point of view, the “synagogue of Satan” is not to be seen as a real Judean community, but rather as the pure creation of John, a prophet of Jesus the Living One who did not know that later generations would consider him a “Christian.” Thus John does not intend to demonize all the Judeans in these two cities ; rather, his invective is directed at some Judeans, whom he sees as betraying the commandments and, hence, their own Jewish identity. (shrink)

At his death in 1992, the eminent philosopher, critic, and theorist Louis Marin left, in addition to a dozen influential books, a corpus of some three hundred articles and essays published in journals and anthologies. A collection of twenty-two essays that appeared between 1971 and 1992, this book interrogates the theory and practice of representation as it is carried out by both linguistic and graphic signs, and thus the complex relation between language and image, between perception and conception. The (...) essays are grouped in four parts that reflect the continuity and coherence of Marin's interests in semiology, narrative, visuality, and painting. The interdisciplinary horizon of the book draws on multiple scholarly resources—the cultural history of the seventeenth century, the philosophy of language, the tools of discourse analysis, the history of art and aesthetics, the analysis of reception—to address a stunning diversity of subjects ranging from historical painting through cartography to the processes of deciphering texts, interpreting stories, and _reading_ images. Throughout the essays, Marin's reflection on representation is supported and deepened by his brilliant exegesis of graphic art. His analysis of works by Caravaggio, Philippe de Champaigne, Le Brun, and Poussin, among others, provides the armature that allows him to describe both the structural logic of representation and the intricate processes of production and reception that make it dynamic and unstable. Marin demonstrates with consummate rigor why the pursuit of a general theory of representation is experienced by artists and critics alike as an inevitable, yet unattainable objective. (shrink)

L'auteur part du postulat d'objectivité de la méthode scientifique dans son affirmation d'une distinction radicale entre le sujet qui observe et l'objet observé. Il montre en quoi ce dualisme du sujet et de l'objet a été remis en question dans la physique quantique de Heisenberg et dans la psychologie behavioriste de Watson. Cependant, l'auteur soutient que le dépassement de ce dualisme cartésien par le monisme objectiviste ou par le monisme subjectiviste est impossible pour la raison très simple que le monisme (...) est impensable. De fait, le monisme a été pensé, mais dans un langage dualiste.The author begins with the postulate of the objectivity of the scientific method in its affirmation of a radical distinction between the subject who observes and the object which is observed. It is shown how this dualism of subject and object was put into question in Heisenberg's quantum physics and in Watson's be-haviorist psychology. Nevertheless, the author holds that the overcoming of cartesian dualism by objectivist monism or by subjectivist monism is impossible. The very simple reason for this claim is that monism is unthinkable. Actually, monism has been thought, but it has been thought in a dualist language. (shrink)

A number of studies have shown that phonetic peculiarities, especially at the coarticulation level, exist in the disfluent as well as in the perceptively fluent speech of people who stutter (PWS). However, results from fluent speech are very disparate and not easily interpretable. Are the coarticulatory features observed in fluent speech of PWS a manifestation of the disorder, or rather a compensation for the disorder itself? The purpose of the present study is to investigate the coarticulatory behavior in the fluent (...) speech of PWS in the attempt to answer the question on its symptomatic or adaptive nature. In order to achieve this, we have studied the speech of 21 adult PWS (10 French and 11 Italian) compared to that of 20 fluent adults (10 French and 10 Italian). The participants had to repeat simple CV syllables in short carrier sentences, where C = /b, d, g/ and V = /a, i, u/. Crucially, this repetition task was performed in order to compare fluent speech coarticulation of PWS to that of PWNS, and to compare the coarticulation of PWS under a condition with normal auditory feedback (NAF) and under a fluency-enhancing condition due to an altered auditory feedback (AAF). This is the first study, to our knowledge, to investigate the coarticulation behavior under AAF. The degree of coarticulation was measured by means of the Locus Equations (LE). The coarticulation degree observed in fluent PWS speech is lower than that of the PWNS, and, more importantly, in AAF condition, PWS coarticulation appears even weaker than in the NAF condition. The results allow to interpret the lower degree of coarticulation found in fluent speech of PWS under NAF condition as a compensation for the disorder, based on the fact that PWS’s coarticulation is weakening in fluency-enhancing conditions, further away from the degree of coarticulation observed in PWNS. Since a lower degree of coarticulation is associated to a greater separation between the places of articulation of the consonant and the vowel, these results are compatible with the hypothesis that larger articulatory movements could be responsible for the stabilization of the PWS speech motor system, increasing the kinesthetic feedback from the effector system. This interpretation shares with a number of relatively recent proposal the idea that stuttering derives from an impaired feedforward (open-loop) control system, which makes PWS rely more heavily on a feedback-based (closed loop) motor control strategy. (shrink)

Ces dernières années, plusieurs travaux sur l’histoire des femmes s’intéressent à leur présence et à leurs rôles dans les domaines artistiques laissés de côté par les ouvrages généraux plus anciens. Pour autant, des thèmes sont encore à explorer en ce qui concerne le rôle de certaines dans ces secteurs pour la période moderne. C’est le cas de la musique, pour laquelle des éléments sur la présence féminine sont décelables à travers des ouvrages sur l’art musical de cette période. Ainsi, l’ouvr...

This article aims to shed light on both the foundations and the consistency of the position regarding akrasia Xenophon attributes to Socrates in the Memorabilia. As does Plato's Socrates, Xenophon's Socrates maintains that akrasia is impossible in the presence of knowledge. On the other hand, he differs from the platonic Socrates by granting to enkrateia, instead of knowledge, the role of foundation for virtue. If enkrateia is the very condition for acquiring knowledge and virtue, consequently the responsibility for countering akrasia (...) falls to enkrateia. (shrink)

“It was a peculiarly beautiful book. its smooth creamy paper, a little yellowed by age, was of a kind that had not been manufactured for at least forty years past. . . . Even with nothing written in it, it was a compromising possession. The thing that he was about to do was to open a diary. This was not illegal (nothing was illegal, since there were no longer any laws), but if detected it was reasonably certain that it would (...) be punished by death, or at least by twenty-five years in a forced-labour camp.” The Party fears blank paper. On every street corner, you can find newspapers printed With propaganda but blank paper, now that’s nearly impossible to find. For nearly half a century no more notebooks were produced, no blank papers allowed to touch the hands of the masses. This restriction seems odd. Why is blank paper dangerous? What is treacherous about a nice leather-bound book With creamy pages? The very act of Writing on a blank paper is thoughtcrime and Winston knows it. The intriguing question for us is: What’s at stake in the potential of a blank page? There is political potential in a blank page, it could contain a subversive message that could be passed on to others, yet blank paper to Write on is much Weaker than owning a manual printing press hidden in a basement. If Winston Wanted to instigate rebellion against the Party, he Would not handwrite manifestos, he should print them somehow. There’s something else going on with Writing your thoughts in a notebook, and that is related to Newspeak. (shrink)

Contribution for the Nordic Journal of Aesthetics' Special Issue no. 30 on "The Changing Ontology of the Image". The image’s power is a power of appearing without fully being what it allows to appear. In its strange relationship to what is lacking, the image also and simultaneously displays a remarkable excess—a phenomenal excess.

This article considers the differences between Edmund Husserl and Martin Heidegger in light of Pascal’s distinction between the esprit de géometrie and the esprit de finesse. According to Pascal, the essential “principles” dominating our perceptual lives cannot be clearly and confidently demonstrated in a manner akin to logic and mathematics, but must be discerned in a more spontaneous or intuitive manner.It is unsurprising that Husserl, originally a student of mathematics, might seem closer to the esprit de géometrie, whereas Heidegger, trained (...) in theology and drawn to poets and poetic thinkers, is closer to the esprit de finesse. This difference is clear from the styles of writing of these two seminal figures. I consider how this stylistic difference is also linked with the substance of their respective philosophies, and with the approaches they recommend for exploring subjective life. A related difference concerns how each theorist responds to what Husserl called the “paradox of human subjectivity” and what Michel Foucault later termed the “empirico-transcendental doublet”: the fact that, in doing phenomenology, human consciousness exists as both the subject and the object of our knowing. Husserl mostly emphasized the advantages, epistemological and existential, that this potential reflexivity can afford. Heidegger was more interested in the obstacles or traps it sets—both for accurate self-knowledge and for authentic living. These issues are discussed in relation to the “natural attitude” and “everydayness,” and to the linguistic grounding of human existence and knowledge—especially as these issues emerge in Foucault’s Les mots et les choses and Eugen Fink’s Sixth Cartesian Meditation. (shrink)

This book proposes a philosophical exploration of the educational role that media plays in university study practices, with a focus on the practices of lecturing and academic writing. Are the media employed in university study practices mere accessories, or rather constitutive of these practices? While this seems to be a purely theoretical question, its practical implications are wide and concern whether such a thing as a ‘digital university’ is possible. The 'digital university' has been, for a long time, a theoretical (...) construct. However, in the aftermath of the Covid-19 pandemic, moving the university into the digital realm has become a necessity. The difficulties in transitioning to an online university during the 2020 pandemic showed the increased urgency of the questions explored in this book. -/- The book describes lecturing and academic writing through the lens of a phenomenology of gestures and arrives at a description of the experience of university thinking as expanding the subject’s range of experiences about the world and about one’s modes of thinking about the world. The media configuration characteristic for university study practices is a movement of rendering inoperative one medium through another medium so that thinking can emerge, a movement called ‘mediatic displacement’. The question of the digital university becomes then a question whether mediatic displacement is possible on a digital screen. Although this is conceivable, digital technologies are still relatively new, and we are not used to playing with them in a profanatory way as the book discusses through the example of videoconferencing and MOOCs. The promise of the digital university seems to remain utopian until we figure out how to enact the techniques of mediatic displacement currently flourishing at the physical university. (shrink)

RESUMEN El objetivo de este trabajo es mostrar que la relación de Rorty con la tradición filosófica presenta muchos más matices de los que su reputación podría hacer creer. Se confrontan dos hechos: de un lado, el propósito rortiano de superar la tradición; de otro, la necesidad de la tradición para mantener la conversación, interés principal de la filosofía para Rorty. Por tanto, la relación de Rorty con la tradición es ambigua. Ahora bien, esa ambigüedad puede verse como no contradictoria: (...) Rorty no pretendió tanto ofrecer una argumentación alternativa a la de la tradición cuanto una alternativa a la argumentación de la tradición. Así, más que romper con la tradición, Rorty, a su modo, le da una oportunidad. ABSTRACT The aim of this paper is to show that Rorty’s relationship with philosophical tradition has more nuances of meaning than his reputation might suggest. Two opposite facts are considered: on the one hand, Rorty’s intention to overcome tradition; on the other hand, the fact that there cannot be conversation, the main interest of philosophy for Rorty, without tradition. Rorty’s relationship to the philosophical tradition is, thus, ambiguous. Nevertheless, this ambiguity can be seen as not inconsistent. One reason might explain this fact: rather than an alternative argumentation to the traditional one, Rorty offered an alternative to the traditional argumentation. Therefore it makes more sense to read Rorty as giving the tradition a break rather than breaking with the tradition. (shrink)

When its atmosphere processing plant's fusion reactor exploded, it turned it into a desolate, irradiated hunk of rock uninhabitable by humans for thousands of years. The explosion was not far off from what the surviving humans in Aliens were planning anyway: nuke the site from orbit. To set the stage for considering the military decisions of Colonial Marines from an ethical perspective, strap in like it's a simulated combat drop from low orbit. This chapter looks at the Aliens future of (...) the twenty‐second century. After the first tragic encounter with the Xenos in Aliens, the remaining humans are trying to figure out their next steps in the back of the armored personnel carrier (APC). Many of the ideas being tossed around in the APC (even slimy Carter Burke's) keep the Xenos distant and so actually reduce the threat, backing the humans away from the need to make decisions in a “supreme emergency”. (shrink)

A novidade do Deus cristão apresentado por Jesus Cristo é a Trindade. Sem contradizer o monoteísmo judeu, a reflexão para formulação dogmática se estendeu por quatro séculos. Sucessivamente, a Trindade foi tema esquecido na Igreja por 1.600 anos. Sua importância está sendo redescoberta não somente na liturgia, mas, também, na vida e na reflexão eclesial. A unidade no amor dos Três distintos, Pai, Filho e Espírito Santo, estimula a espiritualidade e a vivência do cristão de hoje. Para tanto, é necessário (...) o auxílio das ciências humanas, que permitem a atualização da linguagem do dogma sem a perda do seu conteúdo fundamental. A reflexão do teólogo napolitano Bruno Forte dá uma grande contribuição para a teologia atual, respeitando a formulação dogmática e, ao mesmo tempo, buscando categorias e linguagens apropriadas para a compreensão do homem contemporâneo. A Trindade de Deus tem algo importante a dizer para o ser humano de hoje a respeito de si mesmo, pois que feito “à imagem e semelhança de Deus” (Gn 2, 26). Palavras-chave : Trindade. Pai. Filho. Espírito Santo. Amor.The Holy Trinity is the novelty of God presented by Jesus Christ. Without contradicting Jewish monotheism, the reflection for a dogmatic formulation lasted for four centuries. Subsequently, the issue of the trinity was forgotten in the Church for 1,600 years. The importance of this issue is currently being rediscovered not only in the liturgy but also in life and ecclesial reflection. The unity in love on the part of the three distinct persons, Father, Son and Holy Spirit, stimulates spirituality and experience of the Christians today. To do so, one needs the assistance of the humanities that allow the update of the dogma of language without losing its essential content. The reflection of the Neapolitan theologian Bruno Forte is of great value to the current theology because it respects the dogmatic formulation and also uses categories and languages appropriate to an understanding of contemporary man. The Trinity of God has something important to say about the man himself because man was created as God’s image. (Gn 2,26). Keywords : Trinity. Father. Son. Holy Spirit. Love. (shrink)

Le monde compte entre 6500 et 7000 langues dont on peut présenter les rapports hiérarchisés dans les termes du modèle gravitationnel. Les unes sont très parlées, les autres en voie de disparition, et l'urbanisation de la planète, en constante augmentation, laisse penser que la croissance du nombre de langues a atteint son point culminant. Face à cette tendance , la Francophonie a choisi de défendre la diversité en s'alliant à deux autres ensembles linguistiques . Pour être crédible et ne pas (...) se voir taxée de « Yalta linguistique », cette politique se devrait de prendre en compte le devenir des langues qui gravitent dans chacun de ces trois ensembles. Mais, en même temps, elle doit prendre conscience que la diversité traverse les langues elles-mêmes, et qu'elle est un facteur de changement qui pourrait mener à l'émergence de nouvelles langues.Today the world counts between 6500 and 7000 languages. Hierarchical relations between these languages have been presented in what is known as the gravitational model. While some are widely spoken, others are on the verge of disappearing, and the constantly increasing urbanisation of our planet suggests that that the constant growth of the world’s languages - following a logistic model - has reached a culminating point. Faced with this tendency - well illustrated by Internet, for instance - "La Francophonie" has chosen to defend language diversity and ally itself with two other linguistic areas . To increase credibility and avoid being identified as "a linguistic Yalta", such policies need to take into account the future of the languages that gravitate within each of these areas. Yet at the same time it should be aware that diversity concerns these very languages too, which in itself is a factor of change that might lead to the emergence of new languages. (shrink)

Cet ouvrage rassemble six études, dont trois (les chapitres 1, 2 et 6 ; voir p. 14) sont des versions révisées d’articles parus antérieurement dans divers périodiques. Il ne s’agit donc pas d’une monographie qui développe une argumentation continue sur un même thème, mais d’un recueil d’études distinctes sur différents dialogues socratiques, plus précisément sur les Apologies de Platon et de Xénophon (chap. 1 : « Plato and Xenophon on Socrates’ Behavior in Court (The Apologies) », p. 19-68),...

In lieu of an abstract, here is a brief excerpt of the content:NOTE ON THE IDEA OF RELJ!GIOUS TRUTH IN THE CHRISTIAN TRADITION HE FOLOWING PAGES claim to be no more than provisional attempt to define a problem of considerble complexity within the Christian tradition. In this introductory note I shall meTely outline how the notion of the truth conveyed by faith soon,after it was established in the New Testament, developed a synthesis with Greek philosophy, at first Platonic, later Aristotelian. (...) In the nominalist crisis this synthesis broke down and two modes of " religious truth " emerged: one within faith with relatively little support from reason, and one of faith within a philosophy henceforth detaiched from theology. Since the nineteenth century we notice that philosophy and theology are moving towards a rapprochement while maintaining their relative aiutonomy. Philosophy appears more inclined to accept religious truth on its own terms without reducing it to an unsuccessful formulation of truth as defined in modern philosophy from Descartes to Kant. Theology, from its side, has increasingly stressed the unique experience implied in faith itself, thus allowing philosophy to include it in its own, general reflection on experience. In a more comprehensive study, to appear in a collective work edited by Daniel Guerriere, I intend to review actual and possible overtures in recent philosophical theories of truth which would rendeT such a rappmchement fruitful. First a word about the biblical context in which the New Testament idea emerged. The earliest articulation of truth in the Bible basically consists in a relation of faithfulness (emet) or :firmness-1a moral quality. Not surprisingly, truth also appears as a correspondence between word and fact-a relation that even to the uncritical mind appears problematic from the start. Thus in Prov1 erbs rn, 17 we read: " He who utters the truth affirms that which will stand; but a lying witness that 499 500 LOUIS DUPRE which will bring dis1a.ppointment." 1 But the more fundamental truth consists in God's steadfastness toward his people and in their participation in it by fidelity to a divinely revealed law.2 In some of the Psalms (such as Ps. 119) the correlation between the law and truth appears particulady clear: the law reveals to us God's fidelity (His truth) and its observance enables us to share in that 3 With the idea that truth requires entrusting one-self to a higher authority, a cognitive quality joins the moml one. We remain in the truth to the extent that we heed the revelation of God's truthfulness as expressed in His commands, and that our deeds, values and attitudes correspond to that divine disclosure. The idea of correspondence, then, which came to dominate the later cognitive discussion started out as a morral-practical one. The same could be said about the idea of coherence. Trust in God's providence and obedience in the Covenant unite all aspects of communal and individual exfatence. The sapiential literature in particular stresses the harmony of a life guided the law. The emphasis upon trust, obedience, and receptivity in the attainment of truth distinguishes the biblical conception from that modem one according to which truth originates in the knowing subject.4 Yet more and more tihe idea of truth as disclosure, that 1 Of course, some of the olcler wisdom literature appears to have consisted of a series of maxims considered useful for promoting a career in Court administration -a relatively" secular" affair. 2 Martin Buber identified the original meaning of faith as steadfastnesseven more than trust in a person. He sees this symbolically represented in the story of Moses' prayer during the battle with Abimelek. As long as his hands remained steady Israel retained the upper hand, but the hands of faith always grow weak and need support. a Ignace de la Potterie relates truth and law in a causal way. "La verite est un concept plus large, plus enveloppant; elle clesigne la r·ev·elation meme de la volonte divine et du mystere de Dieu; par contre la loi, les commanclements, les paroles de Dien, sont autant cl'expressions concretes de la volonte divine." La verite dans Saint Jean (Rome: Biblical Institute Press, 1977), p. 152. 4 Even when revived in the Reformation the older... (shrink)

Résumé : Cet article s’inscrit dans le cadre d’un programme de recherche portant sur les liens entre les missions d’instruction et de socialisation de l’école québécoise à travers l’enseignement de diverses matières scolaires. Les premiers résultats de la recherche ont montré que pour les enseignants, la construction de l’identité de l’élève a beaucoup plus d’importance que la construction de l’identité collective. Cependant, le processus de subjectivation identifié ne signifie pas pour autant qu’il n’y ait plus aucune transmission ou production de (...) « valeurs » ou de « références » communes dans l’enseignement des différentes matières. Par exemple, dans l’enseignement de l’histoire et éducation à la citoyenneté, la construction de l’identité individuelle et celle de l’identité collective sont en continuelle tension. Cependant, l’identité collective ne passe plus tant par le canal d’une mémoire identitaire ou d’un récit national que par la promotion d’une modernité articulée au pluralisme, à la critique, à la rationalité intersubjective et, paradoxalement, à la subjectivation précédemment évoquée. L’article portera donc particulièrement sur cette tendance observée au sein de l’enseignement du cours d’histoire et éducation à la citoyenneté. Abstract : This paper is part of a research program about the links between the missions of instruction and socialization of the Quebec school by the teaching of different school subjects. The first results of this research showed that for teachers, the construction of the identity of the student is much more important than the construction of collective identity. However, the process of subjectivation identified not mean that there is no more transmission or production of «values» or «references» common in teaching different school subjects. For example, in the teaching of history and citizenship education, construction of individual identity and the collective identity are in constant tension. However, the collective identity does not pass anymore by the way of a memory or a national story, but by the promotion of modernity articulated with pluralism, criticism, intersubjective rationality and, paradoxically, the subjectivation previously mentioned. This paper will therefore especially on this trend in the teaching of the course of history and citizenship education. (shrink)

Résumé : L’actuel programme d’« Histoire et éducation à la citoyenneté » pour le 2e cycle du secondaire, portant sur l’histoire du Québec, a suscité depuis 2006 de nombreux commentaires dans les milieux intellectuels en raison de son contenu. Certains affirment que la transmission des grands événements historiques qui structurent la mémoire collective ou nationale y est inexistante, d’autres soutiennent qu’il doit favoriser le développement des compétences critiques et citoyennes, donc, l’autonomie de l’élève face à la mémoire collective ou nationale. (...) Quelle position les enseignants du secondaire occupent-ils dans ce débat ? Il est possible de le découvrir par l’entremise de la perception qu’ils se font du programme et de ses trois compétences. Abstract: The current program «History and Citizenship Education» for the second cycle of secondary education, on the Quebec history, raised many comments in intellectual circles because of its content since 2006. Some argue that the transmission of major historical events that shape the collective or national memory is non-existent, others argue that it should promote the development of critical thinking and citizenship skills, thus the autonomy of the student facing the memory collective or national. What position secondary teachers do they have in this debate? It’s findable out through the teachers perceptions about program and its three skills. (shrink)

L’activité créatrice du design industriel est l’héritière directe du concept grec du τέχνη, et de la notion romaine d’ ars. Au contraire des Beaux-Arts, le design n’a jamais complètement renoncé à sa dimension fonctionnelle, et sa créativité s’est déployée au service des objets qui nous entourent. Victor Papaneck a lancé en 1971, dans son libre Design for the Real World, un appel à l’attention des designers en leur rappelant leur responsabilité sociale et en exigeant d’eux une attitude respectueuse envers l’environnement. (...) Cependant, aujourd’hui les choses ont beaucoup changé, tant à un niveau conceptuel que technologique. Pour cela il est nécessaire d’analyser, à partir des produits concrets des designers au xxi e siècle, la nouvelle orientation de l’ecodesign et d’approfondir les lignes d’action du design actuel qui maintiennent un engagement éthique avec la société : inclusive design/universal design et design pour la nécessité/ Design Takes of Risk. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Oxford Handbook of Jewish Ethics and Morality Edited by Elliot N. Dorff and Jonathan K. CraneLouis E. NewmanThe Oxford Handbook of Jewish Ethics and Morality EDITED BY ELLIOT N. DORFF AND JONATHAN K. CRANE New York: Oxford University Press, 2012. 499 pp. $150The Oxford Handbook of Jewish Ethics and Morality addresses what has long been a major lacuna in the field of Jewish studies. No one who (...) studies the history of Judaism would deny that ethics has always occupied a central place in Jewish thought and practice. Yet the scope and range of Jewish ethical reflection, the variety of ethical theories that have animated this tradition, and the diversity of ethical viewpoints represented by major thinkers across the centuries remain far less widely understood than they should be. With the publication of this outstanding and highly readable collection of essays, however, Elliot Dorff and Jonathan Crane have given us the most definitive and encyclopedic presentation of Jewish ethics ever assembled.This latest addition to the Oxford Handbook series encompasses twenty-nine essays that span the history of Jewish ethics from biblical times to the present, but that also introduce readers to its applied and theoretical dimensions as well as the practitioners and scholars who collectively define the field of Jewish ethics. Part 1, “Jewish Ethical Theories,” which is more accurately a comprehensive history of Jewish ethics, includes insightful pieces on biblical, rabbinic, and medieval ethics, but also pieces on key figures in the modern period from Baruch Spinoza to Martin Buber, Abraham Isaac Kook, and Joseph B. Soloveitchik, among others. This section also includes important explications of the ethics of the various modern movements of Judaism (Orthodox, Conservative, Reform, and Reconstructionist) as well as essays on specific events and theoretical perspectives that have shaped Jewish ethical discourse in the postwar period—the Holocaust, feminism, and postmodernism. What emerges from these short but remarkably focused and accessible essays is a rich tapestry in which the wide array of genres and methods that characterize the ethics of Judaism are on full display.The second half of the volume is devoted to applied ethics, and here again the diversity of Jewish ethics is showcased. The topics covered include bioethics, the ethics of speech, sexuality, business, the treatment of animals and the environment, politics (both in America and in Israel), criminal justice, and war. The topic of bioethics is wisely subdivided so that we find separate treatments of beginning and end of life, of access to health care, and of genetic technologies. [End Page 219] While some of these essays rehearse positions that will be familiar to those within the tradition, each is an original contribution designed to present the spectrum of positions on that issue that have been articulated by contemporary Jewish ethicists. Accordingly, this volume will now become the first place to look for broad, representative presentations on the most commonly discussed ethical issues of our time.The value of the whole collection is further enhanced by the editors’ introductions, which place the individual essays in context and explain their editorial decisions in selecting and arranging the contributions as they have. Each essay is accompanied by a substantial list of suggestions for further reading that will be valuable to readers in their own right. The entire volume is rounded out with a subject index and a list of references to classical Jewish literature. One could simply not ask for a more carefully constructed or broadly useful handbook on this subject.In any edited collection of this nature, the quality of the individual contributions will vary to some extent. In this instance, the overall quality is extremely high, which is a tribute both to the individual contributors and to the editorial guidance provided by Dorff and Crane. Still, one cannot help but notice that some essays in the second section of the book are more descriptive (e.g., Daniel Sinclair’s essay on end-of-life issues) while others are more ideologically driven (e.g., Arthur Waskow’s essay on environmental ethics). Similarly, while the essays average approximately fifteen to twenty pages each, a few are shorter and more cursory (e.g., Aaron Mackler’s essay on... (shrink)

Now more concise, the fourth edition of Louis P. Pojman and Lewis Vaughn's The Moral Life: An Introductory Reader in Ethics and Literature brings together an extensive and varied collection of eighty-four classical and contemporary readings on ethical theory and practice. Integratingliterature with philosophy in an innovative way, the book uses literary works to enliven and make concrete the ethical theory or applied issues addressed in each chapter. Literary works by Camus, Hawthorne, Huxley, Ibsen, Le Guin, Melville, Orwell, Styron, (...) Tolstoy, and many others lead students intosuch philosophical concepts and issues as relativism; utilitarianism; virtue ethics; the meaning of life; freedom and autonomy; sex, love, and marriage; animal rights; and terrorism. Once introduced, these topics are developed further through readings by philosophers including Plato, Aristotle,Kant, Singer, and Sartre. New to this edition are readings by James Rachels, Alasdair MacIntyre, Samuel Butler, Bertrand Russell, James Q. Wilson, John Corvino, and Stephen Nathanson. This unique anthology emphasizes the personal dimension of ethics, which is often ignored or minimized in ethicstexts. It also incorporates chapter introductions, study questions, suggestions for further reading, biographical sketches of the writers, and an appendix about how to write a philosophy paper. (shrink)

The latest volume of Leibniz’ Politische Schriften, in the great Akademie-Ausgabe of the Sämtliche Schriften und Briefe, reveals the astonishing range of Leibniz’ political-moral-legal-religious-scientific-cultural concerns: if the first, largest and most important section of this new fifth volume deals with justice and law, that is only to be expected, since Leibniz’ doctoral degree was in law and jurisprudence, and since he served as jurisconsult and “intimate counsellor of justice” to an ever-expanding circle of European rulers: first the Elector of Mainz, (...) then the house of Hannover, then the King of Prussia in Berlin, the Emperor in Vienna, and Czar Peter the Great.. But Politische Schriften vol. 5 also treats “church policy” and charitable religious reconciliation—including a Latin memorial poem on the death of benevolently ecumenical Huguenot-turned-Catholic Pellisson ; the raising of Hannover to the status of an Electorate within the Holy Roman Empire; and the relations of the Reich with Europe, especially with the France of bellicose Louis XIV. Moreover vol. 5 takes up “health policy,” the improvement of the coinage, and numerous schemes for the rational re-ordering of the ducal libraries of Hannover and Wolfenbüttel, with emphasis on books in the so-called “higher-faculties”. And all of these apparently diverse, seemingly scattered matters are coherently linked by Leibniz’ charitable concern for le bien général du genre humain: “Provided that something of importance is achieved, I am indifferent whether it is done in Germany or France, for I seek the good of mankind. I am neither a phil-Hellene nor a philo-Roman, but a philanthropos.”. (shrink)

RésuméIl n'y a pas de sujet plus idoine à justifier la philosophie ouverte qui est celle de Dialectica que l'étude de l'évolution du concept de raison dans la pensée occidentale.C'est avec la création de la géométrie déductive que le mot raison prit un sens chez les Grecs du ***Ve siècle av. J.‐C. A l'évidence sensible qui résulte du témoignage de nos sens et ne constate que le comment d'un fait observé, les géomètres grecs substituent l'évidence intelligible qui en explique le (...) pourquoi, en montrant qu'il est la conséquence nécessaire d'un petit nombre de propositions admises comme évidentes. S'élevant du concret à l'abstrait, ils dégagent l'essence intelligible de l'accident sensible et substituent au réel le possible. Les disciplines empiriques des Orientaux font place aux sciences théoriques et explicatives: l'astronomie, la mécanique, l'optique, la théorie musicale. Toutefois, au lieu de voir dans les concepts mathématiques une création de l'esprit, les penseurs‐géomètres de la Grèce les assimilent à une découverte par les yeux de l'ǎme d'essences préexistantes. Ils méprisèrent, en outre, les applications pratiques qui seules peuvent stimuler les sciences expérimentales. De là procèdent les limites, puis l'arrět de la science hellénique.Les conquětes d'Alexandre déversèrent sur l'Occident méditerranéen les religions de salut de l'Orient. A la recherche désintéressée du vrai se substitue la gnose, la révélation de mystères transcendants à la raison. Lorsque le message chrétien devint une philosophie puis une théologie, on en vint à distinguer » la démonstration hellénique « par le raisonnement et la dialectique, et » la démonstration hébraique « par les prophéties et les miracles des articles de la foi. La Scolastique rechercha l'accord de la raison et de la foi, en entendant par raison l'apport de la science et de la philosophie helléniques, assimilées, à partir du XIIIe siècle dans la Latinité, à l'encyclopédie aristotélicienne. La Scolastique échoua dans cette tentative. La doctrine de » la double vérité « fut l'aveu de cette impuissance.Pour se libérer de la mentalité scolastique, il fallut s'affranchir dans l'étude des phénomènes naturels de l'autorité d'Aristote, du joug de la théologie et parvenir à une théorie correcte de la connaissance, en particulier de la valeur des idées abstraites et de la distinction des vérités formelles et des vérités empiriques. Il fallut interpréter comme une création de l'esprit ce que les Grecs assimilaient à une découverte de vérités préexistantes. La désagrégation de l'a priori synthétique, conçu à la façon des Cartésiens et des Kantiens, conduit à se demander ce qui subsiste des exigences a priori de la raison. C'est à quoi s'évertue de répondre la dernière partie de l'article.ZusammenfassungEs gibt keinen geeigneteren Gegenstand zur Rechtfertigung der offenen Philosophie, die von der Dialectica vertreten wird, als das Studium der Entwicklung des Vernunftsbegriffes im abendländischen Denken.Mit der Entstehung der deduktiven Geometrie erhält das Wort Vernunft bei den Griechen des 5. Jahrhunderts vor Christo einen Sinn. An Stelle der gefühlsmässigen Evidenz, die auf der Gewissheit unserer Sinne beruht und lediglich das Wieeiner beobachteten Tatsache feststellt, setzen die griechischen Geometer die logische Evidenz, die das Warum erklärt, indem sie zeigt, dass es eine Folge einer kleinen Zahl von Voraussetzungen ist, die als evident angesehen werden können. Sich vom Konkreten zum Abstrakten erhebend, befreien sie das intelligible Wesen von der Zufälligkeit des Sinnlichen und ersetzen das Reelle durch das Mögliche. Die empirischen Disziplinen der Morgenländer schaffen Platz für die theoretischen und erklärenden Wissenschaften wie Astronomie, Mechanik, Optik, Musiktheorie. Immerhin, anstatt in den mathematischen Konzepten eine Schöpfung des Geistes zu sehen, setzen die geometrischen Denker Griechenlands diese der Entdeckung präexistenter Essenzen durch die Augen der Seele gleich. Sie verachten im übrigen die praktischen Anwendungen, die nur die Experimentalwissen‐schaften anregen können. Daher kommt es, dass die griechische Wissenschaft bei einer gewissen Grenze Halt machen musste.Die Schlachten Alexanders verschlangen im Abendland des Mittelmeeres die Heilsreligionen des Orients. An Stelle des uneigennützigen Suchens nach der Wahrheit tritt die Gnosis, das Erheben des mysteriös‐Transzendenten in den Bereich der Vernunft. Als die christliche Botschaft eine Philosophie, darauf eine Theologie wurde, begann man zu unterscheiden zwischen der » griechischen Beweisführung « mittels Vernunft und Dialektik und der » hebräischen Beweisführung « mittels Prophezeiungen und Wundern des zu Glaubenden. Die Scholastik forschte nach dem Zusammenhang zwischen Vernunft und Glaube, indem sie unter Vernunft den Beitrag der griechischen Wissenschaft und Philosophie verstand, der Aristotelischen Enzyklopädie angeglichen in der Folgezeit des 13. Jahrhunderts im Römischen Reich. Die Scholastik scheiterte in diesem Versuch. Die Lehre der » doppelten Wahrheit « war das Geständnis dieses Unvermögens.Um sich von der scholastischen Mentalität zu befreien, hiess es sich im Studium der Naturereignisse von der Autorität des Aristoteles befreien, vom Joch der Theologie und zu einer korrekten Theorie der Erkenntnis zu gelangen, speziell des Wertes der abstrakten Ideen und der Unterscheidung zwischen formellen und empirischen Wahrheiten. Was die Griechen einer Entdeckung von präexistenten Wahrheiten gleichsetzten, musste als Schöpfung des Geistes interpretiert werden. Die Desagregation des synthetischen Apriori, aufgefasst im Sinne von Descartes und Kant, führte zur Frage, was vorhanden sei von den apriori‐Erfordernissen der Vernunft.Dies zu beantworten, bemüht sich der letzte Teil des Artikels.There is no subject more suitable to the open philosophy of Dialectica than the study of the development of the concept of reason in Western thought.The word » reason « acquired a meaning with the creation of deductive geometry by the Greeks of the Vth cent. B. C. These geometers substituted for the sensible evidence, which only establishes the » what « of an observed fact, the intelligible evidence which explains the » why « of such an observed fact, by showing that it is the necessary result of a small number of statements, accepted as self‐evident. Rising from the concrete to the abstract, the geometers isolated the intelligible essence from the sensible accident, and substituted for the real the possible. The empirical technics of the Orientals made place for the theoretical sciences of the Greeks: astronomy, mechanics, optics and musical theory. Instead, however, of seeing mathematical concepts as creations of the mind, the Greek geometers considered them as preexisting entities, discovered by the eyes of the soul. They furthermore disregarded the practical applications which alone can stimulate experimental sciences. These were the limitations and the causes of the eventual end of hellenic science.The conquests of Alexander brought to the Western Mediterranean the religions of salvation of the East. The gnose, revelation of mysteries transcending reason, took the place of the disinterested search for truth. As the Christian message became a philosophy and then a theology, the distinction came to be made between the » hellenic demonstration of the faith « by logic and dialectics, and the » hebrew demonstration « by the prophecies and the miracles. The scholastics sought to reconcile reason with faith, by defining reason as the legacy of Greek science and philosophy, identified, after the XIIIth century, with the Aristotelian Encyclopedia. They failed in this endeavour. The doctrine of the » double truth « was the admission of this failure.In order to progress beyond the scholastic outlook, it was necessary to reject the precepts of Aristotle in the study of natural phenomena, to become free of the tyranny of theology, to develop a correct theory of knowledge, especially as regards the role of abstract ideas and the distinction between formal and empirical truths. It was necessary to interpret as a creation of the mind what the Greeks considered the discovery of preexisting truths. The breakdown of the synthetic apriori of the Cartesians and the Kantians leads one to wonder what remains of the a priori requisites of reason. The last part of the article suggests an answer to this question. (shrink)

Abstract:San Diego, California, is the eighth largest city in the United States and one of the least affordable cities in the world. Many people in San Diego experience significant ramifications from competition for space. Currently, the southern side of downtown San Diego is the hottest area for development in San Diego county. This article examines the redevelopment of Barrio Logan, a small Latino community that borders downtown San Diego. Barrio Logan is a part of San Diego's third oldest community. The (...) study interviewed ten planning board members who participated in redevelopment and rezoning processes and provided thematic data. In addition, ten U-T San Diego newspaper articles also provided data on a referendum initiated by the marine industry to repeal adopted zoning ordinances. The data are used to discuss the construction of personal, group, and institutional social reality that influenced the outcome of the redevelopment and rezoning processes. The successful Barrio Logan Redevelopment Project Area process was about both the restoration and the sociopolitical empowerment of the community. Due to that redevelopment process, Barrio Logan has begun to emerge as a vibrant, exciting community. A subsequent redevelopment effort, the Barrio Logan Community Plan Update (BLCPU), focused on instituting new zoning ordinances to address the incompatible land uses and toxins in Barrio Logan. Industry in the community has resisted these types of changes to the zoning ordinances for decades. This resistance culminated with a referendum that repealed the BLCPU, which had been passed by the San Diego City Council. The marine industry's central selling vision of jobs influenced a majority of San Diego City voters outside of Barrio Logan to reject the Plan 1A version of the BLCPU. The reasons for and ramifications of the rejection of Plan 1A are discussed and steps Barrio Logan and the other San Diego redevelopment districts could take to improve their chances of winning a future referendum election are recommended. (shrink)

Building Better Health Care Leadership for Canada explains the development and implementation of the Executive Training in Research Application program. Managed and funded by the Canadian Health Services Research Foundation in partnership with the Canadian Medical Association, the Canadian Nursing Association, and the Canadian College of Health Care executives, EXTRA is a two-year national fellowship program that uses the principles of adult learning theory as well as practical projects to educate senior health care leaders in making more consistent use of (...) research evidence in their management roles. Fellows apply the theory learned in residency sessions and educational activities to projects within their home organizations. The authors identify the imperative for better use of evidence, outline the core elements of the curriculum, and capture the real-world experience of regional leaders and fellows involved in making specific changes informed by research-based evidence within their organization. Contributors include Jean-Louis Denis, Terrence Sullivan, Owen Adams, Malcolm Anderson, Lynda Atack, Robert Bell, Sam G Campbell, Sylvie Cantin, Ward Flemons, Dorothy Forbes, J. Sonja Glass, Paula Goering, Karen Golden-Biddle, Jeffrey S. Hoch, Paul Lamarche, Ann Langley, John N. Lavis, Jonathan Lomas, Margo Orchard, Raynald Pineault, Brian D. Postl, Christine Power, Trish Reay, Jean Rochon, Denis A. Roy, Andrea Seymour, Samuel B. Sheps, Micheline Ste-Marie, Nina Stipich, David Streiner, Carl Taillon, and Muriah Umoquit. (shrink)

Windelband, réputé comme chef de l'école néokantienne de Bade, s'oppose comme Bergson au relativisme et au positivisme. Pour lui, comprendre Kant, c'est le dépasser, et ce, dans la direction de Hegel ; lire Bergson, c'est retrouver le sens de l' événement dans une métaphysique de l'irrépétable, qui, en montrant l'insuffisance du criticisme, ouvre la porte aux sciences historiques. Cela est l'interprétation positive de Bergson. Mais la critique est qu'il faut séparer totalement la psychologie de la philosophie, contrairement à la tradition (...) philosophique française, encore observée par Bergson. Mais le volontarisme bergsonien apparaît comme représentatif de l'esprit de la philosophie du tournant du XIXe au XXe siècle. Mieux encore, avec Bergson, la philosophie retrouve l'ambition d'être une vision globale du monde. Windelband, well-known for being the leader of the Neo-Kantian School of Bade, together with Bergson, is opposed to both relativism and positivism. According to him, understanding Kant means going further than the latter and, more, in Hegel's direction. Reading Bergson means finding again the meaning of event within metaphysics of what may not be repeated which, by showing the insufficiency of criticism, opens a new way towards historical sciences. Such is the positivie interpretation of Bergson. But the criticism is such as one should imperatively separate psychology from philosophy, contrary to the French philosophical tradition, still observed by Bergson. But Bergsonian voluntarism appears as some kind of representative of the spirit of philosophy at the turn of the 19th-20th century. Better further, with Bergson philosophy recaptures its ambition to become a global vision of the world. (shrink)