Liberalism is a very broad political family which, if taken in the broadest sense, brings together authors with diverse positions whose only common point is their attachment to freedom. Therefore, to find one’s way around in this political family, it is essential to establish classification criteria. There are many possibilities: Liberals can be classified by nationality, by period, by preferred field of interest (economic liberalism, political liberalism), etc. This article proposes to classify them following two criteria, the conception of freedom (...) on the one hand, and the utilitarian or jusnaturalist basis of the attachment to freedom on the other. These two criteria generate an operational grid of six categories which, without exhausting liberalism, highlights decisive fractures within. (shrink)

The emphasis placed by H. Atlan, like G. Bateson, on the reception of messages during communication between subsystems leads to a conception of learning, and more generally of human memory, surprisingly close to that proposed by I. Rosenfield on the basis of the work of G. M. Edelman. The authors stressed the close and reciprocal link between the theory of functional localization and the conception of memory, which they have just seen, radically refuted by Rosenfield. The theory of functional localization (...) therefore considers as established the existence of a whole series of rigid relationships between specific locations in the brain and certain major functions performed by the body. Thus briefly summarized, the theory of neural Darwinism provides positive evidence in favor of the Rosenfield's theory of human memory. All these characteristics make the functioning of human memory an outstanding example of the natural complexity of a self‐organized system in the sense of Atlan. (shrink)

Whatever our profession we are all engulfed in daily life and in the obscurity and density of the mental world. Who is this “I” that finds expression in such a wide variety of societies, in the convictions of the group and temperament of the individual self, in all that I perceive imperfectly and that makes me me? What does this sometimes slippery, sometimes thorny “I” say about the various attitudes towards knowing: the things I desperately want to know, things I (...) believe myself capable of dispensing with, those I fear knowing? (shrink)

Le polythéisme polynésien était-il une forme métaphorique de panthéisme ?

Suite aux attaques diverses qui en annoncent la fin imminente, faut-il renvoyer l'humanisme aux oubliettes de l'histoire? Cet idéal d'homme complet dont le développement physique, affectif, intellectuel et moral ne souffre pas de limites, qui substitue à l'esprit de soumission celui de libre examen, est-il désormais dépassé? La personne, le sujet, la liberté, le progrès, ne sont-ils que des chimères inconsistantes? La raison n'est-elle qu'un instrument trompeur? Faut-il abandonner les hommes au fatalisme le plus radical? L'humanisme semble désormais faire l'objet (...) de critiques sévères. Est-il pour autant dépassé? (shrink)

This study contends that existentialism is the perennial philosophy thus going against the assumption that it is a school of more recent provenance. Anthologies or introductory texts used begin with Kierkegaard and go on to emphasize Nietzsche, Sartre, and Heidegger. This book reflects a more catholic mapping, including three thinkers from the classical period , who are argued to be just as 'existential' as more modern thinkers and indeed influence the latter in important ways. Also included are three Americans who (...) are rarely considered existentialists. Furthermore, the book has a pedagogical emphasis, reflecting students' points-of-view: what they learn, how they react, questions they have, and how in general existentialism meets their education needs and expectations. It is, therefore, necessarily interdisciplinary in character, pointing out implications of existentialism for education, concerns like happiness, war and peace, democracy, sexuality, and terrorism. (shrink)

In a letter written to Gadamer after receiving a copy of Truth and Method, Leo Strauss offered many criticisms with which Gadamer took issue. However, he acknowledged the important hint cited in the title. Perhaps strangely, Gadamer never took up this hint and showed very little interest in comedy throughout his Gesammelte Schriften. In this essay, I show that there are ample resources within Gadamerian hermeneutics to answer Strauss positively, also for a rich philosophy of comedy along Gadamerian lines. Toward (...) that end, I use Gadamer’s Aristotelian view of tragedy as a clue; interpretations of play, excess and delight (Ergötzen) also weave into the analyses. (shrink)

Modern physics was born in the 17th century and modern biology one century later. Immediately, scientifics and philosophers ask themselves what is the relationship between those two sciences and between properties of non-living and living matter. Among those scientifics and philosophers, some think that mental phenomena are of biological nature — they are materialists —, so they encounter a second problem: what is the relationship between properties of non-thinking and thinking living matter? This paper examines the doctrine of three French (...) philosophers of the (post-) Enlightenment on those subjects: Diderot, Cabanis and Lamarck, and, as their answer is in terms of causality and supervenience, I compare succinctly their doctrine with those of Searle and Kim. (shrink)