Les chaînes privées allemandes ne sont pas vraiment réputées pour le niveau élevé des débats qu'elles diffusent; la surprise est d'autant plus grande pour le zappeur qui, aux alentours de minuit, tombe sur ce genre de phrases : « La superstition économique est un peu comme l'éventail des vertus bourgeoises » ou « Les solutions se trouvent toujours dans la rue, dans le trafic. » Aucun doute : il s'agit d'une des émissions culturelles les plus remarquables - au sens plein (...) du mot - d'Alexander Kluge. Kluge a trouvé en Joseph Vogl un partenaire idéal pour sa technique d'interview si caractéristique. Le résultat de cette passion commune, ce sont plus de 40 interviews télévisuelles qui renouvellent le genre en profondeur. La digression, maniée avec un talent particulier, n'y est jamais gratuite. (shrink)

Krindž komedija može učiniti ljude toliko nelagodnima da se osjećaj neugode nastavlja i nakon što komedija prestane. Ovaj rad objašnjava taj učinak, koji nazivam "krindž preostatak". Ako se publika slabo poveže s likovima, smiju se. Ako se snažno povežu, imaju negativnu emocionalnu reakciju – na primjer, teško im je gledati ili žele napustiti prostoriju.Prvo, tvrdim da su šale u krindž komediji ilokucijski činovi osmišljeni da izazovu smijeh putem posredne neugode (Austin, 1975). Drugo, priznajem da te šale ne proizvode uvijek željeni (...) perlokucijski učinak smijeha – ponekad šala ne uspije prevladati neugodu, ostavljajući gledatelja samo u stanju nelagode. Treće, oslanjajući se na teoriju benigne povrede McGrawa i Warrena (2010), objašnjavam da višak neugode proizlazi iz maksimiziranja povrede u komediji uz relativno mali dodatak benignog. Na kraju, tvrdim da je zabavnost krindž komedije uvjetovana nedostatkom socijalno-psihološkog distanciranja. Budući da ne ostavlja prostor između gledatelja i lika, nelagoda se maksimizira, komedija postaje manje benigna (odnosno snažnija povreda) i polarizirajuća kao rezultat. Ovo objašnjava i) zašto krindž komedija kod nekih gledatelja proizvodi komičan "preostatak", gdje se osjećaj neugode nastavlja i nakon što komedija završi, i ii) zašto krindž komedija kod nekih izaziva smijeh, a kod drugih stresne reakcije. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.2 (2001) 371-373 [Access article in PDF] Book Review French Fiction in the Mitterrand Years: Memory, Narrative, Desire French Fiction in the Mitterrand Years: Memory, Narrative, Desire, by Colin Davis & Elizabeth Fallaize; 160pp. Oxford: Oxford University Press, 2000, $24.95. Like the Mitterrand era itself, Davis and Fallaize's French Fiction in the Mitterrand Years is somewhat uneven. The election of François Mitterrand in 1981 as the (...) President of the Fifth Republic was a milestone in modern French history. After the conservative politics of the 1960s and 70s, the election of a socialist president and legislature seemed to offer the possibility of a new political and intellectual atmosphere. Indeed, the first two years of Mitterrand's presidency brought sweeping reforms. However, several scandals, continued economic problems and later "cohabitation" with a right-wing legislative majority muted the original verve. Mired in partisan politics, the government often appeared ineffectual.As with the political arena, French fiction of the 1980s was produced under the shadow of another long-standing French institution--the nouveau roman. Again we find a new direction, a turning-away from the past during the 1980s. Yet there was no outright refusal. There were no manifestos or polemical articles written by budding novelists, no claim to Literature. As Annie Ernaux describes her work Une Femme (1987): "Mon projet est de nature littéraire [...]. Mais je souhaite rester, d'une certaine façon, au-dessous de la littérature" (My project is of a literary nature [...]. But I wish to remain, in a certain way, beneath literature (p. 144).This lack of pretension is important, for it helps us better understand the writing of the period. As Davis and Fallaize point out, in the fiction of the Mitterrand years we find a return to history, to the subject, and to storytelling, three areas disdained by the new novelists of the 1950s and 60s (pp. 12-15). But at the same time, there is not an elegiac return to the conventions of the past. There are no didactic tales of Lucien de Rubempré's lost illusions. A good example of this is Patrick Roegiers's Beau Regard (1990), the account of a dinner during which hardly anyone speaks, told by a narrator who knows no one else at the table. Davis and Fallaize note: "In these novels the event is merely an incident, the story no more than an anecdote, and the anecdote merely a fait divers" (p. 147). Although not inconsequential, argue Davis and Fallaize, there is an unquestionable modesty to these texts.In the introduction to their work Davis and Fallaize write: "The aim of the current book is to analyze some of the most important and interesting directions in French fiction through detailed discussions of a selection of texts, all published during François Mitterrand's period as President of the Fifth Republic (1981-95)" (p. 1). This is exactly what they accomplish, selecting six novels--Duras's L'Amant (The Lover, 1984), Pennac's Au bonheur des ogres (The Scapegoat, 1985), Semprun's La Montagne blanche (1986), Echenoz's Lac (Lake, 1989), Guilbert's A l'ami qui ne m'a pas sauvé la vie (To the Friend Who Did Not Save [End Page 371] my Life, 1990), and Ernaux's Passion simple (Simple Passion, 1991)--and spending one chapter on each. They also discuss some of the important features of the era's fiction including memory, especially of World War II, contemporary culture and postmodernism, and autofiction.However, the book's limited goal also leads to some of its problems. As a whole, the work lacks cohesion. Chapters often read like individual essays. Moreover, although some chapters are well-grounded critically and contextually, others are not. Finally, the conclusion is too brief to synthesize aptly the various topics discussed in the previous chapters. The reader does not have a solid grasp of the fictional landscape of the Mitterrand years, but rather, as the introduction indicated, knowledge of "some of the [...] interesting directions in French fiction."One of the most illuminating chapters considers Daniel... (shrink)

La thèse kuhnienne de l’incommensurabilité semble mettre en cause le réalisme scientifique. Une réponse à cette mise en cause consiste à se focaliser sur la continuité de la référence. La théorie causale de la référence, en particulier, semble offrir la possibilité d’une continuité de la référence susceptible de fournir une base pour l’espèce de comparabilité entre théories que requiert le réaliste. Dans « baptiser et rebaptiser : la vulnérabilité des désignations rigides », Kuhn attaque la théorie causale et l’essentialisme auquel (...) cette théorie est liée. La position de Kuhn est défendue par Rupert Read et Wes Sharrok [Read & Sharrok 2002b]. Dans cet article, j’examine les arguments présentés par Kuhn, Read et Sharrok, et je montre qu’ils ne fournissent aucune raison de douter ni de la théorie causale, ni de l’essentialisme. (shrink)

RésuméCet article vise à présenter et à discuter le sophisme de transfert et de substitution d'al-Fārābī (d. 950-1 CE) dans son peu étudié « Sur les topoi trompeurs » (Kitāb al-amkina al-muġalliṭa), ainsi que la critique d'Averroès (d. 1198 CE), selon laquelle al-Fārābī aurait violé l'airmation d'Aristote sur l'exhaustivité de sa liste de sophismes. La première moitié de cet article présente le traité d'al-Fārābī et ses innovations par rapport aux Sophistici elenchi d'Aristote. La deuximème partie se concentre sur la critique (...) d'Averroès dans son soi-disant commentaire intermédiaire (talḫīṣ) sur les SE d'Aristote et discute la validité de ses arguments contre al-Fārābī. Comme notre analyse finale le montrera, la critique d'Averroès ne tient pas suffisamment compte de l'indépendance du traité d'al-Fārābī par rapport au SE d'Aristote, de sa négligence à l’égard de l’étude de la tromperie et de la contre tromperie dialectique, et de son accent particulier sur les sciences démonstratives. À la lumière de l'innovation d'al-Fārābī, son « Sur les topoi trompeurs»s'avère être un ouvrage d'une grande originalité qui s'appuie sur un large éventail de textes sources. (shrink)

Cette lettre, publiée ici pour la première fois en français, dans sa version originale, a été envoyée par Jean Wahl à Martin Heidegger le 12 décembre 1937. Elle répond à une lettre que Heidegger avait écrite à Wahl une semaine plus tôt au sujet des thèses de Wahl dans la célèbre conférence « Subjectivité et transcendance ». [1] Dans cette conférence, qui a été décrite comme « un tournant dans l’histoire intellectuelle du XXe siècle », [2] Wahl s’interrogeait, entre autres, (...) sur la mesure dans laquelle la philosophie pouvait fournir une théorie générale des intuitions d’existences particulières telles que Kierkegaard ou Nietzsche. En d’autres termes, une philosophie de l’existence était-elle possible, ou ces existences elles-mêmes n’étaient-elles pas « à la fois plus ‘existentielles’ et plus vraiment philosophiques que les philosophies de l’existence »? [3] Dans sa réponse, Heidegger déclarait que sa propre pensée ne pouvait être qualifiée de philosophie de l’existence, car elle ne s’occupait de l’être humain que dans la mesure où celui-ci pouvait éclairer l’être lui-même. Wahl, cependant, n’était pas convaincu, et dans la lettre publiée ici, il défend à la fois sa décision d’appeler Heidegger un philosophe de l’existence et propose plusieurs objections à la manière dont Heidegger essaie de répondre à la question de l’être. (shrink)

RÉSUMÉCet article est une réponse aux commentaires de Kirk Ludwig et d'Alexander Miller sur la première partie de Donald Davidson's Triangulation Argument: A Philosophical Inquiry. Il répond aux objections de Ludwig selon lesquelles l'argument de la triangulation ne réussit pas à établir le caractère social du langage et de la pensée. Il répond à l'invitation de Miller à comparer le non-réductionnisme de Davidson avec celui de Crispin Wright, ainsi que l'aspect social de la thèse de Davidson avec celui de (...) la thèse de Saul Kripke. Il répond enfin aux questions de Miller concernant mes affirmations sur la normativité de la signification. (shrink)

Depuis la Renaissance, une série de textes témoignent de l’intérêt des artistes pour l’informe, d’un passage du Traité de la peinture de Léonard de Vinci à Degas, Danse, Dessin de Valéry. Léonard de Vinci, Alexander Cozens ou Paul Valéry proposent des « exercice[s] par l’informe», selon l’expression de Valéry. Il s’agit bien d’« exercice[s] », d’activités répétées pour aiguiser les facultés de l’esprit. Ces exercices s’adressent avant tout aux artistes et plus particulièrement aux dessinateurs et aux peintres ; ils (...) constituent une préparation à la création artistique. Ils n’ont généralement pas pour but d’appréhender l’informe ; c’est pourquoi Valéry emploie la tournure « exercice[s] par l’informe» : travailler l’informe est un moyen, une activité qui a le plus souvent pour fin une œuvre qui manifeste un rapport renouvelé aux formes. Comme les « exercices spirituels » dont Pierre Hadot a montré l’importance dans la philosophie antique, ces exercices reposent sur une pratique plutôt que sur une théorie ; comme eux, ils engagent l’esprit — l’entraînement d’une faculté particulière réclame en fait le concours de plusieurs. Cette pratique, qui n’est jamais définitivement acquise, doit par conséquent être répétée. En effet, chacun de ces exercices possède une fonction critique et la critique doit être reconduite tant que perdure l’habitude ou l’illusion qu’elle combat. La différence essentielle tient à la visée de l’exercice : les pratiques que nous étudierons ne tendent pas à réformer le mode de vie du sujet et ainsi à transformer le sujet lui-même, mais à produire une œuvre. Vinci, Cozens et Valéry proposent des exercices artistiques. Si l’exercice spirituel est « une pratique destinée à opérer un changement radical de l’être », selon l’expression d’Hadot, l’exercice artistique possède sans doute un but plus modeste : il vise à développer les facultés fondamentales pour la création artistique, telles que l’imagination, « les capacités d’invention », selon l’expression de Cozens, ou la sensibilité. Les exercices spirituels tendent à apprendre à vivre, tandis que les exercices artistiques ont pour but d’apprendre à créer. Parmi ceux-ci, les exercices par l’informe se distinguent par leur radicalité. D’abord, ils jouent souvent un rôle liminaire : ils exercent l’esprit et dans certains cas le corps en vue de la première étape de la création artistique, l’invention. Mais surtout, ils exercent des facultés fondamentales pour la création artistique, en particulier dans le domaine des arts visuels, pour lesquels écrivent non seulement Vinci et Cozens mais aussi Valéry : les exercices par l’informe ont pour enjeu non seulement d’apprendre à créer, mais aussi d’apprendre à voir. (shrink)

Les chaînes privées allemandes ne sont pas vraiment réputées pour le niveau élevé des débats qu'elles diffusent; la surprise est d'autant plus grande pour le zappeur qui, aux alentours de minuit, tombe sur ce genre de phrases : « La superstition économique est un peu comme l'éventail des vertus bourgeoises » ou « Les solutions se trouvent toujours dans la rue, dans le trafic. » Aucun doute : il s'agit d'une des émissions culturelles les plus remarquables - au sens plein (...) du mot - d'Alexander Kluge. Kluge a trouvé en Joseph Vogl un partenaire idéal pour sa technique d'interview si caractéristique. Le résultat de cette passion commune, ce sont plus de 40 interviews télévisuelles qui renouvellent le genre en profondeur. La digression, maniée avec un talent particulier, n'y est jamais gratuite. (shrink)

This article examines the relation between shame and the notion of the noble starting from Alexander’s Ethical Problems. Problem 21 is prompted by the Aristotelian discussion of the concept of shame. NE 2.7 1108a30–35 and NE 4.9 1128b15–21 present an apparent contradiction that Alexander aspires to solve: in the former passage, Aristotle states that shame is virtue-like in being praiseworthy; in the latter, shame’s praiseworthiness is restricted to young people. Alexander solves this contradiction by rejecting the second (...) passage: shame is not an emotion and its praiseworthiness applies to virtuous adults in particular. This article claims that, although Alexander rightly relates shame to the knowledge of the noble, neither of the Aristotelian passages must be rejected. The emotional status of shame is exhibited by Aristotle’s definition of shame as fear of disrepute. However, by considering shame and fear as ethical motivations, particularly in the case of courageous citizens and learners, the article shows that shame, unlike fear, implies knowledge of as well as sensitivity towards the noble. Moreover, the restriction of shame’s praiseworthiness to young people is defended by showing that shame is the best option in the absence of virtue. By contrast, the fully virtuous adult, i.e. the phronimos, is not supposed to feel shame. Neither does the phronimos act out of shame, nor does he feel prospective or retrospective shame. (shrink)

Hyperlogic is a hyperintensional system designed to regiment metalogical claims (e.g., “Intuitionistic logic is correct” or “The law of excluded middle holds”) into the object language, including within embedded environments such as attitude reports and counterfactuals. This paper is the first of a two-part series exploring the logic of hyperlogic. This part presents a minimal logic of hyperlogic and proves its completeness. It consists of two interdefined axiomatic systems: one for classical consequence (truth preservation under a classical interpretation of the (...) connectives) and one for “universal” consequence (truth preservation under any interpretation). The sequel to this paper explores stronger logics that are sound and complete over various restricted classes of models as well as languages with hyperintensional operators. (shrink)

Relational egalitarians argue that democratic institutions are justified by appeal to relational equality. According to the skeptical challenge, equality of political power is not required for relational equality, and the relational egalitarian case for democracy fails. I defend the relational egalitarian justification of democracy. I develop an analysis of social status and show that inequalities of power will not entail inequalities of status. I then show that inequalities of power will robustly cause inequalities of status and argue that this vindicates (...) the relational egalitarian case for democracy, because such theories have a much more pragmatic standard of success for the justification of democracy than conceptual necessity. I consider the objection that if inequalities of power robustly cause inequalities of status, then relational egalitarians should also oppose democratic institutions, because officials such as legislators or judges will have more power than citizens. In reply, I argue that relational egalitarians are only opposed to inequalities of status that mark a failure of recognition respect, and that inequalities of status that follow from democratically licensed inequalities of power will not mark such a failure. I conclude that the skeptical challenge is unsuccessful, and that the relational egalitarian justification of democracy is sound. (shrink)

Seit dem 2. nachchristlichen Jahrhundert werden die Schriften von Aristoteles kommentiert. Diese Ausgabe enthält griechische Kommentare zu seinem Werk vom 3. bis 8. Jahrhundert n. Chr., u. a. von Alexander von Aphrodiensias, Themistios, Joh. Philoponus, Simplicius in griechischer Sprache.

The General Data Protection Regulation (GDPR) of the EU confirms the protection of personal data as a fundamental human right and affords data subjects more control over the way their personal information is processed, shared, and analyzed. However, where data are processed by artificial intelligence (AI) algorithms, asserting control and providing adequate explanations is a challenge. Due to massive increases in computing power and big data processing, modern AI algorithms are too complex and opaque to be understood by most data (...) subjects. Articles 15 and 22 of the GDPR provide a modest regulatory framework for automated data processing by, among other things, mandating that data controllers inform data subjects about when it is being used, and its logic and ramifications. Nevertheless, due to the phrasing of the articles and the numerous exceptions they allow, doubts have arisen about their effectiveness. In this paper, we empirically evaluate the quality and effectiveness of AI disclosures as mandated by the GDPR. By means of an online survey (N = 835), we investigated how data subjects expect to be informed about the automated processing of their data. We then conducted a content analysis of the AI disclosures of N = 100 companies and organizations. The combined findings reveal that current GDPR-mandated disclosures do not meet the expectations and needs of data subjects. Explanations drawn up following the guidelines of the generic formulations of the GDPR differ widely and are often vague, incomplete and lack transparency. In our conclusions we identify a path towards standardizing and optimizing AI information notices. (shrink)

This chapter contains sections titled: Introduction Necessity and Essence Naming and Reference Rules and Meaning Conclusion References.

Can we have a posteriori knowledge of modal facts? And if so, is that knowledge fundamentally a posteriori, or does a priori intuition provide the modal component of what is known? Though the latter view seems more straightforward, there are also reasons for taking the first option seriously.

Metaphors involve immense explanatory power and positive impact predominantly in the scientific education and popularization. Still the use of metaphors in science might be a double-edged sword. Introduction of the computer metaphor to many scientific fields in the last century resulted in reductionist approaches, oversimplifications and mechanistic explanations in science as well as in humanities. In this short commentary we developed further the computer metaphor by prof. Noble and the illusions this metaphor led to in genetics, linguistics and consequently DNA (...) linguistics. (shrink)

Gleichzeitig reformuliert er die Erbsundenlehre der christlichen Tradition, wenn er den Menschen als radikal bose bezeichnet. Heit zeigt, dass Kant die Spannung zwischen Freiheit und Sunde nur durch religiosen Vollzug fur uberwindbar halt.

This essay is an analytical extension of Roland Barthes’ structural analysis of an excerpt from the Old Testament (Genesis 32: 22–32), known as “The Struggle with the Angel”. It thus continues the search for “the third meaning” of this enigmatic passage. In this essay, “The Struggle with the Angel” is undertaken in the phenomenological (xenological) register which situates it in the liminal sphere at the crossing of disclosure and concealment. Subsequent semiotic analyses of three visual renditions of Genesis 32: 22–32, (...) Rembrandt’s “Jacob’s Struggle with the Angel”, Sir Jacob Epstein’s “Jacob and the Angel”, and Marc Chagall’s “Jacob Wrestling with the Angel”, show the “third meaning” of the passage to be predicated on the foundational relation between naming and facing, pointing to the understanding of “The Struggle” as the face-to-face relationship of love and responsibility grounded in ethics. (shrink)

ObjectiveIn this study we used functional magnetic resonance imaging to investigate whether motor imagery of handwriting and circle drawing activates a similar handwriting network as writing and drawing itself.MethodsEighteen healthy right-handed participants wrote the German word “Wellen” and drew continuously circles in a sitting and lying position to capture kinematic handwriting parameters such as velocity, pressure and regularity of hand movements. Afterward, they performed the same tasks during fMRI in a MI and an executed condition.ResultsThe kinematic analysis revealed a general (...) correlation of handwriting parameters during sitting and lying except of pen pressure during drawing. Writing compared to imagined writing was accompanied by an increased activity of the ipsilateral cerebellum and the contralateral sensorimotor cortex. Executed compared to imagined drawing revealed elevated activity of a fronto–parieto-temporal network. By contrasting writing and drawing directly, executed writing induced an enhanced activation of the left somatosensory and premotor area. The comparison of the MI of these tasks revealed a higher involvement of occipital activation during imagined writing.ConclusionThe kinematic results pointed to a high comparability of writing in a vertical and horizontal position. Overall, we observed highly overlapping cortical activity except of a higher involvement of motor control areas during motor execution. The sparse difference between writing and drawing can be explained by highly automatized writing in healthy individuals. (shrink)

We report the results of a vignette study with an online sample of the German adult population in which we analyze the interplay between need, equity, and accountability in third-party distribution decisions. We asked participants to divide firewood between two hypothetical persons who either differ in their need for heat or in their productivity in terms of their ability to chop wood. The study systematically varies the persons’ accountability for their neediness as well as for their productivity. We find that (...) participants distribute significantly fewer logs of wood to persons who are held accountable for their disadvantage. Independently of being held accountable or not, the needier person is partially compensated with a share of logs that exceeds her contribution, while the person who contributes less is given a share of logs smaller than her need share. Moreover, there is a domain effect in terms of participants being more sensitive to lower contributions than to greater need. (shrink)

In the Soviet scientific literature of 1920‒30 the concept of probability was holly debated. The frequency concept which was proposed by R. von Mises became popular among Soviet physicists belonging to the L.I. Mandelstam community. Landau and Lifshitz were also close to this concept in their famous course of theoretical physics. A.Khinchin, a mathematician who cooperated with Kolmogorov, opposed to the frequency conception. In this paper we try to demonstrate that the frequency position was connected with the anthropomorphous approach to (...) physics, whereas Khinchin’s positions implied the criticism of anthropomorphism and put forward the ideal of objective knowledge. (shrink)

The purpose of the research is to analyze the context, the essence, and the philosophical implications of Franz Rosenzweig's reconsideration of the ban on idolatry as an implication of pure monotheism. As often as not idolatry is defined generally as the adoration of some images that, representing deity, are considered to be autonomous and hereupon become the objects of worship. The study confines itself to the analysis of the significance of the ban on idolatry in Rosenzweig's interpretation of the concept (...) of difference that underlies his theoretical model of the Other. The consideration proceeds on the general assumption that the encounter of tradition with modernity is the factor that determines the radical change in the philosophies of societies under modernization. In this context, the ancient ban on idolatry means the rejection and prohibition of whatever representation as intricate mediation that is, in turn, the hallmark of modernity. However, according to Rosenzweig, idolatry is not the usage of images as the representations of the reputedly unrepresentable God, but the fixation on one image which would mean the arbitrary limitation of God's infinite freedom to reveal himself visually. This implies that the reconsidered ban on idolatry does not require the absolute prohibition of representation, but the latter should be construed as temporal. Such an approach prevents the identification of the representation of entity with this entity itself, the sign with the thing, and therefore prohibits self-referentiality. Rosenzweig's stance determines also his understanding of familiarity, unfamiliarity, and difference in art and translation. Rosenzweig's emphasis on the shocking influence of the defamiliarizing difference as the feature of the work of art correlates with his interpretation of the translation that should make stable shared senses unfamiliar. Thus, the reconsidered ban on idolatry underlies Rosenzweig's conception of the reconciliation between Jewish tradition and modernity. (shrink)