One of the many faces of Islam in Indonesia is the abangan Muslims or the abangans. As one of the most populous Muslim groups in the country, it is important to know them. To understand Indonesian Islam or Muslims, one cannot overlook them. The article argues that, amid recent escalating Muslim–Christian tension in the country, this majority Muslim group can play a significant role in enhancing Muslim–Christian relations in the future, on account of their worldview that emphasizes and maintains cosmic (...) harmony and balance of all existence. Their open and syncretic attitudes toward other religions may foster religious tolerance and coexistence. These are attested in the author’s personal engagement with them. It is suggested that Christians be more inclusive toward them, but, at the same time, be critical in engaging their worldview. These attitudes are necessary for building a mutual and peaceful Muslim–Christian relationship in the region. (shrink)

Este artículo reseña: Enrico FERRI y Giuseppe CRICENTI. Alla ricerca della laicità perduta. Il crocifisso laico dei giudici italiani, Epílogo de Mauro Barberis, Fuorilinea, Monterotondo 2023, 133 pp.

Dentro dei ámbito de estudio da la ciancia, recientemente ha surgido con fuerza un nuevo enfoque, la sociología dei conocimiento científico (SSK). Desde su aparición a mediados de la dacada de los setenta, la SSK ha tomado formas diversas. Entre éstas y la filosofía de la ciencia ha existido una continua disputa. Ultimamente, sin embargo, la SSK se ha ido transformando en una “sociologfa de la practica cientrfica”. A partir de este cambio, ambas disciplinas -la filosofía de la ciencia y (...) a SSK- están encontrando puntos en común de influencia, diálogo y estudio. Mi propósito es mostrar la trayectoria de la SSK y analizar esos puntos de contacto.Within the field of science studies, recently a new approach has taken a strong hold -the sociology of scientific knowledge (SSK). Ever since its appearance in the mid-seventies, within SSK there have been diverse tendencies. Between these and the philosophy of science there has been a perpetual confrontation. Lately, SSK appears to be undergoing a metamorphosis, transforming into a sociology of scientific practice. What is interesting about this case is that both disciplines -philosophy of science and SSK- are finding a common point of confluence, dialogue and study. My aim is to trace the trajectory of SSK and to analyze these points of contact. (shrink)

RESUMEN. El autor describe algunos elementos distintivos del estatus y de las funciones del ciudadano en la Atenas del siglo V así como en el contexto democrático ateniense, en el que nació la figura del ciudadano. Pone de relieve el carácter excluyente y las instituciones "limitadas" que hacen de la ciudadanía un estatus exclusivo, reservado para los hombres, para los hijos de ambos padres atenienses y que de esa manera excluía a los extranjeros residentes (metecos), a los otros griegos y (...) a los bárbaros. A partir de la categoría aristotélica de "ciudadano en sentido absoluto", el autor muestra cómo incluso dentro de la comunidad de los atenienses libres, por varias razones, grupos como el de los jóvenes, de los ancianos y de las mujeres en particular, estén excluidos de la plena participación en la vida política de la ciudad, en definitiva, a las decisiones y la gestión del poder. Al mismo tiempo, la investigación muestra cómo los atenienses, a pesar de que sean una minoría de hombres libres dentro de la ciudad, durante dos siglos en forma gradual desarrollen un alto nivel de participación en la vida política de la ciudad, en el sentido de que incluso las clases menos privilegiadas pudieran ocupar cargos políticos que antes eran reservados solo para los más ricos. De este modo se aplicaría plenamente el principio democrático con el cual todo el pueblo gobierna y, al mismo tiempo, a través del primer ejército hecho enteramente de ciudadanos, defiendan sus propias decisiones. ABSTRACT. The author describes a number of distinctive traits of the status and role of citizens in the democratic Athens of the 5th-century BC and in the Athenian democratic framework which saw the establishment of the figure of the citizen. He highlights the exclusiveness of citizenship and the legal institutes that “closed” access to citizenship status. Citizenship was reserved to males born to Athenian parents, and excluded resident aliens (meteci), the other Greeks and the Barbarians. Starting with the Aristotelian category of “citizens in the absolute sense”, the author shows that even within the community of free Athenians, young people, the elderly and, above all, women, were barred from fully participating in the political life of the city for various reasons. Such categories were in all effects excluded from the decision-making process and from the management of power. At the same time the research shows how Athenian citizens, made up of free men which formed but a minority in the city population, succeeded within two centuries to fully develop a high degree of participation in the political life of the city. It was not long before members of lower-income groups started holding key positions in the city that were previously reserved to individuals belonging to the wealthier classes. It was a turnaround that reflected the full realisation of the democratic principle according to which it was the people of Athens as a whole that governed and defended the choices made with an army made up of Athenian citizens. (shrink)

Chapter 1 Introduction The man was coughing again. Shocked he was as he discovered that his saliva had a reddish taint. Would he have a lung disease after all? Cancer perhaps? Long ago, relatives of his had died from LC, lung cancer.

"Ne croyez surtout pas qu'il s'agisse de science-fiction : 18 avril 2015, une équipe de généticiens chinois entreprenait d'"améliorer" le génome de quatre-vingt-trois embryons humains. Jusqu'où ira-t-on dans cette voie? Sera-t-il possible un jour (bientôt? déjà?) d'"augmenter" à volonté tel ou tel trait de caractère de ses enfants, d'éradiquer dans l'embryon les maladies génétiques, voire d'enrayer la vieillesse et la mort en façonnant une nouvelle espèce d'humains "augmentés"? Nous n'en sommes pas (tout à fait) là, mais de nombreux centres de (...) recherche "transhumanistes" y travaillent partout dans le monde, avec des financements colossaux en provenance de géants du Web tel Google. Les progrès des technosciences sont d'une rapidité inimaginable, ils échappent encore à toute régulation. En parallèle, cette "infrastructure du monde" qu'est le Web a permis l'apparition d'une économie dite "collaborative", celle que symbolisent des applications comme Uber, Airbnb ou BlaBlaCar. Selon l'idéologue Jeremy Rifkin, elles annoncent la fin du capitalisme au profit d'un monde de gratuité et de souci de l'autre. N'est-ce pas, tout à l'inverse, vers un hyperlibéralisme, vénal et dérégulateur, que nous nous dirigeons? Certaines perspectives ouvertes par les innovations technoscientifiques sont enthousiasmantes, d'autres effrayantes. Ce livre cherche d'abord à les faire comprendre, et à réhabiliter l'idéal philosophique de la régulation, une notion désormais vitale, tant du côté de la médecine que de l'économie.". (shrink)

La 4e de couverture indique : "Quelle place accorder aujourd'hui aux religions dans les démocraties? Que peut-on espérer du dialogue entre croyants et non-croyants dans une société devenue plurielle et sécularisée? Quel rôle peut jouer la religion dans la modernité du XXIe siècle? Le philosophe français Jean-Marc Ferry prend à bras-le-corps ces questions difficiles, laissées en déshérence ou livrées aux excès de tous bords. Refusant les pièges d'un laïcisme souvent ignorant, tout comme les hégémonies religieuses, il reprend le fil (...) d'une longue tradition philosophique qui a toujours pris au sérieux la question religieuse, même quand elle s'y opposait. Dans ce livre qui fera date, le philosophe rassemble pour la première fois sous la forme d'une conversation l'ensemble de sa réflexion sur la religion dans la modernité. Au cours de sa réflexion, Jean-Marc Ferry invite à considérer les "Lumières de la religion", une expression malicieuse par laquelle il entend signifier que les religions ne sont pas en opposition avec la modernité. A la condition de devenir réflexives et critiques, et d'accepter les règles du jeu démocratique, elles peuvent apporter une précieuse participation à la vie commune, au bénéfice de tous.". (shrink)

"Par dizaines, des expressions issues de la mythologie grecque se sont inscrites dans le langage courant : une "pomme de discorde", un "dédale de rues", prendre le "taureau par les cornes", toucher le "pactole", "tomber de Charybde en Scylla", suivre un "fil d'Ariane", "jouer les Cassandre", etc. Mille références endormies aux Sirènes, à Typhon, Océan, Triton, Python, Sibylle, Stentor, Mentor, Laïus, Argus, OEdipe et à tant d'autres personnages mythiques habitent encore incognito nos conversations de tous les jours. Je vous propose (...) de les réveiller en racontant les histoires magnifiques qui en sont l'origine. Mais il y a plus. Les grands mythes ne se limitent pas à des "contes et légendes". Ils proposent des leçons de vie et de sagesse d'une profondeur abyssale. La mythologie représente ainsi une tentative grandiose pour apporter des réponses à l'antique question métaphysique de "la vie bonne pour les mortels". Son étude, passionnante en elle-même, constitue pour cette raison une excellente introduction à la philosophie." Luc Ferry. (shrink)

Cette méditation sur la mort de Derrida est un décryptage tout à fait limpide de son œuvre qui force sa crypte secrète afin d’y déceler des indéconstructibles de la déconstruction à même de soustraire la pensée de Derrida à l’amour de la mort et au meurtre de l’ego. Fidèle parmi les fidèles de Jacques Derrida, Jacob Rogozinski entend lui rendre justice, et même rendre grâce au don de sa pensée, en courant le risque d’être le plus infidèle des infidèles disciples. (...) Rester fidèle par gratitude e... (shrink)

Quand on a renoncé à démontrer l'existence de Dieu ou l'immortalité de l'âme, est-il encore rationnel de postuler que Dieu existe ou que l'âme est immortelle? Peut-on croire rationnellement dans l'incertitude la plus totale? Jean-Marc Ferry montre précisément en quoi la religion réflexive le permet. Celui qui s'y engage ne se prévaut d'aucun accès privilégié à la vérité. Au départ, cet engagement procède moins d'une croyance que d'une résolution. Il s'agit, en effet, d'un acte de pure liberté, dépourvu d'assise, (...) acte risqué qui fait que l'on accorde ou non sa confiance au réel. Ensuite seulement, entre l'athée et le croyant, les expériences pourront être confrontées ; et c'est quand l'un et l'autre assument pleinement leur absolue ignorance métaphysique que raison et religion peuvent enfin être conciliées. (shrink)

Existe-t-il une méthode qui permettrait à l’enquête métaphysique (ou ontologique) de bénéficier des avancées scientifiques et techniques, et qui, inversement et en retour, dans un cercle vertueux, permettrait aux sciences et aux techniques de bénéficier du mode de connaissance philosophique? Dit autrement : y a-t-il une méthode permettant de circuler, sans les confondre, entre ces régimes de rationalité que sont la pensée technique, la pensée scientifique et la pensée philosophique, pour les...

Resumo: O presente artigo tem como objetivo refletir sobre a subjetividade/identidade desejada e propagada no documento da Base Nacional Comum Curricular (BNCC). O documento voltado à formação dos estudantes da educação básica em território brasileiro é tomado, na presente discussão, em sua natureza duplamente política. Para tal, parte-se de uma perspectiva epistemológica pluralista, utilizando-se de conceitos-ferramenta de base foucaultiana e de autores da Sociologia, a saber, Norbert Elias, Zigmunt Bauman, Claude Dubar e Stuart Hall. A partir da discussão de subjetividade, (...) identidade e outros conceitos relevantes às reflexões e problematizações, lança-se um olhar para as 10 competências gerais expressas no documento supracitado. Os excertos selecionados para análise demonstram evocar, validar e propagar subjetividades/identidades ao encontro do que os sociólogos analisam como abertas, móveis, flexíveis, próprias da modernidade tardia ou líquida; além de responsabilizar o sujeito por suas escolhas. Palavras-chave: Identidade; Subjetividade; BNCC The ideal subjectivity in the BNCC: reflections on training in Basic Education Abstract: This article aims to reflect on the subjectivity/identity desired and propagated in the document of the National Common Curricular Base (BNCC). The document aimed at the training of basic education students in Brazilian territory in the present discussion, in its doubly political nature. Therefore, we start from a pluralist epistemological perspective, using Foucaultian-based tool concepts and sociology authors, namely Norbert Elias, Zygmunt Bauman, Claude Dubar, and Stuart Hall. From the discussion of subjectivity, identity, and other concepts relevant to the reflections and problematizations, it launched a look at the 10 general competencies expressed in the aforementioned document. The excerpts selected for analysis show to evoke, validate and propagate subjectivities/identities in line with what sociologists analyze as open, mobile, flexible, typical of late or liquid modernity; in addition to making the subject responsible for their choices. Key-words: Identity; Subjectivity; BNCC La subjetividad ideal en la BNCC: reflexiones sobre la formación en Educación Básica Resumen: Este artículo tiene como objetivo reflexionar sobre la subjetividad/identidad deseada y propagada en el documento de la Base Nacional Común Curricular (BNCC). El documento destinado a la formación de estudiantes de educación básica en territorio brasileño es tomado, en la presente discusión, en su doble naturaleza política. Para ello, partimos de una perspectiva epistemológica pluralista, utilizando conceptos de herramientas basados en Foucault y autores de la sociología, a saber, Norbert Elias, Zigmunt Bauman, Claude Dubar y Stuart Hall. A partir de la discusión sobre la subjetividad, la identidad y otros conceptos relevantes para las reflexiones y problematizaciones, se lanza una mirada a las 10 competencias generales expresadas en el citado documento. Los extractos seleccionados para el análisis demuestran evocar, validar y propagar subjetividades/identidades en línea con lo que los sociólogos analizan como abierto, móvil, flexible, propio de la modernidad tardía o líquida; además de responsabilizar al sujeto de sus elecciones. Palabras clave: Identidad; Subjetividad; BNCC Data de registro: 08/09/2022 Data de aceite: 22/03/2023. (shrink)

A pesar de algunos antecedentes dispersos y excepciones, existe una manifiesta laguna en la literatura sobre el concepto de cultura científica comunitaria. Con esa expresión nos referimos a situaciones en las cuales unos ciudadanos perciben un problema, se agrupan, organizan, comunican y ponen en común sus recursos para buscar, evaluar y producir conocimiento científico con el fin de encarar dicho problema. En este trabajo realizamos una propuesta de caracterización de la cultura científica comunitaria. Posteriormente, procedemos a aplicarla y contrastarla respecto (...) del caso de los colectivos de afectados por la COVID persistente. La metodología empleada se ha basado en el análisis documental. (shrink)

The fundamental principles of the classical utilitarian school characterize this trend as an administrative and legal criminology. This had two implications. On the one hand, the motives, and ultimate causes of the behavior and the unequal consequences of an arbitrary rule were ignored. On the other hand, the role of the judge was reduced to enforcing the law, while it was up to the judge to set a penalty for each offence. At the end of the nineteenth century, these principles (...) saw the gradual emergence of another punitive episteme that had emerged as a result of the colonization of the legal space by the positive sciences and etiological action programs. This was not a planned and pre-established course, but the confluence of a series of theories and programs for penal prevention that Michel Foucault summarized as the realization that the law was increasingly functioning as a norm. Now, criminality, besides being the object of scientific interest, also constitutes the indicator of a social problem and therefore its insertion in an economy of changing power. (shrink)

Expert knowledge regularly informs personal and civic-decision making. To decide which experts to trust, lay publics —including policymakers and experts from other domains—use different epistemic and non-epistemic cues. Epistemic cues such as honesty, like when experts are forthcoming about conflicts of interest, are a popular way of understanding how people evaluate and decide which experts to trust. However, many other epistemic cues, like the evidence supporting information from experts, are inaccessible to lay publics. Therefore, lay publics simultaneously use second-order social (...) cues in their environment to inform decisions to trust. These second-order social cues, or ‘social indicators of trust’, prevent lay publics from having to trust blindly. Social indicators of trust therefore inform lay publics’ epistemic vigilance, or constant low level-monitoring of testimony from experts. This special issue examines the nature, acquisition and application of social indicators of trust for scientific experts and institutions. It also raises questions about the types of trust asked of lay publics and challenges traditional normative assumptions about the relationship between science and lay publics through study of attitudes, values, and experiences. The issue descriptively re-examines the structure of institutions, their role and methods for ferrying information, as well as how social indicators operate in times of crisis. In this collection of works, we bridge history, science, philosophy of science, science and technology studies, science communication and social epistemology, to broaden the discourse on trust in experts and more accurately reflect the imperfect yet indispensable endeavour that trusting is. (shrink)

El artículo expone la contraposición entre dos posiciones filosóficas (deconstrucción y reconstrucción), dos autores (Jacques Derrida, Jean Luc Ferry) y dos libros (Apprendre à vivre enfin, Apprendre à vivre). En última instancia, dos formas de entender las relaciones entre filosofía y vida. Más allá del logocentrismo, objeto de la deconstrucción, el biocentrismo es el eje de la tarea de reconstrucción de una filosofía articulada como ontología o teoría de lo real, filosofía moral o teoría de la justicia y sabiduría (...) o teoría de la salvación. En suma, una forma renovada de asumir la necesidad de la filosofía. (shrink)

" Au bas de la statue d'Auguste Comte, place de la Sorbonne, à Paris, on pouvait lire récemment - et peut-être le peut-on encore : "Ni Comte ni Sponville". Ce graffiti exprime à sa manière l'un des grands défis de la philosophie française de cette fin de siècle, à savoir celui de sa popularité. Car la philosophie est désormais au centre de la vie publique : elle trône dans les cafés, se fait une place dans l'entreprise et s'installe même dans (...) les cabinets privés. Mais ce qui ne laisse pas d'étonner, c'est l'écho qu'elle rencontre auprès d'un grand public avide de lectures philosophiques. Il convient de s'interroger sur cet engouement, ou plutôt d'interroger les philosophes à ce sujet, eux qui sont sans doute les mieux placés pour y répondre. " Précédés d'une introduction à l'œuvre des auteurs interviewés, les six entretiens réunis dans ce livre font le point à la fois sur la pensée de chacun d'eux et sur la situation générale de la philosophie française actuelle. Bien qu'on n'ait dans aucun sens affaire ici ni à une école ni à une improbable " pensée 98 ", il se dégage quand même de ces rencontres l'image d'une philosophie qui a renoué avec la vie, qui est arrivée à reformuler, à nouveaux frais, les questions de la philosophia perennis et qui a rétabli le dialogue avec son temps. (shrink)

A partir del legado filosófico de Mayo del 68, el artículo se centra en el debate sobre el individualismo contemporáneo tomando como hilo conductor el pensamiento de Nietzsche. Este hilo atraviesa tanto el planteamiento antinietzscheano elaborado por Ferry y Renaut como el nietzscheanismo de izquierda que defiende Onfray, rastreándose así mismo en los enfoques neonihilistas de Glucksmann y Lipovetsky. El pretexto del recorrido es una cita de Así habló Zaratustra que aparece entre las pintadas que ilustraron las paredes parisinas (...) en la emblemática fecha: “Es preciso tener todavía caos dentro de sí para poder dar a luz una estrella danzarina”. El análisis de las dos metáforas que vertebran la frase –caos dentro de sí y estrella danzarina– y la búsqueda de su reflejo sesentayochista permite situar las posiciones de estos autores y considerar la capacidad moral que le conceden al individuo. (shrink)

Explaining how stereotypes and norms influence role-identities during reflected appraisal processes, we develop a theory about diverse groups of minority men—the “minority masculinity stress theory”—and apply it to Asian American men. We conceptually integrate hegemonic masculinity, stereotypes, and mental health to examine how Asian American men experience masculinity and how their experiences are uniquely stressful. We analyze elicited text from an open-ended questionnaire to explain two experiences of masculinity-related stress: trying to live up to the masculine ideal and enacting work-related (...) role-identities. Regarding the former, we discuss four illustrations—toughness, body image, restrictive emotionality, and heterosexuality—and two involving the latter—achiever and provider. We found that Asian American men receive stereotypical reflected appraisals that contradict potentially positive self-concepts and emphasize achievement beyond typical standards of hegemonic masculinity. Moreover, Asian American men’s role-identities contradict hegemonic masculinity, resulting in reflected appraisals that predispose them toward stress. (shrink)

In many Western European countries, gender equality and sexual tolerance have increasingly become markers of national cultures and European values that face an insistent threat from Muslims. Gender equality and sexual tolerance are increasingly framed in cultural terms and they play an important role in the construction of a social imaginary based on a cultural antagonism between ‘us’ and ‘them’. This article argues that a new ‘culturalized’ social imaginary has been established by turning ‘immigrant workers’ into ‘Muslim immigrants’ over the (...) last three decades. The unending moral panics around Muslim immigrants’ cultural practices such as honor killings, forced marriages, headscarves, female circumcision and homophobia create a sense of imminent threat and force progressive movements to forge unlikely alliances with right-wing groups against the insidious threat. These alliances are not, however, ephemeral mobilizations in defense of ‘common achievements’; the notion of common achievements creates a sense of cultural sameness vis-a-vis Muslims. Thus, what we see is the displacement of the internal frontiers and the creation of a new ‘hegemonic bloc’ around ‘common cultural values’. And this hegemonic displacement creates unresolvable tensions within feminist and queer movements. (shrink)

El presente trabajo se ocupa del lugar de la religión en la última etapa de la obra de Habermas. En la primera parte se muestran las diferentes aristas de la cuestión de la religión, poniendo énfasis en los aspectos filosófico-políticos, sobre todo el que concierne a la “traducción” del lenguaje religioso al secular como un “requisito” de acceso a la esfera pública. En la segunda parte, se reconstruye, señalando sus límites o dificultades, el concepto de “traducción” en Habermas. Para ello, (...) se apela, además, a algunas categorías conceptuales propuestas por Jean-Marc Ferry. La traducción en este marco puede ser entendida en dos sentidos: como una reformulación semántica que apunta a ampliar el universo discursivo de origen (traducción como desencapsulamiento) y como una transformación de los géneros pre o para-argumentativos en argumentativos (traducción como cambio de género discursivo). (shrink)

Science can (also) be studied as responsible and rational human activity, guided and legitimated by its own normative system: a finite and ordered set of norms and values for agents in a given field of activity. Such norms of inquiry are needed for a rationality requirement of science, which also presupposes a partial agreement on (acceptance of, respect for) these norms between scientists and their social environment. The notions of scientific accountability, autonomy, and freedom of inquiry are elucidated by means (...) of an action-theoretic definition of science and by a certain use of the distinction between internal methodological) and external norms of science. (shrink)

All these activities of living beings, and the functioning of their organs, and the functioning of instruments demand a teleological explanation. Why do human beings toil? Why do living beings try to maintain the activities of the organism? What are the functions of specific organs or instruments? Intelligible answers can be given in teleological terms. Of course, one could ask many questions about these situations that would not require the teleological explanation; for example, questions concerning the mechanical structure of living (...) beings or of instruments. Yet this fact would not eliminate the legitimacy nor the utility of the teleological category. (shrink)

_Purpose_ of the article is to find out the main content and ways of embodying freedom as a value of the volunteer movement in the context of analyzing the social motivation of human behavior in general. _Theoretical basis._ The theoretical basis of the research is the philosophical and anthropological understanding of freedom as a person’s creative overcoming of obstacles to establish his or her eccentric essence. Such a vision is embedded, in particular, in Karl Jaspers’ philosophy of existence, Helmuth Plessner’s (...) philosophy of positioning in the world, and Paul Ricœur’s philosophy of rational choice of life path. _Originality__._ The importance of freedom as a value, as well as other social values, is revealed and specified through the analysis of the values of the volunteer movement. In the desire of people engaged in volunteer work to achieve freedom through other values, the content of freedom as a basis for self-reproduction of the individual, community and society is revealed. _Conclusions._ Representatives of various humanities and social sciences have distinct research interests in analyzing the values inherent in volunteers. As members of a certain society and certain communities in this society, volunteers do not act outside the economy, politics and other spheres of public life, but reveal their freedom through creative and non-standard solutions to economic, political, and other problems. At the same time, research psychologists focus attention on the personal self-realization of a person, theorists and practitioners of social work study volunteers’ desire to gain recognition from peers and other small social groups, and representatives of sociology, political science and other social sciences focus their attention on such socially significant values of volunteering as patriotism, solidarity, etc. The task of social philosophy is to justify the desire to contribute to the public good, which is common to all volunteers. Representatives of philosophical anthropology look for the best social intentions inherent in a person as a member of society in volunteering. Analysis of the values of volunteering as a motivator of human behavior provides knowledge of socially significant values inherent in every member of society to a greater or lesser extent. (shrink)

La razón histórica. Buenos Aires, 1940 - La razón histórica, Lisboa, 1944 : Reparos al elogio a un intelectual - Existencia y consistencia - Uniformes y autenticidad - Globalidad de la crisis - Los rasgos de la filosofía - Teología y filosofía - La fe en la razón -.

Peut-on s'entendre en matière d'esthétique? Y a-t-il une objectivité possible des jugements dans ce domaine marginal de la philosophie? La question du sens commun dans la Critique de la faculté de juger, semble, aux dires de certains, mener directement à cette problématique contemporaine. Nous ne reprendrons pas ici les multiples articles et ouvrages sur le sensus communis parus dans la dernière décennie à la suite de l'impact conceptuel du thème de la rationalité communicationnelle. Notre intention est plutôt, au-delà de la (...) “dérive” du célèbre paragraphe 40 vers une idée plus actuelle de “consensus”, de repérer les tensions entre le versant transcendantal et le versant empirique du sens commun qui surgissent significativement à l'occasion de cette dérive. Avant d'aborder le sens esthétique défini dans la troisième Critique et de le confronter aux interprétations qui nous semblent plus déterminantes comme celles de L. Ferry de J.-F. Lyotard ou de J. Habermas nous voudrions d'abord examiner l'usage général de cette notion dans l'histoire de la philosophie précritique pour vérifier ensuite la spécificitÉ qu'elle acquiert chez Kant. (shrink)

Recently implemented Chinese health insurance schemes have failed to achieve a Chinese health care system that is family-oriented, family-based, family-friendly, or even financially sustainable. With this diagnosis in hand, the authors argue that a financially and morally sustainable Chinese health care system should have as its core family health savings accounts supplemented by appropriate health insurance plans. This essay’s arguments are set in the context of Confucian moral commitments that still shape the background culture of contemporary China.

As one of the tools used to express feelings and thoughts, music has been utilised by people in many fields throughout history. Music is seen as a means of expressing religious feelings, being used as an educational tool, as a way for military bands to invoke heroic feelings in soldiers, and as way of expressing emotions in joyful and melancholic days. Music was especially born and shaped by rituals of religious origin. With the spread of the religion of Islam, music (...) became an issue that paved the way for many religious discussions. It should be clearly noted that while many verses in the Qur'an are cited as a source for these discussions, it is very difficult to deduce from these verses whether music is halal (permissible) or haram (prohibited). Additionally, many permissible matters in Islam become prohibited when used maliciously or out of their intended purpose, however, if everything that has a possibility of being used maliciously or outside of its intended purpose is considered haram, this will lead to a path of denying many blessings that Allah has bestowed upon people in this world. Restricting issues out of the possibility of their wrongful misuse and depriving others of this blessings cannot be just. Nevertheless, although the discussion of music as permissible or prohibited has largely existed within the religion of Islam, those involved with Tasawwuf (Islamic Mysticism), also known as Sufis, have generally perceived music as nutrient for the soul. Consequently, Sufis have incorporated music into their worship in order to invoke religious feelings over the centuries. Religious music is divided into two; the first is Mosque Recitations, and the second is Tekke music (also known as Tasawwuf Music). Mosque Recitation is that which is performed without instrumentals using only vocals and an improvised approach. On the other hand, Tekke music is performed with an instrument and a composed written piece. Within the Mosque Recitation is the Qur’an recitation, which when read in accordance with its rules has a natural phonetic style, meaning that when the Qur’an is recited according to the Maqam (Melodic modes of recitation) requirements, it evokes spiritual feelings to the listeners. Accordingly, there is a connection between the recitation of the Qur'an and the scientific understanding of music. When a connection between the Qur’an and disciplined recitation is established, this causes an artistic sensation to the listener, which experts in the field have name “Fem-i Muhsin”.Hafız (a title used for a person who has memorised the Qur’an in its entirety) Bekir Sıdkı Sezgin is one of the important musicians to have left his mark on Turkish music, where a discipline was formed after him. He has a very high status due to the value he gave to Turkish music as he became one of the leading names in Turkish music, especially considering the large yet unknown number of students that he personally trained. Hafız Bekir states in interviews that he especially owed his success in the science of music to the Qur'an education he received at a young age, and he emphasises that those who are on the way to becoming good musicians must receive a Qur'an education; additionally, because classical Turkish music lyrics are Arabic and Persian, he argues that the way to correctly pronounce these lyrics is to also know Ottoman Turkish to a high degree. Hafız Bekir was also able to recite the Qur'an to a degree of perfection and was proud of being a Hafız, where he believed that the Qur'an harmonised between his memory and excellent musical knowledge. Hafız Bekir recited the Qur’an according to the suitable Istanbul Maqam of reading, and by using the Maqam befitting the Qur’an recitation, Hafız Bekir was able to take the listeners on a spiritual journey.A survey of the works produced about Hafız Bekir shows that although there have been many theses, articles, and interviews published about him, there is no specific study on his Qur’an recitation according to the Istanbul Maqam style. In this study, Hafız Bekir’s dual identity as both a musician and Qur’an Hafız is underlined as a way to contribute to the field by revealing this side of Hafız Bekir, and also examining the Qur'an education that he recommends to his students. The recitation of verses 189-194 of the chapter Âli İmrân, which Hafız Bekir recited in the Istanbul Maqam style, is notated with the Mus notation system, and analysed according to the Maqam reading style. The notation is formed based on a sensory evaluation with assistance from experts in the field. This study, as a musical analysis, was produced to reveal the importance of this subject to interested parties. (shrink)

Cet ouvrage commun a l’indéniable mérite d’être une réflexion duale sur des problèmes philosophiques majeurs. Si là est son intention, sa finalité ne se borne pas à un échange argumenté de points de vue puisqu’il s’agit aussi, comme l’indique l’introduction, de s’interroger sur la possibilité d’une sagesse moderne pour notre fin de siècle. Les lecteurs du Mythe d’Icare d’André Comte-Sponville ne s’y tromperont d’ailleurs pas. Mais le ralliement de Luc Ferry à une telle question, si étonnant qu’il puisse paraître, (...) découle à bien y réfléchir du processus engagé dans son précédent ouvrage sur le sens de la vie. Le propos est donc clair: «Si nous avons voulu renouer avec l’idéal ancien de sagesse, c’est moins par nostalgie que par impatience. La vie est trop brève, trop précieuse, trop difficile, pour qu’on se résigne à la vivre n’importe comment. Et trop intéressante pour qu’on ne prenne pas le temps d’y réfléchir et d’en débattre». Leur souci est donc de rejoindre une préoccupation philosophique originaire tout en la dépassant, c’est-à-dire en comprenant et en assumant que les réponses grecques ne sont plus les nôtres puisque notre monde n’est plus le leur. «Notre problème? Il tient en une question: quelle sagesse après la religion et au-delà de la morale? Nous ne sommes sûrs ni l’un ni l’autre de nos réponses. Mais nous sommes certains, l’un et l’autre, de la pertinence de la question». (shrink)