La Rythmique constitue un ensemble d’exercices qui s’organise de façon progressive, leur but visant à sentir et à éprouver la musique avant de la connaître. À travers la Rythmique, Émile Jaques-Dalcroze contribue à inventer une nouvelle façon de jouer : confronté à l’arythmie de ses élèves, il est conduit à renouveler le solfège. Redonnant vie à ce dernier, il le libère de l’optique et de l’écriture, au bénéfice d’un apprentissage qui passe par la globalité du corps en mouvement (...) : le rapport à l’audition devient central dans son approche. Dalcroze découvre et met au travail, avec la Rythmique, un champ d’expérience qui a été sous-estimé et négligé jusqu’à lui, champ lié au sentir et au se mouvoir que le psychologue Erwin Straus (1891-1975), de son côté, a exploré au plan phénoménologique. (shrink)

Cet article a déjà paru dans Recherche en éducation musicale, n° 28, Université Laval, Québec et est également disponible ici. Nous remercions Louise Mathieu ainsi que la revue Recherche en éducation musicale de nous avoir aimablement autorisé à le reproduire ci-dessous, tous droits étant par ailleurs réservés. Résumé : Au début du XXe siècle, Émile Jaques-Dalcroze crée la Rythmique, une éducation musicale reconnaissant le rôle fondamental du corps et du mouvement corporel dans la façon dont on perçoit et (...) (...) - Musique et Musicologie – GALERIE – Nouvel article. (shrink)

English Title: "The Ineffability of Natural Language"Resumen: Los casos de variación en las condiciones de satisfacción de enunciados sin deícticos, junto con la asunción de un principio de proposicionalidad, han llevado a filósofos como Carston a defender la idea de que nuestros pensamientos son inefables, esto es, no codificables en lenguaje natural. En contra de este enfoque argumentaré (i) que esta teoría no se aplica al pensamiento consciente, (ii) que, contra el argumento de la desambiguación, el principio de proposicionalidad no (...) es obligatorio y (iii) que podemos explicar tanto los casos exitosos de comunicación como aquellos en los que es necesario que el hablante precise qué quería decir sin recurrir a pensamientos inefables. Abstract: Cases of variation in the satisfaction-conditions of non-indexical sen- tences, together with a principle of propositionality, have led some philosophers, as Carston, to defend the idea that our thoughts are ineffable, i.e., they cannot be articulated in natural language. Against this view I will argue (i) that this theory cannot be applied to conscious thought, (ii) against the disambiguation argument, the principle of propositionality is not mandatory and (iii) we can explain successful instances of communication as well as those cases in which the speaker needs to make clear what he means without having recourse to ineffable thoughts.Palabras clave: infradeterminación, contextualismo, conceptos ad hoc, efabilidad, Carston, Travis.Keywords: underdeterminacy, contextualism, ad hoc concepts, effability, Carston, Travis. (shrink)

The 'More-than-Human' reader brings together texts by writers across a wide array of disciplines that reflect on the state of post-anthropocentric thinking today. Focusing on the ecologies and technologies of climate injustice and inequalities, as well as the destructive structures lurking within anthropocentrism, More-than-Human proposes complex entanglements, frictions, and reparative attention across species and beings. Thinking past the centrality of the human subject, the texts that compose this reader begin to imagine networks of ethics and responsibility emerging not from the (...) ideologies of old, but from the messy and complex liveliness around us, and underfoot. (shrink)

Escrito em 1963, três anos depois do seminário sobre A ética da psicanálise, o texto de Jaques Lacan, Kant com Sade, possibilita férteis discussões a respeito da prática analítica. Quais os limites desta prática? Qual é a razão que a sustenta? A prática analítica é um saber, uma ética ou uma terapêutica? Quais os pressupostos que orientam a sua ação? É evidente que não dispomos de condições necessárias e suficientes para respondermos a tais perguntas no limite de um artigo, (...) tampouco temos a pretensão de fazê-lo. Entretanto, as tomaremos como bússola em busca de pistas sobre a prática analítica lacaniana e o solo em que repousa até a década de 1960. A partir do texto Kant com Sade e do Seminário VII, A ética da psicanálise, ambos escritos por Lacan, buscaremos as semelhanças e diferenças irreconciliáveis entre a lei moral kantiana, a vontade de gozo sadeana e a ética psicanalítica, apontando que é a partir das consequências práticas, efetuadas pelo Marquês de Sade, da aplicação de uma razão pura, tal qual proposta por Kant, que Lacan buscará um novo horizonte para a prática analítica não mais baseada no desejo puro. Nesse sentido, tanto o filósofo alemão Immanuel Kant quanto o escritor francês Marquês de Sade, contemporâneos dos ares da modernidade, expõem um princípio universal pelo qual a ação é valorada. Princípio cuja execução evidencia sua dimensão ética, política e, com Lacan, clínica. Nessa pista, faremos uma discussão a propósito da perversão e da melancolia como limites à prática analítica. (shrink)

A partir do sistema político-filosófico de Jean-Jaques Rousseau, o objetivo deste artigo é iniciar uma possível compreensão genealógica acerca da relação entre o bem comum e o bem de si mesmo. Através de uma análise parcial do arcabouço teóricoconceitual sobre a natureza humana e do modelo de soberania popular e de estruturação da sociedade civil proposto pelo filósofo, será posta em discussão arelação entre a vontade geral – que sempre quer o bem comum – e as vontades particulares – (...) que sempre buscam o bem de si. Concluí-se que, para Rousseau, saber conformar as vontades particulares à vontade geral é uma exigência da virtude moral, além de ser uma necessidade incontornável para a manutenção do pacto social de um povo soberano. (shrink)

Rudolf Bode’s text Rhythm and its Importance for Education (published by Eugen Diederich, Jena, 1920) has both a theoretical and a practical aim: to clarify the nature of the rhythm phenomenon in order to lay down the foundations of ‘Rhythmic Gymnastics’. Bode engages with the work of his contemporaries, such as Emile Jaques-Dalcroze, Karl Buecher and Ludwig Klages, and comes to identify rhythm with a continuum devoid of rationality. The text is unique in its ability to meaningfully connect (...) such diverse fields as philosophy, gymnastics, anthropology and politics and shows, in this way, the potential of ‘rhythmanalysis’. (shrink)

A partir do sistema político-filosófico de Jean-Jaques Rousseau, o objetivo desteartigo é iniciar uma possível compreensão genealógica acerca da relação entre o bemcomum e o bem de si mesmo. Através de uma análise parcial do arcabouço teóricoconceitualsobre a natureza humana e do modelo de soberania popular e deestruturação da sociedade civil proposto pelo filósofo, será posta em discussão arelação entre a vontade geral – que sempre quer o bem comum – e as vontadesparticulares – que sempre buscam o bem (...) de si. Concluí-se que, para Rousseau, saberconformar as vontades particulares à vontade geral é uma exigência da virtude moral,além de ser uma necessidade incontornável para a manutenção do pacto social de umpovo soberano.Based on Jean-Jaques Rousseau’s political and philosophical system, the goal of thisarticle is to begin a possible genealogical understanding about the relation betweencommon good and private good. Through a partial analysis of a theoretical andconceptual framework about human nature and of the model for popular sovereigntyand for the structure of civil society proposed by the philosopher, this work willbring into discussion the relation between the general will, which always seeks thecommon good, and the private will, which in turn seeks only the private good. ForRousseau, knowing how to conform the private wills for the general will is a requirement by moral virtue and an indispensable necessity to sustain the socialcontract of a sovereign people. (shrink)

Le concept de « rythme », véritable « mot phare » du tournant du siècle en Allemagne, articule autour de 1900 un certain nombre d'accusations contre le monde moderne, cristallise des espoirs de renouveau et se trouve placé au centre de projets éthiques opposés aux tendances individualistes et utilitaires. Il bénéficie d'une part de phénomènes contextuels comme l'essor de la danse moderne, Émile Jaques-Dalcroze et plus tard Rudolf Laban - 1er XXe siècle – Nouvel article.

In lieu of an abstract, here is a brief excerpt of the content:Reflections on Futures for Music Education PhilosophyEstelle R. JorgensenIn 1990, when I convened the first International Symposium for the Philosophy of Music Education at Bloomington, Indiana, there was one dominant philosophy of music education in the United States and another was about to make its appearance. The five succeeding symposia (Toronto, Canada, in 1994, led by David Elliott; Los Angeles, United States, in 1997, led by Anthony Palmer and (...) Frank Heuser; Birmingham, United Kingdom, in 2000, led by Mary Reichling and Forest Hansen; Lake Forest, Illinois, United States, in 2003, led by Iris Yob, Frank Heuser, and Forest Hansen; and Hamburg, Germany, in 2005, led by Charlene Morton, Paul Woodford, Frede Nielsen, and Jürgen Vogt) have promoted other philosophies. And this burgeoning of different voices and perspectives has greatly enriched the philosophical underpinnings of music education and moved us from relying on a narrow range of philosophical views towards a plethora of them.In our infant society, the International Society for Philosophy of Music Education (ISPME), we are creating and institutionalizing a forum that can nurture and critique ideas and practices and sustain the work of philosophical reflection in music education over the longer term. We have also benefited from long-term commitments by the Indiana University School of Music and Indiana University [End Page 15] Press to publishing the Philosophy of Music Education Review, now in its fourteenth volume (building on three years of publication of the Philosophy of Music Education Newsletter), and the Counterpoints: Music and Education series that provides an important venue for publishing cutting-edge scholarship in our field. And over the past two years, we have begun to build an international team of philosophers committed to establishing a strong philosophical society in music education.Beyond institutionalizing philosophical scholarship in music education, our society is committed to creating a genuinely international community that offers a global perspective. In the past, music education grew up within national borders and its work was often nationalistic in emphasis. Now, we face new challenges of thinking beyond these national commitments to a world of music education. This world might be seen as what Maxine Greene aptly terms "multiplicities and pluralities,"1 the many differing groups forged within language groups, religious perspectives, political ideologies, economic strictures, and familial obligations. And as philosophers, we work especially within our various linguistic and cultural traditions as we also seek to transcend these traditions in a common discourse.How shall we address philosophically the multiplicities and pluralities, commonalities and differences in music education internationally? Radical relativism and pluralism offer contrasting perspectives.2 Radical relativism sees the host of different music education beliefs and practices around the world as incommensurable and focuses on differences between them. For example, viewing Japanese and British music education within this stance would suggest that since Japanese and British music education reflect Japanese and British society and culture respectively, each cannot be understood in terms of the other, they are different and incommensurate with the other, and it is important to understand each in its own terms. Pluralism, however, sees differences as commensurable and focuses on shared attributes. Since human beings are the creators of culture and society, common threads amidst the differences emerge from this common humanity. For example, as a reflection of their different societies and cultures, although we expect to encounter differences between British and Japanese music education, we may also observe commonalities since they both bear the imprint of a shared humanity.Notwithstanding that musics and educational systems seem, upon first glance and when considered specifically, to be incommensurable, a deeper and more general examination turns up evidence supporting a pluralist perspective.3 Historically, cultures regularly borrow from different others as if there were common human threads. Maurice Ravel, Carl Orff, and Paul Simon are among twentieth-century composers to draw on cultures from the Far East and Africa. In music [End Page 16] education, Masafumi Ogawa's study of the introduction of Luther Whiting Mason's ideas into Japan in the nineteenth century,4 the dissemination of Shinichi Suzuki's ideas into the United States, the spread of Zoltán Kodály's, Émile Jaques-Dalcroze's, and Carl Orff's and Gunild... (shrink)

This essay combines information on the recent ISUD Sixth World Congress Humanity at the Turning Point: Rethinking Nature, Culture, and Freedom and some reflections inspired by presentations and discussions at the congress. It is focused on the presentation of one of the keynote speakers, Karl-Otto Apel, entitled “Discourse Ethics, Democracy, and International Law: Toward a Globalization of Practical Reason”. Apel argued that the transcendental-pragmatic foundation of morality serves as the ultimate basis for the universal conception of law, e.g., of human (...) rights. It establishes the transcendental basis of the idea of democracy, and at the same time establishes a regulative principle for a possible critique of the democratic states. Apel discussed the question of a political order of law able to represent the idea of human rights. In his approach to it, he referred to Kant’s idea of “a federation of free states” (as opposite to a “world state”) in the solution of the problem of a cosmopolitan system He noticed the tension between two orientations of international law: one towards “human rights” and hence a cosmopolitan law of single citizens and the other towards the sovereignty of single states. He asserted that the universal conception of law cannot be reduced to the legislative autonomy of any state. Consequently, the universal conception of human rights cannot be adequately realized either by particular democratic states or by a world state as a despotic superpower. Apel concluded that an adequate institution for the current debate regarding the issues of global peace and security can only be a federation of nations like the UN, the meta-institution of global discourse and the political representation of international law. At the heart of the essay is Kant’s cosmopolitan ideal and its relevance for today’s discussions about peace and security. Attention is paid to the attempts to rethink Kant by Karl-Otto Apel, Jürgen Habermas, Jaques Derrida, Martha Nussbaum, and David Held, among others. Some of the authors indicate the tension between the sovereignty ofstates and the universality of human rights. Other authors criticize cosmopolitanism as overly unifying in contrast to the socio-cultural diversity of societies. The essay draws a contrast between two tendencies concerning international relations. One is the current neoconservative course toward American domination throughout the world. An alternative to this is the philosophers’ call for “the cosmopolitan model of democracy” and strengthening the network of transnational grass-roots movements and international institutions, including the UN. (shrink)

A partir de la perspectiva que ofrece el concepto de “vulnerabilidad social” como un potente analizador que permite visibilizar, entre otras cuestiones, la marcada incertidumbre que sienten numerosas/os jóvenes en relación a su futuro, enlazada a los cuestionamientos respecto de lo que les ofrece el sistema educativo en las actuales condiciones, y el sentido de la educación “en jaque” ante la falta de garantías de promover y propiciar el acceso justo y digno al mundo laboral con su consecuente promesa de (...) movilidad social ascendente, este trabajo se propone advertir acerca de los alcances e implicancias que tienen la s marca s de inseguridad, inestabilidad y precariedad del contexto socioeconómico regional en el que se inscriben sus trayectorias de vida y escolares, singulares y colectivas, en sus oportunidades, deseos y apuestas. El trabajo enfatiza finalmente en que al p reguntar y preguntarse desde “ adolescencias situadas ” por los deseos, los futuros, las prácticas y sus sentidos, se habilita n senderos no sólo para desarmar discursos sociales y de las disciplinas instituida s que reproducen identidades patologizadas, tuteladas y exclusiones diversas, sino también para promover movimientos subjetivos en y entre las/os propias/os p rotagonistas, y los adultos a cargo de su acompañamiento tanto del campo de la salud/salud mental como del de la educación, al interrogar(se / nos) por trayectorias supuestamente predefinidas, cuestión esta que supone no solo un desafío para la Psicología y la Psiquiatría sino también todo un reto para la Pedagogía en sus versiones paradigmáticas hegemónicas. (shrink)

El siguiente texto pretende plantear las bases del pensamiento filosófico de Heráclito en su infinita lucha de opuestos en un cambio eterno, del acontecimiento estoico y del clinamen de Epicuro, articuladas en lógica de sentido de Deleuze, como base de los planteamientos en la última de etapa de enseñanza de Jaques Lacan. Los puentes teóricos trazados entre Lacan y Deleuze se han perdido en análisis históricos de sus encuentros y desencuentros, en el sentido que marcan hacía lo real y (...) por supuesto en el Edipo como máquina de subjetividad. Sin embargo, considero, hasta el momento no se ha planteado una articulación de sus teorías, porque se han desconocido las bases filosóficas lacanianas. El planteamiento que se realiza en el texto permite una forma novedosa de comprender la identificación al fin del análisis, como una identificación a lo permanente en la impermanencia, poniendo como lo más profundo e intimido de la subjetividad, la piel, el borde, lo falso de la imagen. (shrink)

O conto “Meu tio, o Iauretê” (1962), de Guimarães Rosa, problematiza a fronteira entre o homem e o animal, através de uma escrita intensiva, que busca desvelar o animal no humano. Dessa forma, pensar a animalidade em Guima-rães Rosa, significa pensar aquilo que o filósofo francês Gilles Deleuze denominaria “Devir-animal”, conceito presente no texto 1730-Devir- intenso, Devir-animal, Devir-imperceptível..., e que seria da ordem de uma conjugação de um homem com um animal, sendo que nenhum deles se assemelharia ou até mesmo (...) imitaria o outro, ou seja, não seria uma questão de metamorfose, mas de devires, atravessamentos e curto-circuito entre reinos. Nesse sentido, a filosofia de Gilles Deleuze, Jaques Derrida e Georges Bataille servirão como escopo básico para que se reflita sobre a questão do eu e do outro, do homem e do animal, da identidade e da diferença. A problematização dessa questão, através da literatura, visa demonstrar como se dá, na narrativa literária, na linguagem, o questionamento do antropocentrismo, nas palavras de Derrida os “próprios do homem”, o que acarretaria na subsunção da potência da vida, pura, imanente. (shrink)

¿Son los videojuegos ámbitos exclusivos para varones?; ¿es el desarrollo de videojuegos un trabajo exclusivamente masculino? A partir de estos y otros interrogantes, el presente artículo tiene por objetivo problematizar la producción y reproducción de sentidos generizados en la industria de videojuegos argentina, tanto en la elaboración de los contenidos como en la fase de creación y el momento del consumo. Partiendo de un enfoque cualitativo, centrado en una revisión bibliográfica sistemática, planteamos que las instancias de creación, diseño y consumo (...) de los videojuegos se encuentran atravesadas por un fuerte imperativo de la masculinidad que reproduce una mirada androcéntrica, lo que supone un lugar subordinado para las diversas feminidades. No obstante, tal barrera prohibitiva no es ineludible si tenemos en consideración la agencia de lxs sujetos en la construcción de estrategias e intersticios para poner en jaque la normatividad. (shrink)

A pesquisa vem demonstrar como é possível, a partir do pensamento de Jaques Derrida, estabelecer uma filosofia da Religião. Embora a investigação seja feita de maneira análoga e indireta, justamente porque o fenômeno da religiosidade não foi o principal objeto de sua observação, é plausível, mesmo assim, que suas teorias tais como: desconstrução, differense e o logocentrismo sirvam, e muito, como instrumento filosófico para pensar a complexidade que compõe as fronteiras da religião. É sobre algumas dessas diversas fronteiras que (...) fala esse artigo. (shrink)

1 There have been several editions of Fridugisus’ letter. I have consulted those in Jaques-Paul Migne, Patrologiae cursus completus … series latina, 221 vols., (Paris: J.-P. Migne, 1844–1864), vol. 105, cols. 751–756; Francesco Corvino, “Il ‘De nihilo et tenebris’ di Fredegiso di Tours,” Rivista critica di storia della filosofia (1956), pp. 273–286; and the most recent and authoritative edition, in Concettina Gennaro, Fridugiso di Tours e il “De substantia nihili et tenebrarum”: Edizione critica e studio introduttivo, (“Pubblicazioni dell’istituto universitario (...) di magistero di Catania,” serie filosofica — saggi e monografie, no. 46; Padua: Casa editrice Dott. Antonio Milani, 1963). Fridugisus’ letter survives in four manuscripts. Nevertheless the text is corrupt in places, and all editors have had to suggest emendations here and there. For my translation I have followed Gennaro’s edition, but not always her interpretation. There is another translation, by Hermigild Dressler, in John F. Wippel and Allan Wolter, eds., Medieval Philosophy from St. Augustine to Nicholas of Cusa, (New York: The Free Press, 1969), pp. 104–108. Note that references to the Psalms in this translation are given according to the numbering in the Revised Standard Edition. (shrink)

Some of the most invidious injustices are seemingly the results of impersonal workings of rigged social structures. Who bears responsibility for the injustices perpetrated through them? Iris Marion...

Structures of Subjectivity: Explorations in Psychoanalytic Phenomenology and Contextualism, is a revised and expanded second edition of a work first published in 1984, which was the first systematic presentation of the intersubjective viewpoint – what George Atwood and Robert Stolorow called psychoanalytic phenomenology – in psychoanalysis. This edition contains new chapters tracing the further development of their thinking over the ensuing decades and explores the personal origins of their most essential ideas. In this new edition, Atwood and Stolorow cover the (...) philosophical and theoretical assumptions of psychoanalysis and present a broad approach that they have designated phenomenological contextualism. This approach addresses personal subjective worlds in all their richness and idiosyncrasy and focuses on their relational contexts of origin and therapeutic transformation. Structures of Subjectivity covers the principles guiding the practice of psychoanalytic therapy from the authors' viewpoints and includes numerous detailed clinical case studies. The book will be essential reading for psychoanalysts, practitioners of psychotherapy, psychiatrists, psychologists, counselors, and social workers. It will also be of interest to scholars and students with an interest in psychoanalytic theory and practice, and its philosophical premises. (shrink)

In QALY-thinking, an activity that takes N people from a bad state (including 'dying') to the state of healthy for X years should have priority over an activity that takes N other people from the same bad state to a state of moderate illness for the same number of years (given equal costs). An empirical study indicates that this view may not be shared by the general public in Norway. Subjects tended to emphasise equality in value of life and in (...) entitlement to treatment rather than level of health after treatment. The relevance of costs per QALY in prioritising between different health care programmes in Norway is thereby brought in to doubt. While the sample in the study is too small to support firm policy conclusions, the results should contribute to an increased interest among health economists in actually measuring people's ethical preferences in matters of prioritising, rather than taking it for granted that their own values are shared by the general public. (shrink)

Studies examining the ways in which the training of engineers and scientists shapes their research strategies and scientific identities.

In this paper, we argue that to reverse the excess of specialization and to create room for interdisciplinary cross-fertilization, it seems necessary to move the existing epistemic plurality towards a collaborative process of social cognition. In order to achieve this, we propose to extend the psychological notion of joint attention towards what we call joint intellectual attention. This special kind of joint attention involves a shared awareness of sharing the cognitive process of knowledge. We claim that if an interdisciplinary research (...) team aspires to work collaboratively, it is essential for the researchers to jointly focus their attention towards a common object and establish a second-person relatedness among them. We consider some of the intellectual dispositions or virtues fostered by joint intellectual attention that facilitate interdisciplinary exchange, and explore some of the practical consequences of this cognitive approach to interdisciplinarity for education and research. (shrink)

A lively introduction to this celebrated philosophical tradition. -/- Existentialism pervades modern culture, yet if you ask most people what it means, they won’t be able to tell you. In this lively and topical introduction, Wartenberg reveals a vibrant mode of philosophical inquiry that addresses concerns at the heart of the existence of every human being. Wartenberg uses classic films, novels, and plays to present the ideas of now-legendary Existentialist thinkers from Nietzsche and Camus to Sartre and Heidegger and to (...) explore central concepts, including Freedom, Anxiety, and the Absurd. Special attention is paid to the views of Simone de Beauvoir and Franz Fanon, who use the theories of Existentialism to address gender and colonial oppression. (shrink)

A correction to this paper has been published: https://doi.org/10.1007/s10551-021-04827-y.

This paper articulates the separate accounts of facial education and lecturing found in A Thousand Plateaus in order to theorize a new concept of lecturing for a post-digital university. Many accounts of Deleuze and Guattari in educational theory turn away from lecturing as hierarchical and striated, yet this approach denies Deleuze and Guattari’s deterritorialization of the practice through their description of a lecture by the character Professor Challenger. When read alongside their plateau on facialization, Challenger’s unusual performance can be interpreted (...) as an interruption of the abstract machine of facialization that animates traditional accounts of lecturing. The article concludes with implications for a de-faced form of lecturing for a post-digital university. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Unpacking the Chalcedonian Formula:From Studied Ambiguity to Saving MysteryBrian E. Daley, S.J.One of the central questions Christian theologians continue to ask themselves, as they confront the mystery of the person of Christ, is, what is the significance for us today of the Council of Chalcedon? For generations of modern scholars, especially those in the West, the dense and rather technical phrases forged at that fifth-century gathering of Christian bishops (...) and appended to a restatement of what we know as the “Nicene creed” represented a major milestone in the Churches’ ongoing clarification of how disciples are to understand the person of Jesus the Savior.In J. N. D. Kelly’s widely used survey, Early Christian Doctrines,1 for instance, Chalcedon’s “settlement” of the twenty-four-year dispute between Nestorius and his Antiochene supporters and Cyril of Alexandria and the Church of Alexandria was the culmination of “the decisive period for Christology”2 in the early Church, an attempt to define an understanding of Christ that could be accepted by all Christians throughout the Empire, but which nevertheless—surprisingly, perhaps—“failed to bring permanent peace.”3 Aloys Grillmeier, in his foundational study of the growth of early Christian understandings of Jesus, speaks of the years up to Chalcedon as [End Page 165] temporally defining “the development of belief in Christ from its beginning to its first climax in a council of the Church.”4 In an influential study of the theology of the seventh-century monk and theologian Maximus the Confessor, Hans Urs von Balthasar emphasizes the centrality of Chalcedon’s formulaic, classically dialectical picture of the person of Christ as central to Maximus’s whole approach to God, the world, and the human spirit. The reason, Balthasar argues, lies in Chalcedon’s ability to affirm both unity and abiding difference in Christ as the dominant pattern of God’s relationship to creation:From the moment that Chalcedon, in its sober and holy wisdom, elevated the adverbs ‘indivisibly’ (ἀδαιρέτως) and ‘unconfusedly’ (ἀσυγχύτως) to a dogmatic formula, the image of a reciprocal indwelling of two distinct poles of being replaced the image of mixture. This mutual ontological presence (περιχώρησις) not only preserves the being particular to each element, to the divine and the human natures, but also brings each of them to its perfection in their very difference, even enhancing that difference. Love, which is the highest level of union, only takes root in the growing independence of the lovers; the union between God and the world reveals, in the very nearness it creates between these two poles of being, the ever-greater difference between created being and the essentially incomparable God.5With a little help from German Romantic philosophy, and perhaps from his Jesuit confrère Erich Przywara, Balthasar here sees in the Chalcedonian picture of Christ not only Maximus’s central inspiration, but the early Church’s final paradigm for conceiving how the transcendent God can be present and crucially active in the world.One might multiply examples. But does this understanding of Chalcedon’s portrait of Christ really represent its intent or its lasting meaning? What led to its articulation? What was, one may ask, the real achievement of this gathering of over 500 Eastern bishops, mainly from the Greek-speaking East, called by the new emperor Marcian and his long-influential spouse, the [End Page 166] Empress Pulcheria, in a port suburb across the Bosporus from Constantinople, in October of 451? On the level of Church politics, at least, it was a step towards restoring a balance, however briefly, between major centers of influence in the Church of the mid-fifth century, and the theological traditions with which they had become associated: a balance precariously achieved in 433, after the bitter controversy over Nestorius’s views on how to conceive the person of Christ, by what is often called the “Formula of Reunion,” which sketched the outlines of traditional faith in the Savior—a formula apparently drafted at that time by Theodoret of Cyrus and proposed by the Church of Antioch, but which was also warmly embraced by Theodoret’s principal rival, Cyril of Alexandria. After heated debates between the bishop of Constantinople, the... (shrink)

Il «nuovo» pensiero non è più cronologicamente nuovo ad oltre ottant’anni dalla sua nascita e, tuttavia, forse oggi manifesta un carattere di novità e di urgenza maggiore di allora, come si suol dire una «rinascita» che giustifica l’interrogativo sul suo «futuro». La particolare situazione in cui ci troviamo a pensare e soprattutto a vivere, le nuove domande che le mutate condizioni storico-culturali pongono alla filosofia, possono trovare un modello di risposta se ci si volge indietro a quella particolare stagione della (...) filosofia tedesca che abbraccia i primi tre decenni del Novecento e che fu tragicamente strozzata e azzittita dal nazionalsocialismo. Non si tratta di affermare un ysteron-proteron, sarebbe troppo semplicistico, decisamente acritico e storicamente e filosoficamente inaccettabile. Accade però, nella storia, che dei fermenti non riescano a produrre frutti perché la temperie del tempo non lo permette oppure perché «inattuali», non pienamente adeguati al tempo, e rimangono quindi latenti finché non si verificano le condizioni ottimali per il loro sviluppo, divenendo in tal modo «adeguati » al tempo. È appunto quanto si è verificato con tutti gli autori che si ritrovano accomunati da un «dialogisches Prinzip», se vogliamo riprendere l’espressione di Martin Buber e che si è concretizzato nelle varie figure rappresentative e nei vari pensatori a cui lo stesso Rosenzweig farà riferimento nel suo breve excursus storico, come, neues Denken, Begegnungsphilosophie, Beziehungsphilosophie, Sprachdenken. (shrink)

A Correction to this paper has been published: https://doi.org/10.1007/s12110-021-09400-0.

Religious education and religious services practices that emerged as spiritual/religious support and guidance in the context of social work in Turkey are carried out with the protocols between Presidency of Religious Affairs ( DIB) and Ministry of Health, Justice, Ministry Family and Social Services, Youth and Sports, Disaster and Emergency Management Presidency. This research is on the self-efficacy perceptions of religious officials assigned in various social work areas of the Ministry of Family and Social Services. Researching the self-efficacy perceptions of (...) religious officials is important in terms of revealing that it is necessary to work in a wide area from making identifications about their professional development to developing religious education and services training programs that will meet the needs of the target group. Qualitative research method has been used in this study. The research has been structured within the framework of interviews with religious officials assigned to provide religious education and service in the service areas of the Ministry of Family and Social Services in Kırıkkale province. The data obtained from religious officials working in the field with semi-structured interview questions are evaluated in two themes: The self-efficacy perceptions of officials and needs of the target audience. The main conclusion reached in this study is as follows: Needs- based and value-based training programs can be developed for religious workers in social service institutions. (shrink)

Brandom explains perceptual knowledge as the product of two distinguishable sorts of capacities: the capacity to reliably discriminate behaviorally between different sorts of stimuli; and the capacity to take up a position in the game of giving and asking for reasons. However, in focusing exclusively on the entitlement of observation reports, rather than on perception itself, Brandom passes over a conception of perceptual experience as a sort of contentful mental state. In this article, I argue that this is a blind (...) spot, which makes Brandom’s account of perceptual knowledge unable to properly accommodate the phenomenon of seeing aspects and to explain how we can justify the attributions of reliability to observers that make observation reports. (shrink)

Aaron Stalnaker's Mastery, Dependence, and the Ethics of Authority is a significant achievement. The aim of this book is to mine the insights of the early Confucians, or Ru, for enriching Western ethical and political thought on the ethics of authority and dependence. Stalnaker does this through a meticulous and in-depth study that highlights, but is not limited to, the early Confucian thinkers Kongzi, Mengzi, and Xunzu. His focus is on the ways in which their approach to ritual and certain (...) forms of authority/dependence relationships, such as master/student and father/son, have the potential to inform contemporary Western political structures and governance. The Ru thought that by learning certain virtues and... (shrink)