International Studies in the Philosophy of Science, Volume 25, Issue 3, Page 303-305, September 2011.

Business Ethics, the Environment & Responsibility, Volume 31, Issue 2, Page 589-600, April 2022.

Volume 20, Issue 7, July 2020, Page 174-177.

De 1815 - avec le Congrès de Vienne qui inaugure une ère de Restauration - à mars 1848, avec les répercussions de la révolution de février en Europe, la période du Vormârz ("avant mars") se caractérise, au sein du monde germanique, par une vie intellectuelle d'une particulière effervescence. Les grandes philosophies qui se sont construites pour dépasser Kant, avec Fichte, Schelling et Hegel, autorisent bon nombre de penseurs allemands à considérer l'Allemagne comme étant philosophiquement en avance sur son temps, ou (...) tout au moins à la pointe de la modernité. Cette avance théorique tranche pourtant avec la réalité politique et sociale de l'époque, façonnée par Metternich. Une solution de cette contradiction dans laquelle se trouve l'Allemagne semble alors résider, aux yeux de certains auteurs, dans l'idée suivant laquelle il ne resterait plus à l'Allemagne qu'à réaliser sa philosophie. Le présent ouvrage entend contribuer à l'analyse de la façon dont le thème de la réalisation de la philosophie est élaboré par, ou à partir des réflexions de plusieurs auteurs de l'époque. Il s'agit des Jeunes Hégéliens, et principalement : Eduard Gans, Heinrich Heine, Arnold Ruge, Ludwig Feuerbach, Max Stirner, David Strauss, les frères Bruno et Edgar Bauer, Moses Hess, Michel Bakounine, August von Cieszkowski, Karl Marx et Friedrich Engels."--Page 4 of cover. (shrink)

Michel Serres nous est familier sous les traits du père de Petite Poucette, de l'écrivain, du conteur, du philosophe scientifique. Il l'est certainement moins sous ceux du "pèlerin de l'absolu", comme il aimait à se définir. Pourtant, que l'on évoque ses premiers ouvrages honorant la figure d'Hermès, les voix animistes peuplant le chant du monde, la parole forte de Bioqée, les anges dont il écrivit La Légende, les accents panthéistes du Tiers-Instruit, les chants poétiques, voire les expériences mystiques, qui ont (...) innervé ses livres jusqu'à la clé de voûte de Relire le relié, le thème du religieux émaille de part en part sa philosophie. Anne Baudart, philosophe proche de Serres, propose ici une nouvelle approche, qui revisite l'œuvre du penseur à l'aune des liens - parfois inattendus, mais toujours vivants - qu'il a tissés, de livre en livre, avec le religieux. N'aspirait-il pas, au fond, à une religion du lien, qui n'exclut rien ni personne?"--Page 4 of cover. (shrink)

Faire l’histoire de l’hystérie est une tâche aussi difficile que celle qui consistait, au xixe siècle, à la cerner médicalement. L’hystérie fait partie de ces pathologies, dotées d’un substrat médical fuyant, complexe, qui, brouillage supplémentaire, ont été adoptées par le langage courant : un des ces « mots baladeurs », comme l’écrit l’auteur, qui supposent une analyse serrée des conditions de leur emploi et une mise en contexte systématique sur la longue durée. L’histoire classique de la...

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Business for the Common Good: A Christian Vision for the Marketplace by Kenman L. Wong and Scott B. Rae, and: Market Complicity and Christian Ethics by Albino BarreraAnn GibsonBusiness for the Common Good: A Christian Vision for the Marketplace Kenman L. Wong and Scott B. Rae Downers Grove, Ill.: InterVarsity Press, 2011. 285 pp. $24.00Market Complicity and Christian Ethics Albino Barrera New York: Cambridge University Press, 2011. 312 (...) pp. $91.00At first glance, Business for the Common Good and Market Complicity and Christian Ethics appear to be similar. Their respective authors seek to address the relationship of business and ethics—two words many readers have a difficult time putting into the same sentence, let alone into the same philosophical discussion. Both books are part of a publisher’s series: the first is part of InterVarsity’s Christian Worldview Integration series and the second is part of Cambridge University Press’s New Studies in Christian Ethics series. Nonetheless, their purposes and approaches to the subject of business ethics are quite different. Kenman Wong and Scott Rae address whether it is possible for a person to be in business for any purpose other than earning profits (28); Albino Barrera addresses whether we are morally responsible for the unintended consequences of our market transactions and, if so, to what extent would or could this be true (3).Wong and Rae lay the foundation for their argument that working in business is a calling and service to God by discussing the role of work in God’s original plan for humankind. They then contend that the biblically inspired qualities [End Page 208] of service, trust, and perseverance can be developed and nurtured in one’s business practices (114). Recognizing that business also reflects the consequences of sin—with its focus on wealth, success, and ambition (115)—they recommend that business persons cultivate spiritual disciplines such as remembering the Sabbath, considering the use of time from God’s perspective, and learning to see one’s work as a gift from God rather than as wearisome toil. They remind the reader of the following: God is the ultimate owner of all our material possessions (123); we are wise when we hold our wealth and possessions loosely (124); and the Bible measures success by the excellence with which we work (as a human reflection of God’s excellence) and by our faithfulness in pursuing this goal of excellence (133, 134).Although Wong and Rae sought to write a philosophy or theology of business (37), the book they wrote is practical; it does not have much theory and its theological assumptions are not fully explicated. Rather, it provides helpful suggestions for addressing problematic tensions in business—such as management and power, marketing and manipulation, and globalization and economic inequity. The authors remind the reader that God calls for justice and commands us to love our neighbor. In this light, they call business persons to reen-vision their work as an opportunity for serving God and neighbor. In their discussion of ethics in business they unequivocally state that “God requires integrity in the workplace not because it’s profitable but because it’s right and honors him” (188). Although they use footnotes, Wong and Rae write in a conversational style and sometimes use personal examples and stories to illustrate their points. The book contains only a scripture index, and it does not include a bibliography.In contrast, Barrera writes in a tight, logical, highly readable style; he uses extensive footnotes and provides an excellent bibliography. Drawing on concepts from tort law, economics, social philosophy, and theology, he argues for the necessity of considering the unintended consequences of our market activities. Such consideration is required because “we are the generation that ushered in the post-industrial era” with its economic reality of globalization, which both “creates new and more demanding economic obligations even as it greatly expands the occasion for our complicity in or indifference to one another’s economic misconduct” (3).Barrera’s study opens with a theory section that discusses problems in business ethics—accumulative harms, overdetermination, and interdependence—even as it seeks to answer three questions: who is complicit, why... (shrink)

Il y a deux types d'absence. S'ensuivant de quelque perte ou de quelque attente caractérisée, la première se rapporte à un objet déterminé. Tout à l'inverse, plus générale et plus fondamentale, la seconde est si indéterminée qu'elle nous laisse désemparés de ne pas même savoir ce qui nous manque. C'est elle qui est à l'origine aussi bien des désespoirs amoureux que de l'espérance philosophique, et qui explique qu'il y ait en nous, comme disait Malebranche, 'toujours du mouvement pour aller plus (...) loin'. C'est elle aussi qui suscite la question de Faust dans l'opéra de Berlioz, que nul ne peut s'empêcher de poser et qui sert de fil directeur au présent essai: 'où trouver ce qui manque à ma vie?'"--Page 4 of cover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Maurice Blondel on the Practice of Supernatural ReligionAnne M. CarpenterIntroductionMaurice Blondel attended daily Mass to the very end of his life.1 This essay is, in a way, a meditation on this fact. But it is more nearly a confrontation with Blondel's philosophical argument in defense of human action's capacity for affirming the infinite, for "containing" the infinite in its affirmation of the infinite, an affirmation achieved in action's finitude. (...) That is, this is an essay on Blondel's argument for a supernatural religion that can be literally practiced. Much like Blondel's larger philosophical works, this essay spends its time exploring the coordinating ground of supernatural religion, which is the natural world split open in two directions: in its very existence, which is a supposition of what absolutely outstrips its power; in its very action, which in ecstasy takes the shape of a desire for a reversal that it cannot offer itself. So the natural world presupposes the supernatural and desires the supernatural while remaining, of its own power, natural. Blondel makes a theoretical distinction in the universe that, concretely, is a natural–supernatural one committed to a single destiny. This theory and this concreteness cohere in order to make the literal practice of religion both possible and necessary, terms that this essay explains. [End Page 1305]Action: The Problem of Theory and PracticeBlondel's later writing in the 1930s expands on an important paradox that appears in the very early L'Action (1893). That paradox has to do with a distinction between theory—that is, the world of ideas and reflection—and practice, by which Blondel means the concrete world of human action, a world that for Blondel is an expansive range or "body" of action. It is true, after all, that an idea is not a deed. And yet no deed is without its idea, without the mediatory power of the act of consciousness, nor without the mediation of this consciousness's rationality—a further synthesizing act within consciousness—even when the deed contradicts reason. "Hence," says Blondel, "it is because we find in our acts a kind of creative sovereignty that we have a consciousness of ourselves and reason; it is because we are reasonable and conscious of ourselves that we judge ourselves capable of voluntary initiative."2 The paradox, at one angle, is this leap or gap, this difference nevertheless sustained by a mediation, where ideas and deeds are non-identical yet inseparable. At another angle, it is a paradox that a "science of practice" has to straddle, since it studies (as science) what it is not: concrete action (practice). Blondel, whether young or of his latter days, is after the possibility of such a science. He is also after the bond between reasoning and acting. In this section, I also seek that bond, and I make use of Blondel's early and later works together to give a sense not of Blondel's development, but of the Gestalt of his life's work with respect to the bond between thought and action.3The bond first requires the rejection of monism. Though Blondel's stance toward theologies of his day tends to be more well-known among theologians, and therefore filtered through questions of nature and grace and carried through to a rejection of a two-tiered conception of the universe, still, his nearer interlocutors are often monists: modern philosophers and the modern sciences, and their strange compatriots in history, the spiritual movements of the fin de siècle, involving spiritualisms of various kinds, recollected in our popular imagination today in visions of crystal balls and séance tables. The positivism of the modern sciences and of modern (French) philosophy poses a totally self-contained "nature" that can be explained [End Page 1306] without religion, in a form of what English speakers might call "secularism," but which is more accurately filtered through French Republican desires for laïcité.4 While Blondel was writing, there were not only these political and scientific and philosophical trends, but also the semi-pantheistic, variously agnostic religious movements that dominated privileged circles in Europe at the time. These are a kind of... (shrink)

The Family and the Nation pose la question du lien entre classe de sexe et droits et devoirs patriotiques. La famille et la nation sont des entités juridiques qui, toutes deux, imposent des devoirs à leurs membres, au premier rang desquels l’obéissance à l’autorité souveraine. Les problèmes engendrés par cette double allégeance vont être considérables lorsque, dès les premières années de la Révolution, famille et nation vont entrer en concurrence : comment une épouse prise entre l’injonction...

Journal Name: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Volume: 2013 Issue: 196 Pages: 473-488.

Un spectre hante l'Université française : celui de la déconstruction. Créé par Jacques Derrida à la fin des années 1960, ce concept est devenu, dans l'esprit des réactionnaires de tout poil, le mot-valise désignant tout ce qu'ils haïssent dans la pensée, lorsque celle-ci cherche à émanciper davantage qu'à ordonner. Dégénérescence de la culture, mépris pour les grandes œuvres, délire interprétatif, amphigouri linguistique, danger politique, confusion sexuelle, licence morale : à en croire les ennemis de la déconstruction, tout ce qui va' (...) mal dans le monde lui est imputable. Que signifie la fixation frénétique d'une frange d'intellectuels sur tout ce qui peut ressembler à une pensée différente, inventive et fondamentalement démocratique? Que cela signifie-t-il, si ce n'est la volonté de policer la pensée et ses institutions, pour mieux, ensuite, policer les corps? Telle est l'interrogation qui a présidé au colloque "Qui a peur de la déconstruction?", qui s'est tenu à l'École normale supérieure et à la Sorbonne en janvier 2023. En voici les actes."--Cover page 4. (shrink)

Henri Bergson note dans sa préface aux Pages choisies de Tarde combien ce dernier a tiré un merveilleux parti du raisonnement par analogie, dont il aurait fait « le procédé essentiel de sa méthode ». Dans ses « Études psychologiques sur moi-même » (journal inédit de Tarde), on trouve très tôt des réflexions du jeune Tarde sur sa méthode, laquelle consiste à voir d’une part le rapport des choses dissemblables (synthèse imaginative chaude), et à voir la différence des choses semblables (...) (analyse froide). Pas d’analogie sans différence, pas de différence sans analogie ; dans cet article nous nous proposons de revenir sur la justification spéculative et la pratique tardienne de l’analogie, fondement d’un individualisme supérieur qui contient selon nous tout le génie de Tarde. (shrink)

Dirigé par Maureen Daly Goggin, professeure de lettres à l’Arizona State University, et par Beth Fowkes Tobin, professeure de lettres et de Women Studies à l’University of Georgia, ce livre collectif rassemble vingt contributions (essentiellement venues des États-Unis, mais aussi d’Europe) précédées d’une introduction et complétées d’une forte bibliographie de 27 pages, d’un index des noms propres et des noms communs, d’une présentation des auteurs et accompagnées de 77 illustrations commenté...

L’auteur de Bentham : A Guide for the Perplexed, Philip Schofield, est spécialiste de Bentham, directeur du Bentham Project et directeur de la publication des Collected Works of Jeremy Bentham. Comme l’indique le nom de la collection dans lequel son ouvrage est publié, A Guide for the Perplexed est un opuscule qui a l’ambition de faire connaître la pensée du philosophe utilitariste Jeremy Bentham à un public de lecteur non avertis. Sept chapitres s’attè..

Günther Anders, Hannah Arendt, Hans Jonas, Emmanuel Levinas, Karl Làwith, Herbert Marcuse, Leo Strauss, Eric Weil... Non sans quelque paradoxe, la philosophie sociale, politique, métaphysique de l'après-guerre a été largement représentée par des penseurs allemands ou formés en Allemagne, qui avaient la particularité d'avoir été des étudiants de Martin Heidegger et d'être en même temps d'origine juive. Ce volume, issu d'un colloque international tenu à Paris en 2012, a voulu les penser ensemble pour la première fois et étudier sur quel (...) fond historique et intellectuel cette double spécificité a été possible. Quelle dette chacun d'entre eux a-t-il pu contracter à l'égard de ce maître commun et quelle distance ont-ils pu prendre (ou ne pas prendre) par rapport à lui après la Seconde Guerre mondiale? Un double questionnement qui permettra d'écrire une nouvelle page de la philosophie allemande, qui pourrait bien être aussi une page de la philosophie juive au XXe siècle. (shrink)

"Publié en 1994, traduit chez Vrin en 2007, L'esprit et le monde de John McDowell n'a cessé de susciter des débats dans le monde philosophique anglo-saxon, sur l'esprit, la connaissance, le langage et la nature, contribuant à définir de nouvelles questions. Pour la première fois, cette oeuvre, qui emprunte aussi bien à Wittgenstein, Strawson et Davidson qu'à Kant et Hegel, et tente de dépasser l'opposition traditionnelle entre la philosophie dite "continentale" et la philosophie dite "analytique", fait l'objet d'une lecture critique (...) en France. Les contributions ici rassemblées, ainsi que les réponses de John McDowell, font suite à une "première vague" de commentaires critiques qui lui furent adressés et qui le conduisirent à s'expliquer sur ses thèses et à en modifier légèrement quelques-unes (comme la thèse du contenu conceptuel de la perception). On trouvera ici, dans les différentes contributions, un éclairage sur les raisons et les portées de cette critique, et, dans les réponses, des formulations pour la plupart tout à fait inédites de McDowell."--Page 4 de la couverture. (shrink)

Ces deux excellents ouvrages forment un continuum bien qu’ils puissent être lus séparément. En effet, ils portent sur des périodes différentes : 1400-1870 et 1870-1920 mais qui se suivent et traitent du même thème : « The Woman Question in France ». De plus, l’architecture de chaque livre est identique et débute par plusieurs pages de citations de protagonistes de l’époque, ce qui d’emblée rend la lecture vivante et nous fait comprendre que l’accent est mis sur les voix des femmes (...) et dans une... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Pro P. Sulla OratioAnn VasalyD. H. Berry, ed. Cicero: Pro P. Sulla Oratio. With introduction and commentary. Cambridge: Cambridge University Press, 1996. xxvi 1 335 pp. 2 figs. Cloth, $64.95. (Cambridge Classical Texts and Commentaries, 30)As the author points out, Pro Sulla is only the fifth of the fifty-eight extant speeches of Cicero to receive a full-scale scholarly commentary in English in this century (the last English commentary on (...) Pro Sulla being J. S. Reid’s school edition of 1882). Berry convincingly argues that this particular speech in no way deserves the neglect into which it has fallen, for it is at once compelling as a paradigm of Ciceronian persuasive technique and invaluable as a reflection of Roman political, social, and legal affairs in the tumultuous period of the 60s b.c. Furthermore, a new edition of the text was surely called for, since neither Clark’s OCT of 1911 nor Kasten’s Teubner editions (1933, 1949, 1966) collated more than three of the manuscripts cited by each, whereas for the present edition Berry has collated all seven of the principal manuscripts and has provided [End Page 471] a complete account of the evidence (using the apparatus criticus for five of the manuscripts and providing a collation of the often corrupt readings of two others in Appendix 2). Unlike earlier editors, he has been able to draw on P. L. Schmidt’s discovery in 1974 of a collation by J. Gulielmius of the twelfth-century codex Erfurtensis. This collation, transcribed and published by Berry in 1989, is particularly valuable as it is the only reliable witness to the lost folios of the Erfurtensis which contained most of Pro Sulla.In addition to an account of the manuscripts, Berry’s full introduction treats the life of P. Cornelius Sulla; historical, political, and legal questions concerning his trial; and various aspects of the speech itself, including structure, prose rhythm, and date of publication. Here, the years Berry has devoted to preparing this work are reflected in his careful and thorough treatment of prosopography (the relationship of the defendant to Sulla the dictator is also treated in a separate appendix) and in his acute analysis of the laws under which the defendant was charged. It is interesting to note that Berry also confronts head-on two issues that ultimately concern our assessment of Cicero not as a persuasive orator or an effective politician but as an ethical human being: “Was Sulla Guilty?” and “The Morality of Cicero’s Defense” comprise the last two subsections of the part of the introduction that deals with the trial. Dismissing the hostile, and ultimately uncritical, method of some earlier scholars who tended to accept as truth the exact opposite of any assertion made by Cicero in a speech, Berry is inclined to absolve Sulla of a number of the more serious charges on which he was prosecuted, and especially of active complicity in Catiline’s attempted coup of 63. Proceeding from this thesis, he goes on to assert—rather boldly, given that the shades of Mommsen, Syme, and Carcopino still haunt any scholar willing to credit Cicero with a show of moral courage—that “if Sulla was indeed innocent of the charges relating to the conspiracy, then Cicero may be regarded as having stepped in, at great personal risk, to save a man who was innocent at least of the main charges on which he was accused, and who otherwise would have been condemned” (42).The commentary expands on various prosopographical and legal questions raised by the text, and Berry is particularly adroit at unraveling the meaning of a number of perplexing passages. Among many valuable discussions that could be cited: Roman social practice vis-à-vis the often conflicting demands of amicitia in judicial proceedings (143); Torquatus’ charges and Cicero’s strategy of response concerning the damning contents of Cicero’s letter to Pompey (265–66); the nature of Torquatus’ accusations of Sulla’s complicity in the “first conspiracy” (270–73); the editio process used to empanel the jurors in the trial (316–18).Every commentary has a unique character that reflects the preoccupations and special interests of its author. The... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Spontaneity, Savaging, and Praise in Pindar's Sixth PaeanAnne Pippin BurnettThe fragments of Pindar's Sixth Paean—almost all of the opening strophe survives, as well as sixty consecutive lines of mythic narrative1—add up to a complex song that celebrates gracious gods even as its cult cry greets a destructive epiphany. Critical discussion has nonetheless limited itself to two narrow questions: the nature of the song's ceremonial occasion (who sings, and has (...) something gone wrong?), and the relation of its mythic episode to that of Nemean 7 (how is this Neoptolemus tale more offensive than the one told in the epinician?).2 Since these are the established "problems," I shall let them dictate a double approach to what is meant to be a more engaged reading of this Delphic song.First, the actualities of the occasion. Because the opening lines of Paean 6 describe the singers3 as rescuers come in a time of need, most scholars believe that there was something irregular about its performance. The song begins in this way:(1–18)By Olympian Zeus I beg you,mantic golden Pytho, with Aphrodite and the Graces4receive me, songful prophet of the Muses,5at this sacred season,for by Castalia's bronze–fenced springI heard an orphaned sound deprivedof dancing men, and so I cameto guard your citizens from insufficiencyand to defend the honors that are mine. [End Page 494] Obedient to my heart, like child to cherished mother, Ientered Apollo's grove, thisnursery of feasts and crowns where Delphic maidsin throngs sing Leto's sonand strike their feet upon the ground,close to the shady omphalos of Earth.These lines have inspired extended discussion because they seem to report an extraordinary event—the unexpected appearance of a chorus. Who are these singers, scholars ask, and why do they burst, à l'improviste, into a sacred place that is somehow benighted? Wilamowitz supposed that, the usual festival chorus of Delphians having for some reason failed to materialize, Pindar now comes with a group of his own to save the day,6 and this emergency theory, in one form or another, has dominated subsequent discussion. Scholars ask whether the members of this pinch–hitting chorus are locals, Thebans, or perhaps, asWilamowitz supposed, visiting Aeginetans? And they wonder about the exact nature of the crisis. Has a commissioned poem failed to arrive, so that Pindar simply trained the expectant dancers in a last–minute substitute song? Or is it a chorus that has gone missing, one that never got trained or was not dispatched, as it should have been, from abroad? These questions are put and answered in various ways, but all who have written about this song agree almost to a man that its opening speaks for a poet7 who actually rescues a threatened festival by training and bringing [End Page 495] a surprise chorus as an unexpected gift to Delphi.8 I prefer to argue, on the contrary, that this self–portrait of a chorus that hastens to a performance spot is not a bit of Pindaric autobiography but an elegant example of a favorite choral convention, the "arrival fiction."9 The problems of occasion, even that of the dancers' identity, all shift or disappear when the "emergency" of these opening lines is understood as a poetic contrivance.Spontaneity was a professed ideal in the Greek world, and those who performed in any realm simply because they were trained to do so were paradoxically expected to be disorderly and inharmonious (, P. O. 2.86).10 Best celebrations and most truthful praise would come from hearts and minds immediately moved to celebrate and praise, and yet according to Greek festival practice these activities also demanded a multiplicity of participants if they were to have their greatest effect. Ideally, then, a community would give thanks or attempt placation through a group of singing and dancing individuals, each following his own impulsive response to a festive stimulus, all performing with limbs and voices in perfect unison. This was the model offered by the very first singing of a Delphic paean, when all the sailors followed Apollo... (shrink)

Sur la couverture des albums parus aux éditions Delcourt, on peut lire « Marcel Proust, À la recherchedu temps perdu, adaptation et illustrations de Stéphane Heuet ». En affichant ainsi son rôle avec modestie,l’adaptateur-illustrateur réussit à faire endosser à Proust la paternité littéraire d’une BD , ce qui n’est pas rien. Comble d’ironie ou de provocation, la Recherche illustrée par Heuet,c’est Tintin au pays des Guermantes. Dans les cases rectangulaires d’un strip standard au graphisme résolument« ligne claire », ceux qui (...) aiment la phrase proustienne en ses méandres, avec sa lecture au lentcours, découvrent une ligne TGV : Un amour de Swann en deux albums de 517 dessins, au lieu des200 pages en Pléiade. Cette alliance contre-nature est dénoncée par certains défenseurs de la littératurequi y voient une dénaturation de l’oeuvre et par des amoureux de la BD d’auteur qui déplorent une BDsans audace graphique. L’objet de cet article est de répondre à ces deux objections.On the cover of an album series published by Delcourt is written “Marcel Proust, À la recherche du tempsperdu, adaptation and illustrations by Stéphane Heuet”. With such an unassuming announcement of his role,the adaptor-illustrator manages to ascribe the literary paternity of a comic strip to Proust himself, which is no mean feat. And as a final irony or provocation, the “Recherche du temps perdu” illustrated by Heuet becomes “Tintin in the Land of the Guermantes”. As they peruse the rectangularframes of a classic comic strip with their “clear line” graphic style, those who enjoy a leisurely ramblethrough Proust’s meandering paragraphs may well find themselves aboard a high-speed train at full throttle:“Un amour de Swann” in two albums and 517 drawings, instead of 200 pages from the publisher Pléiade. Thisunnatural alliance has been denounced by advocates of literature as a travesty of Proust’s work, and bydevotees of authored comic strips as a work devoid of graphic boldness. This article sets out to answer both ofthese objections. (shrink)

"Dans l'Antiquité grecque et romaine, la voix occupe une place éminente. Phénomène d'abord acoustique, elle se diffracte dans les nombreux domaines où elle est mise en oeuvre : chant, musique, poésie, médecine, philosophie, religion, rhétorique, théâtre. Les dix-huit études de ce volume pluridisciplinaire sont consacrées aux pouvoirs et aux effets de la voix, tels qu'ils sont exposés par la philosophie et la littérature antiques d'Homère à Augustin. Comment les modalités d'émission et de réception des voix sont-elles perçues, comprises et décrites? (...) Comment les textes des Anciens peuvent-ils encore résonner pour nous d'une voix forte?"--Page 4 of cover. (shrink)

La musique s'éprouve et se vit, et ne se laisse pas seulement analyser et comprendre. Active, dominatrice, source en même temps d'une passivité unique, elle atteint des couches profondes qui dessinent le mystérieux domaine du pré-verbal, directement en prise sur le vivant du corps. À preuve son aptitude à induire immédiatement du mouvement, dilater l'espace et donner une énergie incomparable, ou encore suspendre le temps. La musique plus que tout autre art instruit sur le "sentir", pour autant qu'on ne la (...) cantonne pas à une autonomie ou à une pureté qui l'ampute du chanter et du danser, lesquels manifestent cette part irréductible. Le sentir obéit à une autre logique que celle du sens et de la vérité. C'est un être-au-monde que les couplages traditionnels comme ceux de l'émotion et de la raison, ou de l'expression et de la forme, échouent à cerner. Sa complexité, son maillage interne, sa structuration dynamique, plaident en faveur de notions qui trouvent dans ce contexte une teneur philosophique renouvelée, comme celles de rythme et de symbole, également d'un art de narrer. L'approche phénoménologique, attentive au corps vécu, et l'orientation de la théorie critique soucieuse de toutes les formes de réification, y compris de la perception et de ses gestes, sont conjointement mobilisées pour explorer le sentir à partir de la musique. Erwin Straus d'une part, en son approche du pathique, Walter Benjamin et Theodor W. Adorno d'autre part, sont les principaux acteurs de ce croisement. Celui-ci s'ouvre à d'autres penseurs, dont André Schaeffner et Susanne Langer. Le premier, à propos de l'instrument de musique, la seconde à propos du symbole non-présentationnel, se montrent en effet particulièrement appliqués à ne pas séparer l'expérience de la musique des processus corporels et physiologiques qui sont en jeu dans le rythme et dans l'écoute."--Page 4 of cover. (shrink)

Journal Name: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Volume: 2013 Issue: 196 Pages: 215-227.

L'étude d'Ann Van Sevenant se fonde sur l'un des textes les plus anciens de l'humanité, appelés les Gothas. Ces chants, attribués à Zarathushtra Spitama, sont à l'origine de la religion zoroastrienne, qui a eu une influence considérable sur les trois monothéismes et qui est encore pratiquée aujourd'hui par 250 000 personnes dans le monde. Mais il y a aussi une dimension existentielle dans la pensée de Zarathoustra dont les grands philosophes orientaux et occidentaux se sont inspirés tout au long de (...) l'histoire, entre autres, Pythagore, Héraclite, Platon, Aristote, Plotin, Mani, Augustin, Avicenne,Thomas d'Aquin, Pléthon, Ficino, Spinoza, Hume,Voltaire, Kant, Hegel et Nietzsche. Cet ouvrage propose une nouvelle approche de la philosophie à partir de Zarathoustra."--Page 4 of cover. (shrink)

"Si le "jargon de l'authenticité" a sans doute rendu nombre de phénoménologies incapables de penser l'histoire et le politique, Merleau-Ponty a su le faire au coeur des textes étrangement les moins commentés, dans leur lien même, ceux des cours au Collège de France de 1954-1955: L'Institution et La Passivité. Des cours que cet ouvrage se propose enfin de relire, en discussion serrée avec l'ensemble de l'oeuvre merleau-pontienne, tant celle qui les précède que celle qui leur succède, pour la dévoiler autrement. (...) Cela, en trois temps, qui sont autant de "lectures de Merleau-Ponty", et de portes d'entrée dans son oeuvre la moins connue. Trois temps formant les parties de cet ouvrage qui suivent l'élaboration du concept merleau-pontien d'institution dans son rapport même à la passivité, sans chronologie fixe, et sans voeu de systématicité, mais en tentant d'être fidèle à la rédaction même de ces notes de cours d'une rare densité. Des cours qui foisonnent de références, tant à son oeuvre propre qu'aux nombreux auteurs avec lesquels Merleau-Ponty dialogue, tissant ainsi de nouveaux liens thématiques, et n'hésitant pas, par exemple, au coeur même d'un chapitre sur le vivant, à évoquer la question de la révolution marxiste. De Ruyer, Gesell, Lévi-Strauss, Alquié, Lachièze-Rey, à Sartre et Freud, etc., ce sont autant de dialogues qui éclairent en effet l'oeuvre et l'auto-critique de Merleau-Ponty, qui se confronte ici, mieux que nulle part ailleurs, à l'échec de son oeuvre passée, comme au contexte de l'époque. Plutôt qu'une exégèse ou qu'une interprétation orthodoxe, il s'agit au fond de continuer la pensée de Merleau-Ponty en questionnant ses dilemmes, ceux de la praxis mais aussi et en amont ceux de la méthode entre analogie et métaphore, en puisant à des essais qu'il aura en partie abandonnés, et qui nous semblent pourtant les plus prometteurs. D'où le pluriel, encore, de ces lectures."--Page 4 of cover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Filosofi e animali in Roma antica: Modelli di animalità e umanità in Lucrezio e Seneca by Fabio TutroneJo-Ann SheltonFabio Tutrone. Filosofi e animali in Roma antica: Modelli di animalità e umanità in Lucrezio e Seneca. Pubblicazioni della Facoltà di Lettere e Filosofia dell’Università di Pavia 126. Pisa: Edizioni ETS, 2012. 388pp. Paper, €34.The last decade has witnessed a proliferation, in many academic disciplines including Classics, of research into (...) the relationships between humans and other animals. Classical scholars have investigated the significance of other animals, whether utilized for food, labor, religious sacrifice, or entertainment, or, as Levi-Strauss declared, because they are good to think with. For millennia, we humans have sought to understand ourselves and our culture in large part by identifying both analogy with and the alterity of other animals. Fabio Tutrone, in his book, Filosofi e animali in Roma antica: Modelli di animalità e umanità in Lucrezio e Seneca, examines how two Roman authors explicated their theories of humanitas by references to other animals. There is only occasional discussion of other Roman philosophical writers, particularly Cicero. Tutrone’s main thesis is that both Lucretius and Seneca presented views about the nature and status of animals which differed from the orthodox views of their philosophical schools.The book is divided into two sections of equal length, the first about Lucretius (part 1, four chaps.), the second about Seneca (part 2, three chaps.). Throughout part 1, Tutrone analyzes the eclectic nature of Lucretius’ sources (also included as an appendix is a reprint of an article previously published by Tutrone on Lucretius’ use of Aristotle’s biological theory). Tutrone describes Lucretius’ De Rerum Natura as one of the most astonishing attempts to repudiate traditional anthropocentrism in the history of ancient culture (22). According to Tutrone, in order to persuade readers of the Epicurean doctrine that they, and the universe around them, were entirely material, Lucretius depicted the biological relationship between humans and other animals as one of parity. Comprehension of this parity was, in Lucretius’ view, fundamental to the acceptance of Epicurean physics and thus the attainment of the desired ataraxia. Anthropocentrism and anthropic hierarchy were essential elements in the Stoic and Aristotelian doctrines of teleology which Lucretius was attempting to refute. However, Epicurus, although opposed to teleology, had not renounced anthropic hierarchy. Classical scholars have generally believed that Lucretius presented in his De [End Page 709] Rerum Natura a very orthodox exposition of Epicureanism. Tutrone, however, argues that Lucretius deviated significantly from the teachings of Epicurus in his emphasis on the similarities between humans and animals. In contrast both to his Epicurean predecessors and to his anti-Epicurean contemporaries, Lucretius advocated an ethical theory based on the biological and cognitive proximity of humans to other animals.Tutrone’s insightful examinations of several passages of De Rerum Natura demonstrate their contributions to Lucretius’ advancement of his ethical arguments. For example, on Book 1.244–64, a passage explaining the Epicurean theory that, in the material universe, nothing disintegrates into nothing, Tutrone comments that Lucretius demystifies this process by employing illustrations which remind readers of what they already know: animals acquire nutrients by consuming plants which have in turn gained nutrients from rain water. The picture of contented cows in a lush pasture, providing milk for their calves, brings pleasure to readers even as it helps them comprehend the reality of the material universe. Tutrone contends, however, that animal images in Lucretius’ poem do more than delight, or reveal, by analogy, the correctness of Epicurean physics. Lucretius’ phrase, hinc alitur porro nostrum genus atque ferarum (l. 254), denotes a parity between humans and animals: both groups are nourished in the same ways. Lucretius thereby reveals the status of humans in the material universe: we are parallel to animals.In Tutrone’s view, Lucretius did not limit his attribution of similarities between humans and animals to physical features. In Book 2.352–66, Lucretius creates a scene of a cow searching for her calf who has been killed at a sacrifice. One function of the image is to illustrate a scientific statement about the individual nature of each atomic form. The image also reinforces Lucretius’ criticism... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...) Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)

Jean-Jacques Rousseau, penseur nostalgique de la « pure nature » perdue et de la chute dans la société technique, était-il égaré dans le siècle des Lumières auquel il était foncièrement étranger? Cette acception galvaudée d'une œuvre qui ne peut en aucun cas être réduite à un tel cliché méritait d'être revue pied à pied. Certes, Rousseau comprend le caractère aussi déterminant qu'irréversible de la technique pour l'homme et les sociétés modernes, et il en mesure les conséquences dans tous les domaines (...) où elle s'impose à l'individu, pour la vie morale comme en politique. Par là, d'ailleurs, il entrevoit et en dénonce de manière prophétique les risques et les dangers. Mais en même temps, l'auteur du Discours sur les sciences et les arts, de l'Émile et du Contrat social propose une philosophie qui vise à réconcilier l'homme avec ses machines, voire selon laquelle la technique permettrait à l'homme de s'accomplir au sein des sociétés humaines. C'est donc là un autre Rousseau qui est donné à lire : celui qui s'oppose à l'idéologie du progrès pour le progrès et du « tout technologique », qui affirme les valeurs morales de l'autonomie et de la liberté, qui définit, bien avant les révolutions scientifiques de l'époque moderne, un ambitieux programme écologique et éthique de « précaution ». Rousseau n'est-il pas un penseur du « durable » pour le XXIe siècle? Pages de début Prologue Présentation Technique et Enfance Technique et Mœurs Technique et Histoire Technique et Éducation Technique et liberté Technique et Esthétique Technique et Éthique PostéritésBibliographie Pages de fin. (shrink)

In his collection of essays titled Journeying (originally published as L’infinito viaggiare in 2005 and translated by Anne Milano Appel, 2018), Claudio Magris describes the way in which certain pla...

Comment expliquer la baisse généralisée de la fécondité en Europe entre les années 1870 et 1930? C’est sur cette « révolution silencieuse » que s’interroge Anne-Françoise Praz dans un volumineux ouvrage publié à la suite de son obtention du doctorat à l’Université de Fribourg. L’auteure fait appel à différents modèles théoriques revus et corrigés à la lumière d’une enquête sociodémographique menée dans quatre villages de Suisse romande, deux dans le canton protestant de Vaud, et deux dans le...

Les rencontres avec les travaux d'Anne-Françoise Schmid que présente cet ouvrage, mettent la philosophie générique au coeur des pratiques contemporaines des sciences, ouvrant ainsi une nouvelle voie pour la création épistémologique. Comment produire une description non disciplinaire des sciences? Qu'est-ce qui permet aux sciences d'être conceptives? - De quoi a-t-on besoin pour une science sans exclusions? Quels sont les nouveaux opérateurs de rigueur des sciences contemporaines? Les travaux d'Anne-Françoise Schmid montrent que les objets contemporains des sciences ne se prêtent pas (...) à des définitions standard, et que les convergences de perspectives disciplinaires ne permettent pas non plus d'assurer un point de vue théorique unifié, mais seulement des trajectoires particulières et multiples. Il n'y a pas d'objet sans rapport à l'objet. Ce rapport n'est pas simplement une mise en contexte, elle met en jeu l'intime et l'intention des chercheurs. Les disciplines cachent cet aspect. Sa philosophie travaille à la mise en lumière des opérations qui permettent l'ouverture d'un espace générique : c'est-à-dire un espace qui ne dépend pas d'une seule discipline et qui est condition d'une nouvelle mise en relation des concepts d'humain et de sciences. Les contributions de cet ouvrage mettent en évidence des nouvelles logiques de découpage, de réarticulation et d'invention de concepts dans une grande diversité de champs disciplinaires. Ce livre offre une entrée dans un espace générique. Le générique permet de voir ainsi ce que l'on ne voit pas avec l'épistémologie classique."--Page 4 of cover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 124.4 (2003) 621-624 [Access article in PDF] HARRY B. EVANS. Aqueduct Hunting in the Seventeenth Century: Raffaello Fabretti's De aquis et aquaeductibus veteris Romae. Ann Arbor: The University of Michigan Press, 2002. xvi + 309 pp. 38 black-and-white figures. Cloth, $55. Stretching across the Roman Campagna, the tall arches of ancient aqueducts, even in their present ruined condition, are vivid reminders of the powerful state (...) and skilled engineers that built them. Scholarly interest in the geography and topography of the Campagna, with its natural and manmade wonders, had its genesis in such ancient commentators as Pliny the Elder and Strabo, but perhaps no scholars were more energetic than the early modern. Antiquarians and archaeologists perused the ruins of Rome and its countryside, among them the talented epigrapher and hunter of aqueducts, Raffaello Fabretti. A prominent figure in the learned world of seventeenth-century Rome, Fabretti published a study of the city's ancient aqueducts in 1680. It was the earliest modern topographical work to take the water system as its subject and among the most influential studies of its kind. Until now, Fabretti's treatise, titled De aquis et aquaeductibus veteris Romae, was available only in the original Latin (reprinted in The Printed Sources of Western Art series); its language quirky, ornate, and difficult, the treatise was not readily accessible to most readers.In the volume under review, Harry Evans, a veteran scholar of the Roman countryside and its water system, provides a complete English translation of and commentary on Fabretti's Deaquis. In the original text, Fabretti takes his readers on an exhaustive tour of the Roman Campagna that includes not only the aqueducts—whose water sources, conduit routes, and distribution systems he details—but also the ancient road system and city gates; he even assesses the size of the ancient city itself. His discussion encompasses literary, epigraphic, and archaeological evidence and is invaluable for its description of physical remains long since lost. Focusing primarily on the topographical issues addressed by Fabretti, Evans assesses his methods, contributions, and errors; at the same time, Evans offers a glimpse into the lively, often deeply contentious world of early modern scholarship.Fabretti's treatise was initially written as three separate "dissertations," published together in 1680. The first addresses the route and purpose of the Aqua Alexandrina, a third-century imperial conduit; the second explores the sources of the Aqua Marcia and Aqua Claudia in the upper Anio valley east of Tivoli; the third investigates a discrepancy between the number of aqueducts cited by Procopius (14) and the number of water sources listed in the fourth-century regionary catalogues (20). In two introductory chapters, Evans reviews Fabretti's biography and provides historical context for the treatise. Each of the following three chapters addresses one of the dissertations, with Evans' commentary following a full translation of the text. In a brief conclusion, Evan reflects upon Fabretti's contribution to later archaeological and topographical scholarship down to the twentieth century. Evans provides a readable translation of Fabretti's Latin text (while remaining faithful to the original), a text that will amuse [End Page 621] readers with its frequent barbs aimed at rivals in the field. Amply illustrated, including reproductions of the topographical maps that accompany each dissertation, this volume is a significant resource not only for philologists but also for historians of Rome more generally.Like many polymaths of his day, Fabretti had a career in the Church but made his name as a scholar of the ancients. His knowledge of Rome and the Campagna was not simply literary, though his command of the written sources was unquestionable, for as superintendent of the catacombs and custodian of antiquities, Fabretti had ample opportunity to excavate and examine Roman remains firsthand. He formed his own collection of inscriptions and published a number of ambitious archaeological tomes, including one on the column of Trajan. Intimate with the most learned persons of his day, Bernard Montfaucon and Giovanni Ciampini among them, Fabretti moved in the scholarly... (shrink)

Dans l’avant-propos de son dernier ouvrage, Anne Herschberg Pierrot définit le style comme « un processus de transformation de l’œuvre, qui peut s’ouvrir à sa genèse et s’accomplit dans ses lectures » (p. 3). C’est là une invitation à considérer le style comme un processus créatif, inscrit dans une temporalité. L’auteure propose ainsi d’adopter une perspective génétique, de s’intéresser à la genèse de la production littéraire, aux brouillons de l’œuvre pour en cerner les particularités stylis...

À l’origine de cet ouvrage, il y a le postulat que la conception historique de la laïcité « à la française » est un héritage problématique plus que dogmatique. C’est-à-dire un héritage, comme l’évoque la conclusion, « qui ne saurait être envisagé comme une question à clore, mais bien plutôt comme un champ susceptible de reconfiguration perpétuelle ». La spécificité de cet ouvrage dans ce champ repose alors quant à elle sur deux points. Il s’agit d’abord de prendre le temps (...) du recul, du suspen.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Making of Roman India by Grant ParkerJoseph L. RifeGrant Parker. The Making of Roman India. Greek Culture in the Roman World. Cambridge: Cambridge University Press, 2008. xv + 357 pp. 11 black-and-white figs. 3 maps. Cloth, $99.India as a strange land—vast, wild, mystical—has long excited the western imagination, even after the British colonial downfall. This vision of danger and desire has deep roots. While India was nearly (...) out of reach of those great ancient empire-builders, the Macedonians and the Romans, on the distant fringe of the Mediterranean sphere of contact and commerce, it was very much on their minds. [End Page 672] Grant Parker’s The Making of Roman India, like the India of fantasy, is sprawling and full of wisdom, if somewhat untidy. Rather than attempting to reconstruct the historical travels and concrete relations between Rome and South Asia, Parker examines the development of a literary discourse during the Empire, a collection of responses to and representations of that faraway place that were “conceived in terms of power relations in Roman society” (5–7). The scale of the inquiry is breathtaking, encompassing an array of texts in various genres from the Achaemenid background to the Christian reception and beyond, as it were, from Darius I to St. Thomas.Parker’s book, which grew from his Princeton dissertation through a Michigan fellowship and an early career at Duke, marks the culmination of a series of publications that include his co-edited volume, Ancient India in its Wider World (with Carla Sinopoli [Ann Arbor, Mich. 2008]), and several notable articles (e.g., Journal of the Economic and Social History of the Orient 45.1 [2002]: 40–95; Ars Orientalis 34 [2007]: 19–37; Journal of Medieval and Early Modern Studies 37 [2007]: 1–7). This ongoing project has established Parker as an important scholar of the classical tradition, cultural criticism, and travel literature. In his preface, Parker comments on the personal impact of Momigliano’s Alien Wisdom and dutifully notes the broad influence of Saïd’s Orientalism, while cautioning against the transposition of postcolonial theory to a preindustrial setting (8). He belongs to an energetic generation of classicists who are drawing a new picture of how the Greeks and Romans envisioned the East in literature and art. The Making of Roman India shares common ground with other recent studies of the dynamic construction of identity, and how one culture defines another under its own conditions, such as those by Phiroze Vasunia and Ian Moyer on Egypt (The Gift of the Nile [Berkeley 2001] and Egypt and the Limits of Hellenism [Cambridge 2011]) and by Nathanael Andrade on Syria (Syrian Identity in the Greco-Roman World [Cambridge 2013]). Parker has a distinct advantage because India, unlike Egypt or Syria, was an uncharted region of little historical consequence which intellectuals could shape and re-shape in line with their evolving interests. His study stands out for its remarkable blend of erudition, philological rigor, and creative insight.The book unfolds as an exploration of Indography through time. Part 1 (11–65) covers the Greek tradition up to the first century b.c.e. in four stages: Greek historiography out of Asia Minor during the Late Archaic to Late Classical periods; the explosion of knowledge emanating from Alexander’s campaign in 327–325 b.c.e.; the diplomatic activities of the Hellenistic kingdoms (particularly Megasthenes chez Chandragupta); and geographical thought. Parker’s handling of disparate, often challenging, sources is always accurate and incisive. His concluding remarks to individual sections can be less than startling: Hecataeus situated India in an ordered, pre-cartographic model of the world (20–21); Ctesias’ taste for marvels set him up for indictments of mendacity (30–33); Eratosthenes tied the subcontinent into his geodetic calculus (52–53). But the readings serve as reliable introductions to many texts that remain hard to access, and here the whole is more than the sum. Parker’s sweeping juxtaposition of a chain of thinkers effectively [End Page 673] reveals how they defined India as a finite structure for physical measurement, a problem for veridical historiography, and a prodigiously fecund environment for scientific... (shrink)

Perceived behavioral integrity involves the employee’s perception of the alignment of the manager’s words and deeds. This meta-analysis examined the relationship between perceived behavioral integrity of managers and the employee attitudes of job satisfaction, organizational commitment, satisfaction with the leader and affect toward the organization. Results indicate a strong positive relationship overall (average r = 0.48, p<0.01). With only 12 studies included, exploration of moderators was limited, but preliminary analysis suggested that the gender of the employees and the number of (...) levels between the employee and the manager are potential moderators of the relationship. In the current sample of studies, country where the research was conducted did not seem to have any moderating effects. In addition to suggesting further investigation of potential moderators, we call for research that examines the relationship between behavioral integrity and outcomes that include individual behavior and organizational performance. (shrink)

Three periods in the development of Whitehead's thought are generally recognized : ()-: The period of the writing of Universal Algebra, ...

This paper addresses the significance of the general class of diffeomorphisms in the theory of general relativity as opposed to the Poincaré group in a special relativistic theory. Using Anderson's concept of an absolute object for a theory, with suitable revisions, it is shown that the general group of local diffeomorphisms is associated with the theory of general relativity as its local dynamical symmetry group, while the Poincaré group is associated with a special relativistic theory as both its global dynamical (...) symmetry group and its geometrical symmetry group. It is argued that the two groups are of equal significance as symmetry groups of their associated theories. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Guibert of Tournai's Letter to Lady Isabelle:An Introduction and English TranslationLarry F. Field, Jacques Dalarun, Sean L. Field, and Guibert of TournaiIntroductionGuibert, from the noble family of As-Piès, was born near Tournai around 1200. From his hometown he traveled to Paris for his art degree, and completed the curriculum in theology there before entering the Franciscan Order around 1240. He may have participated in Louis IX's crusade of 1248, (...) but, if so, was surely back in Paris by 1254 at the latest, since he preached a cycle of sermons de dominicis et de sanctis to the university community before summer 1255.1 His regency as Franciscan master of theology at Paris was probably around 1259–1261,2 about the time he [End Page 31] completed his Eruditio regum et principum for Louis IX,3 and began his most substantial work, the Erudimentum doctrinae.4 Other significant treatises include his De pace et animi tranquillitate (ca. 1275)5 written for Marie de Dampierre, and the Collectio de scandalis ecclesiae, prepared for the Second Council of Lyon.6 Guibert died in Tournai on 7 October 1284.7Sometime around 1254, Guibert wrote a long letter of spiritual advice to Isabelle (1225–70), the sister of King Louis IX.8 Isabelle was herself a remarkable figure. She had rejected several proposals of marriage, including that with Conrad, the heir to Emperor Frederick II, in 1243, in spite of pressure from her family and Pope Innocent IV. But following a bout of serious illness at about that time,9 her family accepted her [End Page 32] decision to remain unwed. There is no evidence, however, that Isabelle ever pronounced a formal vow of virginity. Through the 1250s she simply remained at the Capetian court as a virgin princess with an increasing reputation for piety and indeed holiness, praised in lavish terms by Innocent IV in 1253 and Alexander IV in 1256.10 This piety took a distinctly Franciscan turn by 1254, when Pope Innocent IV granted her request for Franciscan confessors,11 which would ultimately result in her foundation of Longchamp, a house of Sorores minores just west of Paris, by 1260.12 Guibert's letter shows no awareness of such a project, indicating that it must have been written before spring 1255, by which time the land for Longchamp was being purchased on Isabelle's behalf.13 Guibert thus wrote at the moment when Isabelle was forming her first ties to the Franciscans, but well before her move to Longchamp, where she lived out the 1260s as resident lay patron (but never a nun).Guibert's Letter is really a short treatise of spiritual and moral advice, tailored to a celibate princess. It is organized around Psalm 44:14–15, All the glory of the king's daughter is within in golden fringes, clothed around with varieties. In a five-part structure, the king's daughter stands for a heavenly inheritance; glory within represents internal purity; gold indicates virginity; the fringes are a sign of humility; and clothed around with varieties points to honest comportment. The resulting "royal garment," however, is rather unequally woven together, with section one on the "heavenly inheritance" and the intertwined sections three and four on virginity and humility receiving by far the most space. In fact, section one forms a sort of treatise-within-a-treatise, organized as a ten-step ascent to the heavenly inheritance awaiting the daughter of the king. [End Page 33]The Letter to Lady Isabelle was first edited by Alphonse de Poorter in 1931, from a manuscript which contained only part of the text.14 The full text was brought into print by Sean Field in 2003,15 and translated into French by Jacques Dalarun in 2014.16 Yet in spite of these advances, the Letter has remained little noticed by scholars. Anne-Hélène Allirot offered several perceptive pages in 2010, stressing the way Guibert's treatment of hereditas implies that female members of the royal family might be particularly able to embody Capetian claims to holiness.17 That same year, in the only recent article dedicated specifically to this Letter, Rina Lahav... (shrink)

Numerous researchers have investigated accounting students’ levels of moral reasoning, ethical choice and judgment employing the Defining Issues Test and using its P score as an indicator of moral reasoning. Not surprisingly, a number of DIT studies report conflicting results. Moreover, despite widespread use of the DIT, there is concern that it may not adequately measure all facets of ethical judgment :1–26, 2010). Thus, we endeavor to provide insight not only into the contradictory results but also about the applicability of (...) the DIT for studying accounting students. To do so, we collect published and unpublished DIT studies employing accounting students as subjects and use meta-analysis to aggregate findings across these studies to quantify their results, examining commonly employed variables. We show significant relationships between P scores and some variables but not others. Further, our findings demonstrate that the DIT provides added insights when exploring questions of ethical choice, and ethics instruction, particularly when the instruction is embedded in an accounting course. Finally, we find that the level of DIT P scores reported in the studies relates to whether the study was published. We discuss the implications of our findings for future research. (shrink)

Rares sont encore aujourd’hui en France, comme le précise justement la coordinatrice de ce bel ouvrage collectif, dans son introduction générale, les livres traitant à la fois des questions de femmes et de genre, et des questions coloniales et post-coloniales. L’ouvrage dirigé par Anne Hugon – qui fait suite à une journée d’études organisée sur « colonisation, décolonisation, post-colonialisme et genre » à l’initiative de la revue francophone d’histoire des femmes et du genre, Clio, au troisi...

This is the twenty-sixth volume in the Library of Living Philosophers, a series founded by Paul A. Schilpp in 1939 and edited by him until 1981, when the editorship was taken over by Lewis E. Hahn. This volume follows the design of previous volumes. As Schilpp conceived this series, every volume would have the following elements: an intellectual autobiography of the philosopher, a series of expository and critical articles written by exponents and opponents of the philosopher's thought, replies to these (...) critics and commentators by the philosopher, and as nearly complete a bibliography of the published work of the philosopher as possible. (shrink)