This study examines the multiple dimensions of the agdal system, a traditional Berber form of environmental management that regulates access to communal natural resources so as to allow the regeneration of natural resources. In fact, this ingenious system of agro-pastoral land rotation is ultimately beneficial for the conservation of the bio-physical environment, the performance of the present-day local economy and the maintenance of prevailing social cohesion and cultural coherence. Hence, agdals constitute a key element for the reinforcement of the sustainability (...) of existing agro-pastoral societies and ecosystems, but need to be better understood in order to explore necessary adaptations in the changing world of today. (shrink)

Si Marx aujourd'hui doit retrouver la radicalité qui a porté en ses premiers commencements sa pensée révolutionnaire, il faut rompre définitivement avec les évidences les mieux établies de son interprétation. La pensée de Marx, loin de pouvoir être rattachée au sol du matérialisme, s'enracine au plus profond de l'idéalisme allemand dans ce mouvement de pensée qui vient contester en ses fondements ultimes la métaphysique et son ordre, l'ordre d'un entendement captif de l'horizon borné de la positivité. Pensée de subversion de (...) l'ordre de la positivité, la pensée de Marx se laisse alors définir comme un mouvement de déstabilisation du monde, mise en abyme de son fondement. Cette disqualification an-archique de l'arche est au principe de la pensée de la révolution radicale et de la mise en question fondamentale du pouvoir. Dans l'espace ouvert par cette double Bestimmung, idéaliste, an-archique, la pensée de Marx, en opposition à toute interprétation qui y voit une pensée du social, définit un individualisme radical qui se veut la critique absolue de toute volonté d'édification d'un nouvel ordre, individualisme qui ne laisse plus rien prévaloir qui fasse violence à la valeur de sens de l'autonomie.The road to Marx's thought supposes as its condition a movement of radical depositioning in relation to the classically established guidelines for journeying through his work. Marx's thought, in opposition to any interpretation which sees therein a reflection on the social sphere, defines a radical form of individualism which is intended as the absolute criticism of any desire to construct a new order, an individualism which allows absolutely nothing which might obstruct the value of the meaning of autonomy to prevail. (shrink)

In this article, I study Richard’s paradox, and I consider several of its solutions. I then restate the paradox using Kolmogorov’s theory of complexity. Taking as a starting point Chaitin’s demonstration that Kolmogorov’s understanding of «complexity» is only relative, I put forth a new solution to the paradox.

We study the Full Bayesian Updating rule for convex capacities. Following a route suggested by Jaffray (IEEE Transactions on Systems, Man and Cybernetics 22(5):1144–1152, 1992), we define some properties one may want to impose on the updating process, and identify the classes of (convex and strictly positive) capacities that satisfy these properties for the Full Bayesian Updating rule. This allows us to characterize two parametric families of convex capacities: ${(\varepsilon,\delta)}$ -contaminations (which were introduced, in a slightly different form, by Huber (...) (Robust Statistics, Wiley, New York, 1981)) and ${\varepsilon}$ -contaminations. (shrink)

Résumé Si la manifestation a donné à l’ exsistentia ses lettres de noblesse, l’on découvre une irréductibilité de l’existence eu égard à sa manifestation, une réserve de ce qui est par rapport à ce qu’il laisse apparaître de lui-même. Parce qu’il a relayé le platonisme en son élaboration plotinienne, le johannisme a mis l’accent sur une extase de l’être hors de lui-même, condition même de l’émergence du vocabulaire de l’ex-sistence ; mais parce qu’il a poursuivi son chemin au-delà du plotinisme, (...) Marius Victorinus a reconnu une indépendance de l’existence à l’égard de son apparaître extatique. Cette indépendance de l’existence (l’existence paternelle) à l’égard de ce qu’il laisse transparaître tient au fait que cette extase est commandée par la volonté. Avec le Logos, la « puissance » de Dieu, par elle-même inconnaissable, prend l’apparence d’une « sagesse ». Le johannisme platonicien de Marius Victorinus occupe en ce sens une place centrale entre l’« expressionnisme » origénien et l’« idéalisme » augustinien. (shrink)

On connaît de Charles Larmore (1950), philosophe moral américain contemporain, ses célèbres objections à John Rawls, mais peu de travaux se concentrent sur sa philosophie : son réalisme moral, sa réhabilitation partielle de l'idéal d'authenticité, sa version du libéralisme politique ou encore à sa théorie normativiste du moi. Ce sont ces différents aspects de sa pensée que les études contenues dans ce volume, premier ouvrage entièrement consacré à l'oeuvre de Charles Larmore, interrogent et mettent en perspective. Un essai inédit du (...) philosophe américain ainsi qu'un débat entre Charles Larmore et Alain Renaut autour de la controverse réalisme-idéalisme y figurent également, en guise de conclusion. (shrink)

Alain de Lattre. IV RÊVERIE ET PROFONDEUR Avant d'aller plus loin, tâchons de rassembler sur quelques traits ce que nous avons vu. Il y a de la distance dans les choses, disions-nous '. Fort bien. Quelle distance ? Celle qu'on pourrait voir ...

Leibniz comprenait la question pourquoi y a-t-il quelque chose plutot que rien? sur un mode ontologique; il l'interpretait dans le cadre d'une physique continue, lineaire et necessaire; et il y repondait en invoquant le principe de raison suffisante. Nous comprenons desormais cette question sur un mode non ontologique, en substituant une notion relativiste et pragmatiste de realite a la notion absolue d'etre; nous l'interpretons dans le cadre d'une physique discontinue, non lineaire et probabiliste; et nous y repondons en denoncant, sur (...) un mode non sceptique, le principe de raison suffisante. Operer un tel renversement de l'analyse leibnizienne ne suffit toutefois pas. Car nous restons dans le cadre de la logique binaire adoptee par Leibniz, a savoir l'opposition entre le quelque chose (1) et le rien (0)... (shrink)

"L'exil" de Schweitzer à Lambaréné répond à l'appel du Christ.

Name der Zeitschrift: Kant-Studien Jahrgang: 108 Heft: 1 Seiten: 116-133.

Une définition moderne de l'art, qui fait le point des problématiques classiques et contemporaines. Par-delà les polémiques récentes, deux grandes thèses semblent désormais triompher : l'art serait indéfinissable, et les critères d'évaluation des oeuvres irrémédiablement subjectifs. Tout dépendrait de la décision de l'artiste et de la réception du public. Qu'en est-il vraiment?

La décentralisation ne passionne pas les foules. Pourtant, elle n'en demeure pas moins à l'épicentre de trois grands défis de modernisation de l'action publique. Le premier concerne la responsabilité croissante que prennent les hauts fonctionnaires des collectivités locales dans l'animation des dispositifs d'action publique. Le deuxième défi concerne les joutes quotidiennes qui mettent aux prises les différents acteurs de la décentralisation pour trouver concrètement des solutions aux problèmes de logement, de déplacement, d'éducation, de sécurité ou d'emploi. Troisième défi enfin : (...) les symboles de la décentralisation, les grandes collectivités expérimentant un travail inédit de certification et de stabilisation des valeurs de l'intérêt général. (shrink)

While Logics of Worlds already emphasized that one’s participation in a process of truth is signalized by an affect and already pointed out some of the affects connected with these processes (enthusiasm, joy, pleasure, beatitude), the further elaboration of this topics remains the task of the third part of the Being and Event, which has yet to be written and is entitled The Immanence of Truths. The first part of the lecture discusses the very reasons for this work, its necessity, (...) and its place in my opus thus far. The task of The Immanence of Truths is to elaborate the question of how somebody is incorporated into a truth-process, how this relates to the question of the subject and the very role of philosophy itself. The latter is not the process of truth in a similar manner as its four conditions, it does presuppose them, but not the other way around. A short sketch of the inner structure of The Immanence of Truths follows and the argument in favour of the transformation of the formal category of negation. The role of the paraconsistent logics in The Immanence of Truths is to conceptualize the process of truth. The aleatory, the contingent character of any event namely means that we have to insist that there is a cut and that the truth is in the position of an exception, but which, however, is not something untransmittable. Concerning the question of the transmission and the ineffable, I distance myself in relation to Plato’s as well as to Bergson’s treatment of this question. For me, the category of an exception is a dialectical category. It has to be thought on one hand as a negation, which is not a miracle of some sort, and on the other as something inner, immanent (perhaps that was aimed at by Lacan with the term ‘extimacy’). The negation is namely an operator which simultaneously divides and includes, it is also part of the dialectical thought which includes the contingent and is therefore not deterministic. Everything that has been said so far has consequences for the functions of philosophy and concerns the question of the relationship between philosophy and life. Philosophy for me as a discipline departs from the conviction that there are truths. It is triple, being at the same time the diagnostics of an age, the construction of the concept of truth, and the existential experience of true life i.e. the immanent experiment of what is a true life, “what is it to live”. This is signalled by the affect of true life and by the formula “to live as an immortal”, which does not entail any kind of sacrifice or recompense. (shrink)

In this paper, I offer an analytical and normative framework to re-visit the question of whether state parties should derogate from the European Convention on Human Rights (ECHR) in order to combat the COVID-19 pandemic via harsh ‘lockdown’ measures. It is three-pronged. First, I show that the predominant debate on the (non-)derogation question is informed by a textual approach to adjudication, which severely limits the analytical and evaluative horizon for addressing the issue. Most importantly, it cannot address one salient fact (...) about the effects of lockdown measures, namely their highly disproportionate effects on vulnerable groups and minorities. Second, I argue that proportionality assessment should be the basis for determining whether state parties ought to derogate or not. This is because proportionality’s very purpose is in part to track the effects of state interferences on minorities and vulnerable groups by measuring the disproportionate burden imposed on them. It is also because proportionality assessment has very different requirements between limitation clauses built into the relevant Convention articles (e.g. Article 5, Articles 8–11) and the derogation clause (Article 15) under the ECHR. Surprisingly, while the emerging literature almost always mentions proportionality as an important component of the analysis, it does not investigate the extent to which each regime (derogation or limitation) better performs it, and why. Third, I draw from the philosophical literature on the ‘right to justification’ to clarify the egalitarian and justificatory function of proportionality. Unlike derogation, limitation clauses have a much higher and systematic requirement of justification, which makes the case for non-derogation clearer and stronger. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Toward a Political Economy of the Libro De AlexandreSimone Pinet (bio)The carefully composed and craftily pronounced stanzas of the thirteenth-century Libro de Alexandre, if mostly a (free) translation of Gautier de Châtillon’s Alexandreis, provide readers with glimpses of northern Iberia in descriptions and comparisons, but especially through curious formulations and eloquent rewritings.1 These incite the reader to reflect upon the emergence of the vernacular regime of literary composition by (...) clerics that developed in the thirteenth century, a corpus known to us as the mester de clerecía. In this corpus, the use of the vernacular, in particular, brings with it an unproblematized sense of transparency of the context in which the works of mester de clerecía were produced, a genre of which the Libro de Alexandre is a key poetic point of origin. Next to an emphasis on a Latinate syntax and recitation techniques that underline the corpus’s clerical production, the irruption of quotidian phrases, vocabulary, figures of medievalization, and especially of Iberization, make these texts a privileged site to study the articulation of the varied phenomena that from economics to the grammatical, from Aristotle to technology, come to revolutionize medieval culture from the twelfth century onward. Of the many peculiar uses of the vernacular in the Libro de Alexandre, references that connote a sense of worthlessness through the repeated structure “not worth an X, ” especially those that express the comparison with minted coinage of little value: dinero, meaja, pepión, or sueldo, as in “not worth a penny,”2 will serve here as a point of entry. These hyperbolic [End Page 44] expressions, common to Romance languages, underline not only the moral and economic ambivalence of terms such as preçio, valor, honor, pagar(se), dar crédito, and so forth, but also the incorporation of a monetary economy within this ambivalence. These types of expressions, moreover, produce a linguistic marker for such ambiguity, as Louis F. Sas noted when he underlined the “affect” which marks, at the level of speech, the reference to abstract terms such as infinity, nothing, and zero in these types of constructions [469, 471].3Sas notes that the vast majority of the occurrences of these phrases in the Libro de Alexandre happen “in combination with the word valer, with its synonyms, or with dar por, that is, in contexts of exchange” [475]. Many years before Sas exhaustively documented these expressions, Alois Richard Nykl had interpreted their presence as related to barter and a supposed clerical contact with local markets, which to some extent could explain their frequent use in the poem, and he especially mentioned the use of fruits and vegetables in these expressions. Nykl also suggested these were “rustic” similes, favored by men of the clergy such as Berceo, Juan Ruiz, and the authors of the Alexandre and the Fernán González, showing, in his opinion, these men’s contact with a certain world in which fruits and vegetables could serve as payment for the church or diezmo, bringing in through this curious interpretation not only a historical economic context but also its [End Page 45] qualification as something “rustic” or at least foreign to the cleric [311].4In 1929, a couple of years after Nykl’s article appeared, George Irving Dale would correct his affirmations, noting that the expressions called “rustic” by Nykl belonged to a well-studied figure called figurative negation. Dale remarked that figurative negation appeared already in the Poema de mio Cid, and he directed the reader to the bibliography offered by Menéndez Pidal in his edition of the Poema under the title of “Refuerzo de la Negación” [Cantar de Mio Cid 1: 376 and glossary]. In his article, Dale wrote in passing that the type of adjectives used with these expressions “increases the insignificance or lack of value” [324]. Later, agreeing with Dale, Sas wrote that the emphasis added to these phrases through the use of adjectives such as vile or rotten did not point to any medieval particular practice beyond that of a peculiar affect, which has been interpreted in terms of “simplicity.” In the next pages I want to suggest some lines of... (shrink)

La diffusion, la lecture et l’emploi de la littérature patristique se multiplièrent dans les controverses scolastiques ( xiii e et xiv e siècles). Les entreprises de traductions, de collectes et de synthèse correspondirent à un usage argumentatif fort. En même temps, les évolutions de la pensée et des techniques intellectuelles conduisirent à considérer de plus près les contextes historiques des sources patristiques, l’intention des auteurs et donc à relativiser leur apport propre. La littérature patristique et le discours théologique prirent des (...) parcours de plus en plus distincts et autonomes. (shrink)

Depuis 2002, les régions sont pleinement responsables de la gestion des TER. Cette évolution permet-elle de faire l'hypothèse que la décentralisation s'apparente à une forme instituée d'expérimentation et d'innovation publiques ? L'hypothèse mérite discussion tant elle heurte frontalement une certaine tradition politique française.

Because the meaning of indexical expressions fluctuates, they have long been enigmatic for the theory of signification in phenomenology. In Husserlsymbolicintentional horizonproper concept” provide answers. Without the new phenomenological value of the theory of concept and intentionality, it is impossible to understand the linguistic operation of indexicality.

The lesson of atoms. Lucretius' influence in Diderot. Diderot appreciated Lucretius' poem, which was for him an early introduction to the philosophy of the ancient atomists. He probably intended the Ręve de d'Alembert, which posits the most daring hypotheses of his own philosophy of nature, to be a modern De rerum natura. However, the influence of Lucretius on the Encyclopedist appears to be complex. If Diderot clearly contradicts certain atomist theses, notably as they concern the origin of living beings, this (...) is doubtless due to his fidelity to a profound Epicurean principle - that of the complete autonomy of natural forces - which, in his opinion, needs to be defended on new grounds. Beyond its literal statements, one can thus follow in the Ręve the principal intelligible frameworks characteristic of the De rerum natura, as well as a poetic mode of writing inspired by Lucretius and intended to arouse the speculative imagination. Mots-clé: Diderot, Lucrčce, épicurisme, atomisme, matičre, philosophie naturelle, sensibilité, transformisme. (shrink)