« Lorsque la philosophie peint sa grisaille dans la grisaille, une manifestation de la vie achève de vieillir. On ne peut pas la rajeunir avec du gris sur du gris, mais seulement la connaître. Ce n’est qu’au début du crépuscule que la chouette de Minerve prend son vol. » G. F. W. Hegel, Principes de la philosophie du droit La métaphore de Hegel concernant le retard de la philosophie sur le réel pourrait s’appliquer aussi au cas de l’anthropologie du socialisme (...) réel qui émerge comme champ de t.. (shrink)

La définition du beau en termes de « perception des rapports » obéit-elle à une raison simplement contextuelle – l’expression est à la mode en cette première moitié du XVIIIe siècle – ou répond-elle à une exigence proprement philosophique? Elle doit être resituée dans le contexte du débat entre Rameau et Rousseau sur l’origine du plaisir esthétique dans le domaine musical. Par l’idée de « perception des rapports », Diderot veut maintenir une objectivité du beau tout en prenant en considération (...) son contexte de perception. Contrairement aux apparences, ce thème de la « perception des rapports » n’est pas abandonné lorsque Diderot aborde le plaisir esthétique dans le domaine pictural. Le passage de la musique à la peinture justifie le passage d’une théorie des rapports à la théorie des proportions – ne rendant toutefois pas caduque la définition du beau par le jeune Diderot des années 1740-1750. (shrink)

De son vivant comme après sa mort, Diderot a été accusé de manque de suite dans les idées. Jean-Claude Bourdin, refusant de lui accorder l’épithète de ‘sceptique’, a suggéré que l’insécurité et le questionnement ne seraient pas la marque de sa philosophie, qui est matérialiste, mais tiendraient à sa manière d’écrire. Pourtant ces caractéristiques portent également une signification philosophique parfaitement cohérente : le temps serait irréel, au sens philosophique ; nous ne pourrions jamais justifier un propos sur le passé sans (...) comprendre ce qui le justifie dans notre présent ; quant à l’avenir, ce propos est perpétuellement incomplet. Dès lors, tout est toujours susceptible de corrections. Ainsi, le « scepticisme » de Diderot est à comprendre comme anti-réaliste, en s'appuyant sur les travaux de Dummett et de Bourdin.Both during his life and after his death, Diderot was accused of being illogical. Jean-Claude Bourdin refuses to call him a « sceptic » and suggests that the hesitations and questionings that have given rise to this epithet characterize in fact only his manner of writing, and not the content of his philosophy, which is materialist. However, these characteristics have a philosophical meaning which is not at all illogical : time is unreal, in the philosophical sense ; we can never justify a statement about the past without understanding what there is in our present which justifies it ; and our statements about the future are perpetually incomplete and hence always subject to revision. Thus, the « scepticism » of Diderot needs to be understood in the light of the work of Dummett and Bourdin and as an anti-realism. (shrink)

The objective of this study is to identify and categorize the focus of selective attention and reasoning of students in Secondary teacher education in French-speaking Belgium during the observation of teaching situations on video or in real context. A cross-fertilization between categories from a theoretical framework and another research highlighted some characteristics that students consider relevant during their observation and the type of reasoning they mobilize.

Les relations de la machine et de la pensée sont aussi anciennes qu'énigmatiques, toujours en attente d'une solution. C'est un mythe dont s'abreuve la philosophie. Il est ici repris en fonction de notre conjoncture, la science-fiction avec Matrix, la logique et l'ordinateur avec Turing, enfin l'élaboration théorique avec le cognitivisme et la non-philosophie. Ces essais ont été élaborés dans un même esprit au sein d'une équipe dont les jeunes philosophes partagent le désir commun de renouveler le style philosophique par une (...) discipline de philo-fiction. -/- The relationship between the machine and thought is as old as it is enigmatic, always awaiting a solution. It's a myth that philosophy feeds on. Here it is revisited in the context of our current situation: science fiction with Matrix, logic and the computer with Turing, and theoretical development with cognitivism and non-philosophy. These essays have been drawn up in the same spirit by a team of young philosophers who share a common desire to renew the philosophical style through a discipline of philo-fiction. (shrink)

Malgré son titre Nouveaux imaginaires: une réinvention juvénile du paradigme culturel de l’Ukraine, qui prête à confusion, il s’agit bien d’un ouvrage dédié aux femmes ukrainiennes. Vingt-cinq longues années ont été nécessaires pour voir paraître un volume sur la question féminine et les problèmes de femmes en Ukraine postsoviétique. Ce livre est-il à la hauteur des attentes? Au cours des cinq dernières années, quelques rares livres sur le genre et les femmes en Ukraine ont été publiés,la pl...

“Przeglad Powszechny” first appeared in 1884, when the Jesuits in Krakow agreed to take over “Przeglad Lwowski” from Fr. Edward Podolski, who had been its editor. At the turn of the 19th and 20th centuries, the editors-in-chief of the “Przeglad” were Marian Ignacy Morawski SJ, Jan Pawelski SJ, Jan Urban SJ and Jan Rostworowski SJ. Thanks to their efforts and extensive prior editorial experience, “Przeglad” stood for a high level of quality, and was one of the most highly valued (...) social and cultural journals devoted to religious, philosophical, ethical, cultural, historical and political issues. The overriding aims set out by the editors of the review were the dissemination of properly Catholic principles of conduct and obedience to the Church. The article will present the social thought of the Jesuits as they appeared in “Przeglad Powszechny” from the time of its inception until the recovery of Poland’s independence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:156 BOOK REVIEWS of theological method in Aquinas (p. 193; see also pp. 57 and 173). But this is not sufficient. Farthing should have acknowledged that Biel's recurrent critique of the supposed ' positive ' use of reason in Aquinas is beside the point and that, by thinking that Thomas is trying to ' demonstrate ' the faith, Biel has carelessly dismissed much that is interesting and valuable in (...) Aquinas. By bringing Biel's error to the fore, Farthing would have made clear to the reader that in this crucial respect, the dialogue between these two thinkers has completely broken down. University of Notre Dame Notre Dame, Indiana JOSEPH WAWRYKOW The Reshaping of Catholicism: Current Challenges in the Theology of Church. By AVERY DULLES. San Francisco: Harper & Row, 1988. Pp. 276. $19.95 (doth). Each of Dulles's twelve articles commends itself no less as a chapter in this collection than when it first appeared separately between 1984 and the end of 1987. In ensemble, " they give," Dulles remarks in his Preface, " a fair sampling of the issues the Catholic Church has had to face in the two decades since the Council." Whatever the leading Catholic ecclesiologist in America has to say about specific problems in Church renewal deserves careful attention. A positive general evaluation of the book is all hut a foregone conclusion. Still, a review can perform that opening survey of contents that will lend precision to a reader's anticipation of what the author has singled out as the current challenges. Four chapters take up the task of interpreting the texts of Vatican II, not as a species of source-criticism but in light of post-conciliar difficulties. Chapters 2 ("The Basic Teaching of Vatican II "), 5 ("Vatican II and the Recovery of Tradition"), and 8 ("Vatican II and the Purpose of the Church") emerge from a situation of divided opinion. They also apply the Council's teaching as a solution. Chapter 7 ("The Church and Communications") likewise engages conciliar texts, along a more speculative line. Chapter 1 ("American Impressions of the Council") joins with 2 in opening the book at a somewhat more popular level. The other chapters employ conciliar teaching to formulate theological answers to some important questions. These are questions which trouble not only the hierarchy and the theologians but also ordinary BOOK REVIEWS 157 members of the Church, as they come to terms with the Church's renewed self-understanding. Chapter 3 (" The Emerging World Church and the Pluralism of Cultures") picks up where Karl Rahner's wellknown address at the Weston School of Theology in 1979 left off. Dulles accepts Rahner's argument that Vatican II achieved the first official self-actualization of Catholicism as a world church. Taking the resulting problem of inculturation as the current phase in the relation between Christianity and culture, Dulles specifies the relation between two cultures as "cultural reciprocity." He leaves behind the simple, familiar contrast between classicism and a non-normative concept of culture. His ecumenical research enters into Chapter 4 ("The Meaning of Catholicism: Adventures of an Idea "), which places Vatican II in the context of two centuries of Protestant-Catholic discussion on the essence or basic idea of Catholicism. Intra-Catholic pluralism turning into opposition underlies most of the hook, hut Chapters 5 and 6 ("Authority and Conscience: Two Needed Voices") treat two such polarizations thematically. In 5 Dulles finds Dei Verbum open to an understanding of tradition as the handing on from generation to generation of the " tacit knowledge " whose content is the lived awareness of the God of Jesus Christ. Chapter 6 does not admit a second, alternative magisterium, hut it does situate hier· archical teaching amid the several sources of authority accepted by Catholicism-Scripture, tradition, the whole People of God, and theologians along with the hierarchy. And, in the formation of personal judgments and decisions, conscience has its own authority. A theology of communication follows from each of five models of the Church. Chapter 7 shows how this, in turn, implies a distinct approach to evangelization, use of mass media, and episcopal and papal teaching. Chapters 8 and 9 {"The Church, Society, and Politics") discuss the tensions inherent in the Church's mission... (shrink)

It is unnecessary to make a direct refutation of these and similar statements and insinuations which occur frequently in the fast growing literature on medieval thought. The fact is, Ockham does have a Metaphysics. It could even be called a well-developed Metaphysics. To show that this is the case, is already to refute completely the denials that Ockham has a Metaphysics.