English summary: Benoit Spinosa presents a much needed French biography and study of the English philosopher Thomas Hobbes (1588-1679). Spinosa discusses Hobbes controversial Leviathan and his unique understanding of the political machine in the Early Modern period. French description: Thomas Hobbes (1588-1679), philosophe anglais, doit sa celebrite au Leviathan, a une conception de la souverainete politique longtemps jugee monstrueuse. Par-dela contresens et accusations, Hobbes est bien le premier penseur de la modernite a avoir voulu maitriser la machination politique comme (...) la science galileenne controlait les mecanismes naturels. Il eut l'idee d'un systeme global, allant du corps en general, chose physique, au corps politique engendre par la puissance humaine d'artifice, en passant par le corps humain, objet d'une anthropologie nouvelle qui s'appuie sur une vision originale du desir. Sans le langage, la science des corps serait pourtant impossible. C'est par l'imposition de noms, que les hommes peuvent se soustraire aux aleas de l'experience, construire des chaines de raisonnement et envisager ainsi les choix politiques que la necessite laisse ouverts. Dans un monde expose aux violences de la revolution et des conflits religieux, Hobbes a cherche les moyens rationnels de resister aux folies de l'histoire. La question n'est visiblement pas close. (shrink)

Volume 195 in the North Carolina Studies in the Romance Languages and Literatures series.

This book discusses the work of four different kinds of artists from four different countries to examine how they create a space for politics in their work.

Penser l'expression de la croyance religieuse, la saisir en tant qu'acte de parole, expression qui soit conjointement langage et action, tel est l'objectif de cet ouvrage collectif. À travers des contributions issues d'horizons divers mais complémentaires, mobilisant en particulier les ressources de l'anthropologie sociale, de la philosophie du langage et de la phénoménologie radicale, l'ouvrage présente l'acte de dire la croyance religieuse selon ses dimensions constitutives, telles que son adresse, son énonciation ou sa réception. Décrire l'acte de dire la croyance, (...) c'est en effet replacer cet acte face à une réalité qu'il désigne et le réinsérer dans les pratiques d'un locuteur qui l'énonce et d'un interlocuteur qui le reçoit, que ce soit un individu ou une communauté. (shrink)

Traditional liberalism's blindness to cultural concerns has often come under fire, while so‐called “liberal multiculturalism” has made it its business to take a good look at the place of culture within liberal law. According to them, cultural minorities should be recognized. In my opinion, however, their proposals, in fact, almost entirely preclude the possibility that cultural minorities would receive recognition within liberal society. In what follows, I explain my view of these matters and, above all, argue for a more vital (...) understanding of cultural minorities. This will entail presenting a comprehensive view of minority rights within liberal society. (shrink)

Il y a un silence de l’amour, et il y a un silence de la philosophie sur l’amour, qui la met au défi de trouver un nouveau langage, une nouvelle manière de penser et de sentir. Ce défi consiste pour la philosophie à correspondre pleinement à son essence, à être la philosophie. Relever ce défi est la tâche que se donne l’érotique. Ce sera une physique et une logique de la perception, une pensée de la pure surface, c’est-à-dire un discours (...) de l’immanence. Ce sera l’épreuve de l’événement ontologique, au sens que Gilles Deleuze a su donner à ce concept.There is a silence of love, and there is a silence of philosophy about love, which dares it to find a new language, a new way of thinking and feeling. For philosophy, this challenge consists in corresponding entirely to its essence, in being philosophy. Taking up this challenge is the task undertaken by erotic. This will be a physic and logic of perception, a thought of pure surface, which means a discourse of immanence. This will be the trial of the ontological event, according to the sense Gilles Deleuze was able to give to that concept. (shrink)

The recent literature on social norms has stressed the centrality of emotions in explaining punishment and norm enforcement. This article discusses four negative emotions (righteous anger, indignation, contempt, and disgust) and examines their relationship to punitive behavior. I argue that righteous anger and indignation are both punitive emotions strictly speaking, but induce punishments of different intensity and have distinct elicitors. Contempt and disgust, for their part, cannot be straightforwardly considered punitive emotions, although they often blend with a colder form of (...) indignation to favor low-cost, indirect, and collective forms of punishment such as mockery, exclusion, and ostracism. (shrink)

One of the first frameworks developed for understanding the relation of science and technology to the economy has been the linear model of innovation. The model postulated that innovation starts with basic research, is followed by applied research and development, and ends with production and diffusion. The precise source of the model remains nebulous, having never been documented. Several authors who have used, improved, or criticized the model in the past fifty years rarely acknowledged or cited any original source. The (...) model usually was taken for granted. According to others, however, it comes directly from V. Bush’s Science: The Endless Frontier. This article traces the history of the linear model, suggesting that it developed in three steps corresponding to three scientific communities looking at science analytically. The article argues that statistics is a main reason the model is still alive despite criticisms, alternatives, and having been proclaimed dead. (shrink)

Science as a body of knowledge (natural and/or social) and as a method (experimental and hermeneutic) has been discussed and debated for centuries among philosophers and ‘men of science’ (scientists). This paper looks at research, the latest element added to the discourse on science. Science as research (an activity or practice), conducted at the level of individuals or organizations, has received increased attention over the course of the twentieth century in public discourse on what science is. This paper documents how (...) different players enlarged the meaning of research from the academic sphere to also encompass government and industry, and from research to research and development. It also examines the restriction of research to mean laboratory research, and the marginalization of the role of research in explaining economic progress. It is suggested that these changes bear witness to a shift in society’s cultural values: from (basic) research to (industrial) development to (technological) innovation. (shrink)

The new prominence given to science for economic growth and industry comes with an increased policy focus on the promotion of commodification and commercialization of academic science. This paper posits that this increased interest in commodification is a new steering mechanism for governing science. This is achieved by first outlining what is meant by the commodification of scientific knowledge through reviewing a selection of literatures on the concept of commodification. The paper concludes with a discussion of how commodification functions as (...) a means for governing science. (shrink)

Dans la théologie contemporaine, la notion d’hospitalité dépend, en premier lieu, de la réception que le thème, compris en sens divers, a connue dans la société et la culture (1. Polysémie, plasticité, tensions). Son actualité est due à une réalité géopolitique du début du xxi e siècle qui concerne Europe et Amérique du nord, à savoir la crise migratoire, en même temps qu’au flot de réflexions et de prises de position que cette crise a généré (2. Actualité politique). À propos (...) des migrations, on doit se demander si la théologie contemporaine apporte une réponse à la mesure des enjeux (3. Contribution théologique). Enfin il paraît utile d’indiquer deux réflexions originales ayant trait à l’hospitalité, dues à Jean-Yves Lacoste et Jean-Louis Chrétien, que la théologie contemporaine peut à bon droit regarder comme des promesses (4. Pierres d’attente). (shrink)

Avec Hegel, la philosophie, entendue comme ce mouvement par lequel le concept règne souverainement sur l’être, atteint son accomplissement. Elle ne peut toutefois y parvenir que dans la mesure où le concept adopte la forme de la réconciliation, c’est-à-dire de la victoire sur tout mal. Mais n’est-ce pas plutôt, comme le médita Schelling, le vouloir qui donne la mesure du mal? Et si le concept lui-même dépend du vouloir qui en libère l’éclat, le mal, plutôt que vaincu, ne doit‑il pas (...) être l’ombre même de la philosophie? Mais que reste-t‑il de cette question à l’heure du « dépassement » heideggerien de la métaphysique, lorsqu’il porte son attention vers la singularité du témoignage schellingien? (shrink)

Future automated vehicles of different sizes will share the same space with other road users, e. g., pedestrians. For a safe interaction, successful communication needs to be ensured, in particular, with vulnerable road users, such as pedestrians. Two possible communication means exist for AVs: vehicle kinematics for implicit communication and external human-machine interfaces for explicit communication. However, the exact interplay is not sufficiently studied yet for pedestrians' interactions with AVs. Additionally, very few other studies focused on the interplay of vehicle (...) kinematics and eHMI for pedestrians' interaction with differently sized AVs, although the precise coordination is decisive to support the communication with pedestrians. Therefore, this study focused on how the interplay of vehicle kinematics and eHMI affects pedestrians' willingness to cross, trust and perceived safety for the interaction with two differently sized AVs. In this experimental online study, the participants interacted with the AVs in a shared space. Both AVs were equipped with a 360° LED light-band eHMI attached to the outer vehicle body. Three eHMI statuses were displayed. The vehicle kinematics were varied at two levels. Moreover, “non-matching” conditions were included for both AVs in which the dynamic eHMI falsely communicated a yielding intent although the vehicle did not yield. Overall, results showed that pedestrians' willingness to cross was significantly higher for the smaller AV compared to the larger AV. Regarding the interplay of vehicle kinematics and eHMI, results indicated that a dynamic eHMI increased pedestrians' perceived safety when the vehicle yielded. When the vehicle did not yield, pedestrians' perceived safety still increased for the dynamic eHMI compared to the static eHMI and no eHMI. The findings of this study demonstrated possible negative effects of eHMIs when they did not match the vehicle kinematics. Further implications for a holistic communication strategy for differently sized AVs will be discussed. (shrink)

The Oxford University Studies in the Enlightenment series, previously known as SVEC, has published over 500 peer-reviewed scholarly volumes since 1955 as part of the Voltaire Foundation at the University of Oxford. International in focus, Oxford University Studies in the Enlightenment volumes cover wide-ranging aspects of the eighteenth century and the Enlightenment, from gender studies to political theory, and from economics to visual arts and music, and are published in English or French.