Excerpt from Système des Beaux-Arts Au sujet de la doctrine de Kant il suffisait d'aver tir que je m'y accorde toujours en ce qui suit, sans avoir jamais à l'invoquer. J'ai dû procéder autrement à l'égard d'une idée directrice non moins importante, que j'ai trouvée en Descartes, mais que le Prince de l'entendement n'a nullement approchée du présent sujet. Je veux parler de l'imagination comme fonction ou puissance humaine, mais essentiellement définie par le mécanisme et les affections du corps humain. (...) Cette importante idée n'a certainement pas été assez suivie par ceux qui ont tenté de décrire convenable ment la nature humaine sans esprit de système et, par une conséquence naturelle, elle est ignorée de ceux qui réfléchissent volontiers sur les beaux-arts c'est pourquoi il ne m'a pas paru inutile de l'analyser avec suite. Mais il ne faut pas attendre d'après cela que quelque règle des arts soit tirée de cette idée-là; car ce sont les oeuvres qui donnent la règle en sorte que l'étude des différents arts serait ici comme la vérification d'une doctrine de l'imagination d'abord proposée. Et comme cette méthode, qui consiste à exposer et expliquer autant que l'on peut, sans jamais tenter de rien prouver, risque d'étonner les esprits jeunes, communément formés par l'argumentation et les polémiques, il faut donc que j'ajoute ici un troi sième avertissement. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Contexte : Dans les systèmes de santé universitaires complexes, les projets d’amélioration de la qualité (AQ) destinés à améliorer les soins et l’apprentissage prolifèrent, mais il existe des différences considérables quant à la manière dont ces projets sont supervisés sur le plan éthique, voire même s’ils le sont. À la suite d’un volume élevé de projets soumis à l’un de nos comités d’éthique de la recherche (CER), mais considérés comme n’étant pas de la recherche et donc non éligibles à un (...) examen, des questions ont commencé à se poser au sein de notre organisation sur la manière dont les dimensions éthiques des projets d’AQ pourraient être évaluées et sur les approbations institutionnelles qui pourraient être nécessaires pour garantir la conformité avec les normes émergentes. Méthodes : Une enquête environnementale à méthodes mixtes a conduit à une analyse quantitative rétrospective des projets d’AQ de notre organisation, associée à des consultations qualitatives approfondies avec le personnel, les médecins et les apprenants de l’ensemble de notre réseau de santé. Les exemptions de CER ont été analysées à l’aide de diagrammes d’exécution afin d’évaluer les volumes de base des projets d’AQ, et des analyses thématiques ont été menées sur les notes de terrain de 133 consultations avec les parties prenantes. Résultats : Au cours d’une période de 34 mois, 117 lettres d’exemption du CER ont été émises pour des projets d’AQ. Les consultations ont mis en évidence la nécessité d’un processus d’évaluation éthique clairement défini pour les projets d’AQ, de structures de gouvernance appropriées et de possibilités d’identifier et d’atténuer les risques. Les personnes interrogées ont également évoqué l’impératif éthique de mener des initiatives d’AQ. Le présent document explique comment ces thèmes ont contribué à l’élaboration et à la mise en place de notre comité d’examen de l’amélioration de la qualité (CEAQ). Conclusion : Depuis 2020, plus de 840 projets ont été examinés par notre CEAQ, dans le but d’atténuer les risques pour les patients, le personnel et les équipes de projet d’AQ dans l’ensemble de l’UHN. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The French Tradition and the Literature of Medieval EnglandEdward E. FosterThe French Tradition and the Literature of Medieval England, by William Calin; xvi & 587pp. Toronto: University of Toronto Press, 1994, $75.00 cloth, $29.95 paper.Probably not many people will read all of this book, because it is very long. That is too bad, because it is also very good and its length is necessary for its double purpose: (...) to reconceptualize the connections between French and English literature in the Middle Ages and to provide sensitive interpretations both of familiar and of ignored Medieval narratives. The doubleness is neatly reciprocal: the readings grow into the revisionist definition of influence, and the notion of influence informs the individual readings.The innovative and persuasive argument that orders the whole book is that the impact of the French tradition has been too narrowly defined. Rather than simply retracing the influence of the classics of French fin amour, like Chrétien, on the corpus of Middle English literature, Calin sinuously argues the influence of Anglo-Norman and thirteenth and fourteenth century Central French works on the literature of the high English Middle Ages. From Anglo-Norman, Calin draws, predictably, on the lais of Marie de France. Less predictably, he draws on Beroul and Thomas of England and on romances like Ipomedon, Amadas et Ydione, and Gui de Warewic. Least predictably, he draws on the tradition of saints’ lives as formative of later Medieval moral narrative. From Central French, he draws, predictably, on the Roman de la Rose. Less predictably, but very convincingly, he draws on material frequently slighted even by French critics: Guillaume de Digulleville, the Prose Lancelot, Machaut, Froissart, and Chartier. But even more than influence, in the traditional sense, Calin persuasively demonstrates an enlivening intertextuality. He rescues Anglo-Norman classics from their stodgy reputation and late Central French texts from inattention and makes both relevant to the development of the English narrative tradition in court poetry and in popular romance.The power of Calin’s overarching argument depends heavily on the critiques of individual works. Without forgetting Chrétien and the earlier French tradition, he traces in Marie, Beroul, and Thomas, the formation and complication of fin amour which were present and available to English writers. He describes the narrative force of Anglo-Norman saints’ lives on the fictional techniques of English romance. His acute treatment of interlace in the Prose Lancelot reveals the treasure trove that English romancers could draw on, for technique as well as themes. In addition, he shows both how de Digulleville served up the “dream vision” and Machaut and Froissart served up the limited, even bumbling, narrator for fourteenth-century England.It could be argued that Calin’s method of doing very modern or postmodern analyses of early French poetry and prose is misleading. And it is true that some of the readings of French texts seem eccentric. For example, the relentless imposition of Freud on Marie is perplexing even when plausible. One wonders [End Page 400] whether this is the best way to approach the Lais. And Calin moves on to feminist, and old and new historicist readings of other texts. Each is well done, but it is sometimes hard to tell which way the winds of theory are blowing and why. While it must be granted that the interpretations of Middle English romances, like Ywain and Gawain, Amis and Amiloun, and William of Palerne, are not profoundly different from what other scholars have come to, there is no denying that embedding them in their French contexts gives them a richness they ordinarily lack. Even more laudable is the way in which influence is elaborated not just as a matter of themes but as a transformation of techniques and even sensibility.My greatest reservation is the treatment of Chaucer, especially “The Franklin’s Tale.” Calin does recognize Chaucer’s debts to the classics (though mostly through the Ovid Moralisé) and to the Italians. Yet Chaucer is the one author for whom the weight of French intertextuality seems less a determinant than a stimulant. In “The Franklin’s Tale,” the French burden leads to a reading that too easily dismisses both ironic... (shrink)

The text translated here was originally published in the Revue de Métaphysique et de Morale in November 1899. It is one of the articles published by Alain, pseudonym used by Émile Chartier. The translation was performed by the Translation Group of the Department of Philosophy of the University of Brasilia, coordinated by Professor Philippe Lacour. The group proposes to regularly translate works of philosophy still unpublished in Portuguese and make them available in open access journals. The translation work is (...) produced collaboratively through the digital platform TraduXio (https://traduxio.org/). (shrink)

Este artigo é um recorte do projeto de pesquisa “Leitura de imagens no ensino de História: um estudo sobre mudanças e permanências nas prescrições, livro didático e representações culturais”. Ele apresenta uma análise, dentre as muitas possíveis, da condição leitora na obra Cuore, escrita por Edmondo De Amicis, traduzida para o português brasileiro com o título Coração. Centenário, o livro teve sua primeira edição publicada no ano de 1886, na Itália, e tornou-se um grande sucesso editorial, principalmente por ter sido (...) adotado nas escolas. Nesta investigação, foram analisados quatro exemplares publicados na metade do século XX no Brasil, com enfoque na materialidade da obra. Buscou-se identificar as relações entre as características de apresentação do livro, identificadas nas capas, nas ilustrações e na escolha da linguagem, com a prática de leitura. Esta investigação baseia-se nas considerações de Chartier sobre o livro escolar como objeto de circulação. Outros estudos fundamentais, que tratam da análise do projeto gráfico, da função da ilustração e da leitura enquanto prática social, são aqui apresentados e discutidos, respectivamente, a partir de Collaro, Camargo e Kleiman. Como método de análise, optou-se pelo estudo bibliográfico, pela busca e análise de diálogos informais sobre a experiência leitora da obra, e por pesquisa de campo em bibliotecas e hemerotecas. Em relação aos resultados, a presente investigação permitiu concluir que: o livro Coração circulou no Brasil, sobretudo na região nordeste do Estado do Rio Grande do Sul; a padronização dos exemplares no formato bolso do livro possibilitou acessar mais facilmente os seus destinatários, inclusive pelo valor de venda, possível graças ao investimento em altas tiragens para distribuição e circulação interna na Itália e também no exterior; o projeto editorial, no decorrer do tempo, reuniu aspectos visuais que dinamizam e promovem o estímulo à leitura; a prática de leitura do livro em voz alta, usada pelos professores na escola, foi força persuasiva à leitura e contribuiu à sensibilização dos alunos aos conteúdos dos contos presentes na obra. (shrink)

Este trabalho visa discutir as representações femininas e o trajeto histórico da mulher em busca de emancipação mediante a instrução e a escrita. Tal discussão se insere no processo de expansão das fontes e dos objetos históricos. Este trabalho foi fundamentado na abordagem da História Cultural, tendo como referencial teórico fundamental o historiador Roger Chartier. Aqui também se objetiva compreender como as representações contribuíram para a construção dos papeis sociais femininos, bem como entender sua influência na manutenção/ transgressão desses (...) papeis. (shrink)

RESUMO Este artigo se propõe discutir a constituição de comunidades de leitores, a partir de concepções advindas do Círculo de Bakhtin sobre linguagem, forças centrífugas e centrípetas; de Canclini sobre cultura/coleção; de reflexões de autores contemporâneos sobre juventudes e cultura juvenil e de Chartier sobre leitura. Interessa-nos problematizar como se constituem essas comunidades e como se dão as práticas leitoras em torno de obras que se colocam fora do cânone e da “boa leitura”. Investigamos, em uma pesquisamaior, como esses (...) jovens se organizam em comunidades de leitores para a produção e para o compartilhamento de saberes e de experiências. ABSTRACT This article aims to discuss the constitution of communities of readers based on the Bakhtin Circle’s conceptions of language, centrifugal and centripetal forces; Canclini’s understanding of culture/collection; contemporary authors’s reflections on youths and youth culture, and Chartier’s reflection on reading. It interests us to problematize how these communities are constituted and how the reading practices occur as they are related to works that are placed outside the canon and are not considered “good reading”. As part of a broader research study, we investigated how these youths are organized in communities of readers for the production and sharing of knowledge and experience. (shrink)

Based on Robert Chartier’s discussions on textual materiality, this study intends to question the relations between filmic text and the materiality of its media, both film and television, considering their different devices from the same analytical perspective. Besides Chartier’s ideas, we will also discuss works by Robert Stam, Santos Zuzunegui and Jean-Louis Baudry.

Émile-Auguste Chartier, dit Alain, a marqué de son intelligence, sa force et sa créativité la première moitié du XXe siècle. Mais qui était ce normalien, professeur de philosophie en khâgne au Lycée Henri-IV, lui-même philosophe, inventeur du ± Propos?, un genre littéraire jusque là inédit?00Que connaît-on de l'Alain engagé, militant républicain et radical, fervent défenseur de la laïcité, appelant à la paix au moment où l'Europe sombre dans le premier conflit mondial? Du pamphlétaire Alain? Et comment juger les polémiques (...) récentes à son sujet?00Alain, qui fut le maître de personnalités aussi diverses que Simone Weil, Raymond Aron, Georges Canguilhem, André Maurois et Julien Gracq, aura également été cet original, rebelle sauvage bousculant l'ordre établi et la pensée conforme. Tantôt admiré, tantôt critiqué, il fut un éveilleur d'esprits et un influenceur.00Thomas Chaline explore tout ce qui a forgé la pensée du philosophe et son tempérament dans son siècle, de sa vie personnelle à ses engagements et prises de position publiques ou privées. Enfin, cet ouvrage se plonge dans l'héritage intellectuel qu'a laissé Alain.00La biographie définitive du philosophe pour les 70 ans de sa disparition. (shrink)

ABSTRACT The gospel of Matthew is one of the most beloved and studied gospels in Christianity, having a rich history of reception. The purpose of this paper is to article study its reading in Brazil from selected intertitles in two biblical versions. The research aims to identify how the gospel has been received by Brazilian editors and readers and how editorial intertitles can provide evidence of such reception. In order to achieve such objective, the history of reading and the history (...) of the book are used as references, based on theories by Roger Chartier (2001, 2002, 2022), Robert Darnton (2010), Lucien Febvre and Henri-Jean Martin (2017), Gerard Genette (1997) and D.F. McKenzie (2018). (shrink)

No Brasil, com o envelhecimento e a morte dos primeiros imigrantes nipônicos, o Budismo étnico tem enfrentado desafios para sua perpetuação. Tendo em vista esse contexto histórico, o objetivo deste artigo é analisar a difusão do Zen Budismo no Youtube no período de 2015 a 2017, utilizando como fontes primárias os vídeos da Monja Coen, religiosa não descendente de japoneses que tem atuado no universo midiático nos últimos anos. Como metodologia, os vídeos são discriminados em diferentes categorias, sendo analisados tanto (...) a partir de seus conteúdos quanto de sua composição audiovisual. Da perspectiva teórica, são utilizados os conceitos de representação e apropriação propostos, respectivamente, por Roger Chartier e Michel de Certeau. Como resultados, percebe-se que a divulgação do Zen na Web tem permitido que a religião consiga transcender as fronteiras étnicas, seja com a divulgação das ideias e práticas em português, seja com o diálogo com questões da sociedade atual. (shrink)

Marcando o pensamento europeu do séc. XIX e atual, Émile Durkheim (1858-1917), um dos fundadores da Sociologia, fundador e diretor da Revista L'Année Sociologique, está na base da História Social praticada na França - como, por exemplo, em Roger Chartier e em Pierre Bourdieu. É o teórico mais acabado do positivismo e do capitalismo em sua fase imperial, escrevendo uma obra vastíssima, que vai da História e da Filosofia à Educação e à Sociologia, merecendo destaque: A Divisão do Trabalho (...) Social ( 1893), As Regras do Método Sociológico ( 1895 ), O Suicídio ( 1897), As Formas Elementares da Vida Religiosa, bem como outros textos de Educação, de Filosofia e de História. Embora bem conhecidas do público suas reflexões sobre método sociológico, divisão do trabalho, anomia, suicídio e religião, o mesmo não se pode dizer com relação ao que ele pensa enquanto "pedagogo e teórico da educação e da moral", justamente este que foi o fundador da primeira cátedra de "Educação e Sociologia", na Sorbonne ("Nota da Edição Portuguesa") e que construiu uma teoria da educação que respondia à forma prescrita pela sociedade de então. [...]. (shrink)

L'examen du parcours personnel et littéraire d'Assia Djebar, femme, écrivain et algérienne, est l'axe de l'approche de Vera Lucia Soares. Pour analyser les différentes composantes de son objet d'étude Soares a recours à quelques-uns des théoriciens les plus renommés ­ Roger Chartier, Paul Ricoeur, Todorov, entre autres ­ et les utilise de façon magistrale pour disséquer l'oeuvre d'Assia Djebar, sous les angles les plus divers. Il faut aussi signaler la bibliographie spécialisée sur laq..

Neste trabalho, nosso objetivo foi expor a relevância das bases teórico-metodológicas da história da educação do tempo presente e desta para a pesquisa histórico-educacional. Partimos dos alicerces da história do tempo presente, destacando alguns conceitos construtores desse campo oriundos de autores como Rémond, Bédarida e Chartier, entre outros. A seguir, trabalhamos os avanços e os desafios enfrentados pelos pesquisadores desse campo. As fontes disponíveis para as pesquisa da história da educação do tempo presente foram destacadas, argumentando que a abundância (...) delas e a proximidade do pesquisador em relação ao tempo da sua ação não facilitam a pesquisa e não diminuem sua necessária rigorosidade. Os alicerces da história do tempo presente, os desafios, os avanços, suas fontes abundantes e sua aplicação rigorosa constroem uma nova epistemologia para a história da educação, marcada pelas incertezas que referenciam a centralidade da problematização na pesquisa histórica. Toda essa argumentação é reforçada pela idéia originária de que a educação, como uma prática social, exige de seus pesquisadores a consecução dos depoimentos orais, das informações e de todos os tipos de documentação oriundas dos sujeitos que a fizeram/fazem. Dans ce travail, nous avons eu pour objectif de montrer et de défendre l’importance de l’histoire de l’éducation du temps présent pour la recherche historico-éducative. Nous avons pris comme point de départ les fondements de l’histoire du temps présent, en soulignant quelques concepts constructeurs de ce champ créés par des auteurs tels que Rémond, Bédarida et Chartier, entre autres. Ensuite, nous avons analysé les avancements et les enjeux affrontés par les chercheurs de ce domaine. Les sources disponibles pour les recherches sur l’histoire de l’éducation du temps présent ont été mises en relief, en considérant le fait que leur abondance et la proximité du chercheur par rapport au moment de son action ne facilitent pas son travail ni en diminuent la rigueur nécessaire. Les fondements de l’histoire du temps présent, les enjeux, les avancements, ses sources abondantes et son application rigoureuse construisent une nouvelle épistémologie pour l’histoire de l’éducation marquée par les incertitudes qui fondent la centralité de la problématisation dans la recherche historique. Toute cette argumentation est renforcée par l’idée originaire selon laquelle l’éducation, en tant que pratique sociale, exige de ses chercheurs la consécution des témoignages oraux, des informations ainsi que de toute sorte de documents provenant des sujets qui l’ont faite/la font. (shrink)

O texto aqui traduzido foi publicado originalmente na Revue de Métaphysique et de Morale, em janeiro de 1901. Trata-se de um dos artigos publicados por Alain, pseudônimo utilizado por Émile Chartier. A tradução foi realizada pelo Grupo de Tradução do Departamento de Filosofia da Universidade de Brasília, coordenado pelo Professor Philippe Lacour. O grupo se propõe a traduzir regularmente obras de filosofia ainda inéditas em língua portuguesa e disponibilizá-las em periódicos de acesso livre. O trabalho de tradução é produzido (...) de maneira colaborativa através da plataforma digital TraduXio (https://traduxio.org/). (shrink)

Este texto é resultado de entrevistas e pesquisa com professores recém-formados em Ciências da Religião e com professores da disciplina de Ensino Religioso. Os aportes teóricos são de autores como Bourdieu com a noção de campo; Chartier com as categorias de apropriação e de representação; e, Foucault com a noção de discurso. Além de entrevistas, houve participação e observação de aulas de Ensino Religioso em uma escola estadual e no Curso semipresencial de formação continuada para professores. Nesses eventos foram (...) produzidos registros e coletadas atividades escritas, produzidas pelos professores em formação, tanto em resposta aos Instrumentos de Pesquisa quanto às atividades propostas pelos coordenadores do Curso. Pode-se inferir que os professores, colaboradores da pesquisa, mobilizam discursos que indicam a apropriação das prescrições legais para o Ensino Religioso. Todavia, concomitantemente, aparece também a influência e permanência de questões vinculadas ao seu credo religioso e/ou a uma miscelânea de conteúdos. Além disso, podem se tornar um empecilho no estudo do fenômeno religioso na diversidade. (shrink)

Le texte traduit ici a été publié dans la Revue de Métaphysique et de Morale en janvier 1901. Il s’agit d’une chronique d’Alain, pseudonyme utilisé par Émile Chartier, dans lequel il cherche à affirmer que la Raison serait l’instrument le plus efficace d’un ordre social donné. La Raison serait donc le vrai Dieu et il serait juste de dire qu’on lui doit un Culte. La traduction a été réalisée par le Groupe de Traduction du Département de Philosophie de l’Université (...) de Brasilia, coordonné par le Professeur Philippe Lacour. Le groupe se propose de traduire régulièrement des ouvrages de philosophie encore inédits en langue portugaise et de les rendre disponibles dans des périodiques en accès libre. Le travail de traduction est produit de manière collaborative via la plate-forme numérique Traduxio (https://traduxio.org/). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:What about the Billeter-Jullien Debate? And What Was It about? A Response to Thorsten Botz-BornsteinRalph WeberNo doubt Thorsten Botz-Bornstein is right to highlight that the debate of 2006 and 2007 (if indeed it can be called a debate1) between Jean François Billeter and François Jullien was particularly heated. It was to some extent a personal affair in that both protagonists overstepped the scholarly bounds set for an exchange of (...) arguments, the heat at times reaching the boiling point. Billeter reproached Jullien for no less than instrumentalizing China, fashioned as the absolute Other and instrumentalized for almost no other purpose than to continue a philosophical discourse established by Jullien himself, a discourse that became ever more auto-referential, furthering only the most dubious of ideological interests. In one passage, Billeter goes so far as to claim that, rather than allowing the “Chinese authors” their own voice and letting them develop their own arguments, in the end “it is always him [i.e. Jullien] who talks” (Billeter 2006a, p. 45). Regardless of just how personal Billeter’s opposition to Jullien was meant to be—and at least one commentator claims that beyond the polemical title the text offers a “rigorous argumentation” (Danjou 2006; cf. also Zufferey 2006)—Jullien certainly took it personally, asking himself in his riposte, Chemin faisant, just why Billeter was so angry at him (Jullien 2007, p. 137).His riposte is marketed on the title page in big letters as a “Réplique à ***,” which is explained by the series editors, Alain Badiou and Barbara Cassin, in terms of the reaction to a splinter that more often than not swiftly removed is quickly forgotten but that occasionally provokes a considerable reflexive gesture, of just the kind that Jullien offers, thanks to ***. A quote by Foucault precedes the text itself, reading: “There are critiques to which one responds and others to which one gives a riposte. [End Page 228] Perhaps wrongly so, for why not similarly lend an ear that is attentive to incomprehension, to banality, to ignorance or to insincerity?” Only once, at the very beginning of the text, is Billeter’s name (by implication the subject either of incomprehension, banality, ignorance, insincerity, or a combination of all four) fully mentioned; thereafter only his initials, JFB, are used. Even until recently the practice of giving the silent treatment has persisted, as when Jullien in the interview with Martin and Spire simply observes “that the sinologists who criticize me … have themselves produced nothing since that critique—do you need names?” (Martin and Spire 2011, p. 209; italics in original), before referring the reader to the many books he has written since Chemin faisant. Needless to add, this point is premised on quantity trumping quality, which is at least slightly disconcerting given that Jullien’s works have been found as early as 1996 to be marked by “a great deal of overlapping if not outright repetition (or at least rewriting)” (Reding 1996, p. 162)—something that apparently still is the case in his many books “produced” since then.From one standpoint, Botz-Bornstein is also right in referring to the affair as mainly a French debate, involving a sizable number of participants and spanning a considerable period of time, from Billeter and Jullien’s 1989 and 1990 exchange in the pages of Études chinoises over how to read Wang Fuzhi (see Billeter 2006a, p. 37 n. 1); to several volumes on and in co-operative works with Jullien (Jullien and Marchaisse 2000, Marchaisse 2003, Cornaz and Marchaisse 2004, Chartier and Marchaisse 2005, Jousset 2006, and Serrurier and Bricout 2011); to the publication of the partisan Oser Construire: Pour Jullien (Chartier 2007) and Billeter’s answer to it (Billeter 2007); to the many discussions of Jullien that continue to take as their starting point the exchange with Billeter (cf. Keck 2009). The text by Martin and Spire, for instance, makes ample reference to the debate, as Botz-Bornstein mentions, and speaks out in favor of Jullien (Martin and Spire 2011, pp. 77–97). Yet, the debate is also the starting point for Jean Levi’s (2011) recent criticism of Jullien. Beyond the borders of France... (shrink)

This paper consists in three case studies of modern French philosophers who drew their inspiration from Plato : Emile Chartier, known under his nom de plume Alain, famous as a teacher in the twenties of the last century, and two of his pupils, Simone Petrement and Simone Weil. Great admirer of Plato, Alain taught the survival of his main thoughts through all the philosophical tradition and their agreement with the rationalistic mood of 19th‑20th century philosophy. This implied that these (...) thoughts were stripped of the allegorical or mythological way in which Plato often expresses them. In particular, Plato’s allegory of the cave, one of his core images, turned out in Alain’s interpretation to be a metaphoric description of the difficult ascent of the mind up to scientific or at least rational knowledge. Consequently in this interpretation it was no longer question of any transcendency of the idea of the Good.Petrement and Weil remained faithful to their teacher and therefore to Platonic inspiration. Nevertheless, both of them, although in different ways, have reacted against this exhaustion of transcendence and come into conflict with modern interpretation of Plato. Petrement, even before specialising in the history of Gnosticism, worked out a dualistic system in which truth is absolutely transcendent because, as universal, it is unattainable for any particular mind inasmuch it is a subject’s mind. Truth, therefore, is unattainable throughout this life. On Weil’s part, the interest in Plato took place after a period of left wing militancy, following her discovery of Christianity and some personal experiences of mysticism. Platonism was for her a means of combining her new faith with a properly philosophical, i.e. rationalistic, way of thinking. Of course in this view transcendency was crucial to the idea of Good as much as to that of God. Whether this transcendency is more a matter of faith than of reason is at least uncertain. (shrink)

Philosophy and theology have long harboured contradictory views on spiritual practice. While philosophy advocates the therapeutic benefits of daily meditation, the theology of grace promotes an ideal of happiness bestowed with little effort. As such, the historical juxtaposition of effort and grace grounding modern spiritual exercise can be seen as the essential tension between the secular and sacred. In Effort and Grace, Simone Kotva explores an exciting new theory of spiritual endeavour from the tradition of French spiritualist philosophy. Spiritual exercise (...) has largely been studied in relation to ancient philosophy and the Ignatian tradition, yet Kotva's new engagement with its more recent forms has alerted her to an understanding of contemplative practice as rife with critical potential. Here, she offers an interdisciplinary text tracing the narrative of spiritual exertion through the work of seminal French thinkers such as Maine de Biran, Félix Ravaisson, Henri Bergson, Alain (Émile Chartier), Simone Weil and Gilles Deleuze. Her findings allow both secular philosophers and theologians to understand how the spiritual life can participate in the contemporary philosophical conversation. (shrink)

Os debates sobre a recepção do Concílio Vaticano II se adensaram nas últimas duas décadas. No âmbito da historiografia, a reflexão sobre o lugar desse concílio na história do catolicismo contemporâneo e a discussão sobre as fontes e formas de captar a sua recepção dão seus primeiros passos. Passa-se da preocupação de se construir uma história do concílio propriamente dita, para o momento posterior, ou seja, a sua recepção. Para além de uma preocupação hermenêutica ligada às preocupações teológicas, os historiadores (...) da recepção conciliar abrem novos caminhos teóricos de análise, mas também metodológicos, buscando novas formas de abordar o fenômeno. Dessa forma, se deparam com novas fontes que podem colaborar em sua compreensão. Esse artigo tem como objetivo central discutir a possibilidade teórica que toma o concílio como um objeto de leitura por parte de certos atores, desenvolvendo assim o que chamamos de cultura conciliar: representações sobre o evento construídas por certos grupos e que trazem suas características próprias. Desenvolvemos o conceito a partir de uma aproximação com a História Cultural, particularmente aquela desenvolvida por Roger Chartier e oferecemos, no final do texto, um breve exemplo de como essa perspectiva pode ser utilizada, qual seja, no estudo das revistas teológicas. (shrink)

Upshot: In view of Kenny’s clinical insights, Hug’s notes on the intricacies of rational vs. a-rational “knowing” in the design sciences, and Chronaki & Kynigos’s notice of mathematics teachers’ meta-communication on experiences of change, this response reframes the heuristic power of bisociation and suspension of disbelief in the light of Kelly’s notion of “as-if-ism” (constructive alternativism. Doing as-if and playing what-if, I reiterate, are critical to mitigating intra-and inter-personal relations, or meta-communicating. Their epistemic status within the radical constructivist framework is (...) cast in the context of mutually enriching conversational techniques, or language-games, inspired by Maturana’s concepts of “objectivity in parenthesis” and the multiverse. (shrink)

Thomas E. Hill, Jr., interprets and extends Kant's moral theory in a series of essays that highlight its relevance to contemporary ethics. He introduces the major themes of Kantian ethics and explores its practical application to questions about revolution, prison reform, and forcible interventions in other countries for humanitarian purposes.

The responses to the questions of why? when?, how?, where?, and in what ways? business ethics should be taught in the BusinessEthics classroom inundate the scholarly literature. Yet, to date, despite some very interesting ideas, with respect to the answers givento the above question, not only has nothing even close to consensus been reached, but this particular area of pedagogy is instagnation—authors still challenge both the very idea of teaching business ethics as well as the practical value of such courses (...) for ourstudents once they graduate to the corporate world.In this paper I will suggest that the reason for this lack of pedagogical progress is that there has been a serious oversight regarding the most important teaching question of all: Who? I will show that the pedagogical issue of whom should be teaching Business Ethics has been largely ignored, skirted or answered incorrectly. I will then boldly argue that the only necessary condition for successful courses inBusiness Ethics is that they be taught by experts in ethics, i.e., Ph.D.s in philosophy. (shrink)

Encore un livre sur saint Thomas, dira-t-on. Que pourrait ajouter celui-ci à tout ce qui existe déjà? Nous voudrions d'abord dans cet ouvrage répondre simplement mais en vérité, et en lisant les textes eux-mêmes de saint Thomas et d'Aristote, à certaines objections ou lieux communs entendus ou lus plus ou moins régulièrement, qui empêchent de commencer à vouloir connaître la pensée de frère Thomas. Il s'agit de mettre en évidence la grande richesse, pour l'intelligence et le coeur humains, de sa (...) pensée philosophique, de ses analyses, de ses manières de poser les questions et d'interroger le réel. Un préambule pour une introduction à la philosophie de Thomas, telle est essentiellement l'intention de ces quatre études et non pas une introduction à la philosophie thomasienne purement et simplement. Elles cherchent ainsi à définir l'esprit d'un apprentissage philosophique qui a aussi en lui tout ce qui convient pour aider à un apprentissage théologique et spirituel, mystique même. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Augustine's Intellectual Conversion: The Journey from Platonism to ChristianityTravis E. AblesBrian Dobell. Augustine's Intellectual Conversion: The Journey from Platonism to Christianity. Cambridge-New York: Cambridge University Press, 2010. Pp. xvii + 250. Cloth, $82.00.The question of Augustine's Platonism is famously vexed. Since Peter Brown, the standard reading holds that Augustine did not move beyond the Neoplatonism of his early dialogues until he studied the writings of the apostle Paul (...) in the mid-390s CE, after which his distinctive theology begins to emerge. In this book, Brian Dobell's basic claim is that, whatever the validity of the "volitional conversion" of book 8, Augustine is not truly converted to orthodox Christianity until he discards the Photinian (adoptionist) Christology he admits to in Confessions [hereafter conf.] 7.19.25, and discards the Platonic ascent as a means to contemplative union with God, both of which take place with the reading of Paul. But the book is equally motivated by a concern to defend the historicity of conf.; Dobell claims it is perfectly reliable, once we understand the latter half of book 7 not as a few months in 386, but as a compressed narrative spanning Augustine's entire development until his true conversion to Christianity around 395. [End Page 137]Dobell develops this argument by isolating Augustine's twofold way of salvation in the writings of the late 380s. First is the "way of authority," in which Augustine's putative Photinian Christology portrays Christ as a kind of "poor man's Plato, sent to provide a path to salvation for the uneducated masses" (96). The human Jesus is "assumed" by God and is as "a man of outstanding wisdom" (73) but is not the incarnate Son. Dobell analyzes the homo assumptus/susceptus language of the early writings, arguing that Augustine does not truly hold an orthodox Christology until 396, concordant with the development of his theology of operative grace. The second, much longer section of the book concerns the "way of reason," the intellectualist path of salvation expressed in Augustine's early obsession with the liberal disciplines. Dobell dissects the Platonic ascents of conf. 7, adducing verbal and conceptual parallels from texts ca. 387–390 (De immortalitate animae, De ordine, De libero arbitrio, De vera religione) showing how Augustine's métaphysique des degrés d'être, a concept Dobell borrows from Olivier Du Roy, provides both a means of articulating these ascents and an answer to the problem of evil. But by De doctrina christiana, Augustine has decisively rejected the Platonic ascent and the liberal disciplines, and it simply remains for his Christology to come in line for the "intellectual conversion" to be complete.Dobell's book is a significant addition to the current debate. His knowledge of the first decade or so of Augustine's literary output is impressive, and his familiarity with the secondary literature is considerable, though not encyclopedic—he misses the work of J. Patout Burns, which complicates the Pauline thesis through consideration of the anti-Donatist literature. Dobell offers magisterial and invaluable discussions of famously fraught topics such as Augustine's indecisiveness about the preexistence of the soul, or the volitional solution to the problem of evil. There are some problems with Dobell's argument, though. While his main thesis that conf. 7.9.13ff. is a kind of précis of almost a decade of intellectual development deserves serious consideration, and is an elegant solution to debates about the historicity of Augustine's narrative in conf., the supporting arguments Dobell employs are less persuasive. A major portion of his book revolves around the contention that Augustine's early, heretical Photinian Christology extends much longer than modern scholarship has realized, that Augustine rectifies this Christology in conjunction with a Pauline soteriology of grace, and that all of this has to happen before Augustine's conversion is complete. If we suspend the question of normativity inherent in deciding Augustine's "orthodoxy" (particularly prior to Chalcedon), Dobell still does not succeed in showing that the early "pedagogical" homo assumptus Christology is, in fact, adoptionist; indeed, his evidence is often rather weak (for a tacit admission, see 73). On the flip... (shrink)

'Jousse - il a trouvé un filon, comme on dit', confie Bergson dans un entretien avec Lydie Adolphe. La relation que Marcel Jousse, chercheur, professeur, homme d'Église, entretient tout au long de ses quelque quarante ans d'enseignement avec le philosophe Henri Bergson est pour le moins paradoxale. Entre admiration et rejet, Jousse revendique 'sa' lecture de Bergson. Libre et inspirante, souvent critique, voire frôlant la caricature, cette lecture tonique agit en retour sur le lecteur, qu'il soit connaisseur de l'œuvre de (...) Bergson ou pas. Selon Jousse, le geste corporel-manuel, le geste global, est au cœur de la pensée du philosophe. Bergson joue sa pensée avec ses mains, avec tout son corps avant de la jeter dans ses livres. La connaissance des lois anthropologiques du Style oral formulées par Jousse permet de mieux saisir la particularité du style de Bergson, proche de celui de Péguy, et qui s'apparente au style oral des rythmo-mimeurs. Jousse, Bergson : deux noms qui ont marqué leur époque. Le lien fort qui unit les deux penseurs est au cœur de cette enquête - que l'on pourrait aussi écrire 'en quête' - à la fois philosophique et historique. Ce livre s'inscrit dans la longue liste des 'lecteurs de Bergson' qu'ils soient ou non bergsoniens."--Page 4 of cover. (shrink)