This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Health researchers may have a strategic role to play in confronting the predicament of refugee detainees because they can lend their analytic skills and authority to document the personal cost and impact of this practice. The justification for such ‘subversive’ research comes from the discrepancy between the sources of legitimacy and legality for government action. The practice of detention may be legal but illegitimate, judged against the standards of international human rights. Hence, research to explore the consequences of this policy (...) is both morally and politically legitimate. Morally, it reflects a commitment to uncover and oppose unjustified violence against others; politically, it represents an attempt to identify and challenge abuses of power by the state. However, doing research without official approval or with the use of deception raises concerns for the safety of detainees as vulnerable research subjects as well as the credibility of researchers and the research enterprise. Researchers also may face sanctions that will limit their future effectiveness. An international network of researchers working on issues of human rights and the health of asylum seekers can provide an institutional basis to support work that challenges local practices. (shrink)

The ArgumentThe secret of invention or the art of inventing has recently become the object of positive or experimental research, aimed at discovering the logic of the initial mental processes that lead to “innovation.” But the problem is old and goes back to antiquity: The art of memory, rhetoric, symbolics. Does the succession of thought in invention follow a rule, such that its variations could be classified? Here I offer but a general direction: There is an analogy between the two (...) relations: invention/innovation and fecundation/maturation – namely, a male and a female principle.The Ancients thought that inventing was a divine art and that man receives the spark to then brood over its fruit in his mind. Today's still dominant materialist tendency insists on the importance of this secondary maturation and minimizes the role of the primordial spark.Thus becomes possible the ranking according to a unique order — but not without hesitations and guilt — of thinkers as far apart as Mandeville, Adam Smith, Hegel, Buffon, Rousseau, and Herder, to find the contemporary trend to which François Dagognet belongs. (shrink)

Desde el siglo XVIII, el jardín es el lugar del saber-hacer y de los conocimientos adquiridos por la botánica experimental. A partir de ahí, se propondrá una definición de lo que es un ambiente técnico: un ambiente de cultivo hecho de normas y leyes. Pero este ambiente técnico debe distinguirse del ambiente natural. Este último designa un ambiente ocupado por especies salvajes. Se trata, pues, de precisar la naturaleza de la relación entre ambiente técnico y ambiente natural. A los productos (...) del cultivo, Linneo les daba un valor positivo. Rousseau piensa al contrario. A la naturaleza, le da un valor positivo. Linneo valora el jardín, está a favor del cultivo. Rousseau desvaloriza el jardín, está a favor de la naturaleza. La controversia sobre los organismos modificados podría comenzar. (shrink)

Ce qu'on a désigné comme «Religion naturelle» représente un des moments-clefs de l'histoire de la culture européenne. Postérieure aux guerres de religion qui ont ensanglanté une partie de l’Europe et en réaction contre elles, elle est née en Angleterre et a rapidement, au XVIIIe siècle, disséminé sur le continent, pour prôner, contre les religions révélés, une référence à Dieu qui prend appui sur la seule raison. Pour elle, Dieu est accessible à la raison ou, avec Rousseau, au sentiment, sans (...) nul intermédiaire. Elle va susciter, en France notamment, des débats passionnés avec l'Eglise catholique, avant de disparaître, au XIXe siècle, avec l'émergence des pensées de l'athéisme. Toutefois, elle n'est pas sans avoir laissé des traces, jusque dans le christianisme lui-même. (shrink)

Alors qu’il était précepteur en Suisse, le jeune Hegel traduisit minutieusement un libelle révolutionnaire dénonçant l’oppression que les autorités bernoises exerçaient sur le Pays de Vaud. Il publia ces Lettres de Jean-Jacques Cart à son retour en Allemagne, en 1798, sous le couvert d’un anonymat qu’il ne leva jamais. Derrière le caractère anecdotique de cette première publication, on peut déceler des enjeux qui conduisirent à l’instauration de l’idéalisme spéculatif. Le motif de la lutte pour la reconnaissance, en particulier, semble y (...) trouver sa première apparition. Plus fondamentalement cette première publication éclaire le travail d’élaboration stylistique conduisant progressivement au système, avec, à l’horizon, la question de la portée pratique de la philosophie. (shrink)

La littérature de Kafka ne serait pas ce qu’elle est si le discours sur la Loi n’était pas mis en scène par une topologie singulière. Tout est fait pour désorienter le lecteur, dans des figures topiques qui sont autant de tropes du labyrinthe, intermédiaire interminable entre les protagonistes et leur objectif. Le labyrinthe est à l’origine le lieu du pouvoir royal, la source de la Loi. Cette Loi est celle qui s’inscrit dans le monde cosmisé de Mircéa Éliade, dans la (...) forme du corps politique pour Rousseau, dans le nomos de la terre au sens de Carl Schmitt. Elle peut aussi se définir comme un existential de l’être-au-monde, dont nous ne prenons véritablement conscience que dans une défaillance, une déficience. C’est cette défaillance, qu’il faut alors lire comme posture éthique, que nous présente Kafka. (shrink)

Voltaire’s classic novel Candide relates the misadventures of a young optimist who leaves his sheltered childhood to find his way in a cruel and irrational world. Fast-paced and full of dark humor, the novel mocks the suggestion that “all is well” and challenges us to create a better world. This Broadview Edition follows the text of a 1759 English translation that was released concurrently with Voltaire's first French edition. Candide is supplemented by Voltaire's most important poetic and humanistic writings on (...) God and evil, the Poem upon the Destruction of Lisbon and We Must Take Sides. The editor's introduction situates the novel in its philosophical and intellectual setting; the appendices include other writings by Voltaire, as well as related writings by Bayle, Leibniz, Pope, Rousseau, and others that place the work in its poetic, philosophical, and humanistic contexts. (shrink)

Selon les époques et les doctrines, les passions peuvent être envisagées comme vices, péchés, effets de l'imagination ou moteurs nécessaires à l'acion humaine. La modernité recueille ainsi un héritage complexe de thèmes venus de l'Antiquité comme du Moyen Âge. Ce volume aborde donc les modernités sur ce thème des passions, du tournant du XVIe siècle à la fin de l'époque des Lumières. Pages de début Préface Machiavel : le problème de la circularité des lois et des mœurs La théorie des (...) passions de Juan Luis Vivès Religion et passions chez Montaigne Shakespeare : des humeurs aux passions La subjectivité cartésienne et l'amour Gracián : l'héroïsme ou l'art de cacher les passions La question des passions dans l'œuvre de Pascal Spinoza et les problèmes des passions L'expression des passions : anatomie, dessin, sentiment Locke : les passions et la philosophie pratique Le De affectibus leibnizien : de la dynamique des passions à la constitution de la substance individuelle Contribution de l'art à une discipline des passions Diderot entre le désir et la passion Religion de l'homme, de la femme et du citoyen chez Rousseau La théorie des passions dans les traités d'économie deHume Pages de fin. (shrink)

Par la genèse de la superstition proposée dans l’Émile, Rousseau montre que seul Jésus a pu manifester la religion naturelle à l’état pur. Ses disciples, marqués par la superstition, n’ont pu maintenir cette pureté: ils sont à l’origine de religions historiques nouvelles, mixtes de superstition et de religion naturelle. Pour des raisons politiques, les théologiens auraient renforcé l’élément superstitieux. Cet article montre que Rousseau aspire à un dispositif qui permettrait aux hommes d’apprendre progressivement à voir dans la religion (...) naturelle l’essentiel de leur religion, et dans tout ce que les théologiens ont ajouté, l’accessoire. La diffusion de la « profession de foi » joue un rôle capital dans ce mouvement de purification. En attendant l’érosion complète de la croûte qui entoure le noyau (la religion naturelle), la tolérance théologique doit occuper une place centrale: grâce à elle, les hommes pourront être peu à peu convaincus que seule la religion naturelle est nécessaire et assurément vraie. (shrink)

Le sous-titre de l'ouvrage est explicite : Essai sur le ménage à domicile et le retour de la domesticité et l'introduction annonce la couleur : « le ménage est un jeu de pouvoir qui renvoie aux rapports de genre, à la définition et à la division du travail, bref à une véritable économie politique » (p. 7). Plus précisément, l'analyse des tâches ménagères pose, selon les auteurs, plusieurs questions : celle de l'inégalité entre les hommes et les femmes certes, mais (...) aussi celles de l'articulat.. (shrink)

Le sous-titre de l'ouvrage est explicite : Essai sur le ménage à domicile et le retour de la domesticité et l'introduction annonce la couleur : « le ménage est un jeu de pouvoir qui renvoie aux rapports de genre, à la définition et à la division du travail, bref à une véritable économie politique » (p. 7). Plus précisément, l'analyse des tâches ménagères pose, selon les auteurs, plusieurs questions : celle de l'inégalité entre les hommes et les femmes certes, mais (...) aussi celles de l'articulation entre féminisme et exploitation et, au-delà, d'une nouvelle économie du temps domestique. En France, deux millions de personnes sont comptabilisées comme « employé(e)s de maison », soit 15 % des salariées. Elles travaillent en moyenne 30 heures par semaine, ont en moyenne quatre employeurs et comprennent des « femmes de ménage » et des « aides à domicile » qui se distinguent, écrivent les auteurs, comme le clean se distingue du care : les femmes de ménage héritent de tous les sales boulots lié.. (shrink)

Rousseau, a philosopher of history? The suggestion may startle those who know him as an enemy of history, the founder of Counter-Enlightenment who rejected his century’s hope in progress and conjured quasi-utopias devoid of time. Alone, the political texts seem to justify this interpretation. Side by side with the Emile and Julie sagas, however, they disclose a new Rousseau, the weaver of a master plot that governs private and public history. This essay describes Jean-Jacques’ overarching narrative and the (...) two main subnarratives that compose it by juxtaposing his political and fictional works. In doing so, it contests current conventions about his ideas on women, challenges assumptions about his educational ideals, retrieves new aspects of his debt to Fénelon, and foregrounds the pivotal role that the idea of ‘true love’ plays in his philosophy as the foundation of political community. (shrink)

Ryan Patrick Hanley makes two original claims about François Fénelon: (1) that he is best regarded as a political philosopher, and (2) that his political philosophy is best understood as “moderate and modern.” In what follows, I raise two concerns about Hanley’s revisionist turn. First, I argue that the role of philosophy in Fénelon’s account is rather as a handmaiden of theology than as an autonomous area of inquiry—with implications for both the theory and practice of politics. Second, I use (...) Fénelon’s writings on the education of women as an illustration of the more radical and reactionary aspects of his thought. Despite these limits, the book makes a compelling case for recovering Fénelon and opens up new conversations about education, religion, political economy, and international relations in early modern political thought. (shrink)

On connaît la définition donnée par Jean-François Lyotard de la condition postmoderne : faute de pouvoir croire aux grands récits d'émancipation universelle qui ont dynamisé la modernité (progrès de la raison civile, affranchissement du prolétariat), notre époque en serait réduite à un culte aveugle de la pure efficacité visant, dans tous les domaines de la vie sociale, à minimiser les coûts et maximiser les profits. Et dans la mesure où 'le critère d'opérativité est technologique', c'est-à-dire sans pertinence pour 'juger du (...) vrai et du juste', il en résulterait une profonde crise de légitimité, où serait à chercher la spécificité de notre époque historique. Une éthique moins prédatrice du rapport à autrui va-t-elle émerger spontanément de la course à la productivité qu'agence la compétition du marché? Ou est-ce seulement en résistant aux tendances inhérentes à cette course que l'on pourra imposer une structure sociale plus juste? En d'autres mots : la justice est-elle un (sous-) produit du marché libre (comme le défendent les disciples d'un Hayek)? Ou implique-t-elle au contraire l'asservissement de ce marché à une logique extérieure qui en limite le fonctionnement et la portée (comme l'ont soutenu depuis longtemps les partisans d'une 'économie morale', ressuscités aujourd'hui en dénonciateurs de l''horreur économique')? (shrink)

This paper examines the conception of disinterested love, pur amour, advocated by the Archbishop of Cambrai, Francois Fenelon, and its role in the thought of Jean-Jacques Rousseau andWilliam Godwin.We argue that for Fenelon, Rousseau, and Godwin, virtue is, or follows directly from, a form of love stripped of self-interest. Hence, virtuous activity is performed without either hope of reward or fear of punishment and sometimes with no reference to the self at all. At the same time, this (...) disinterested love re-identifies the self with something beyond, whether this is friends, God, the common weal, or utility. We demonstrate that Rousseau and Godwin adopted a specifically Fenelonian conception of disinterested love by considering the particular use they make of Fenelon's works, and, indeed, their references to him as a person. Interestingly, the logic of disinterestedness propels quite disparate thoughts about political life: for Fenelon the virtue is preeminently religious, and lawgivers and monarchs should exemplify and perpetuate pur amour; Rousseau's version is reconceptualised psychologically and reoriented such that it demands democratic politics, while for Godwin disinterestedness becomes a personal moral issue, actually requiring the dissolution of politics and government. (shrink)

Before imagination became the transcendent and creative faculty promoted by the Romantics, it was for something quite different. Not reserved to a privileged few, imagination was instead considered a universal ability that each person could direct in practical ways. To imagine something meant to form in the mind a replica of a thing—its taste, its sound, and other physical attributes. At the end of the Renaissance, there was a movement to encourage individuals to develop their ability to imagine vividly. Within (...) their private mental space, a space of embodied, sensual thought, they could meditate, pray, or philosophize. Gradually, confidence in the self-directed imagination fell out of favor and was replaced by the belief that the few—an elite of writers and teachers—should control the imagination of the many. This book seeks to understand what imagination meant in early modern Europe, particularly in early modern France, before the Romantic era gave the term its modern meaning. The author explores the themes surrounding early modern notions of imagination (including hostility to imagination) through the writings of such figures as Descartes, Montaigne, François de Sales, Pascal, the Marquise de Se;vigne;, Madame de Lafayette, and Fe;nelon. (shrink)

This introduction to the review symposium on Ryan Patrick Hanley’s works on the relatively neglected early modern philosopher François Fénelon (1651–1715) provides a brief overview of the symposium itself before turning to Hanley’s treatment of Fénelon’s work on the intersection of politics and religion, culminating in a comparison of Fénelon with his most celebrated admirer, Jean-Jacques Rousseau. The article sketches how both francophone thinkers employ conceptions of divine justice as a measure to counter the dangers of amour-propre, contrasting Fénelon’s (...) thick theology with Rousseau’s thin theology. (shrink)

The notion of biopolitical sovereignty and the theory of the state of exception are perspectives derived from Carl Schmitt’s thought and Michel Foucault’s writings that have been popularized by critical political theorists like Giorgio Agamben and Michael Hardt and Antonio Negri of late. This article argues that these perspectives are not sufficient analytical points of departure for a critique of the contemporary politics of terror, violence and war marked by a growing global exploitation of bodies, tightened management of life, and (...) endless and unpredictable abusive force. To better capture the singularity of our present condition of violence, war and terror, a supplementation of Schmitt’s and Foucault’s approaches by way of Hannah Arendt’s language of political action and agonistic engagement is useful. By bringing Arendt’s language of political agony to bear on contemporary biopolitical debates and discourses, we wish to revisit common practices of war and terror as matters of ‘agonal sovereignty’. ‘Agonal sovereignty’ allows us to peer into the ‘abyss of total violence’ that manifests itself after sovereign decisionism and biopolitical modalities of power have taken over the everyday conduct of political affairs. (shrink)

Il est assez rare qu’un concept philosophique s’échappe de l’arène académique. C’est pourtant le cas du concept de spécisme, qui a fait une entrée remarquée dans la sphère publique au cours de la dernière décennie. Il est désormais au cœur du débat de société sur nos devoirs envers les animaux non humains. Hélas, ce concept et les enjeux qu’il soulève sont souvent mal compris. Nombreux sont les auteurs qui contestent sa légitimité alors qu’ils le maitrisent mal. D’autres l’utilisent plus volontiers (...) sans toutefois mieux le comprendre. Les confusions qui entourent cette notion l’empêche de contribuer à la discussion autant qu’elle le pourrait. Le présent ouvrage entend remédier à cet état de faits en donnant de la notion de spécisme une présentation à la fois assez précise pour rendre justice aux discussions philosophiques dont elle fait l’objet et suffisamment claire pour être accessible à quiconque s’intéresse au statut moral des animaux. Il se divise en deux parties. La première aborde des questions ontologiques : Qu’est-ce exactement que le spécisme ? À quelles conditions existe-t-il ? Ces conditions sont-elles remplies dans les faits ? Quant à la seconde, elle porte sur des questions éthiques : Le spécisme peut-il être justifié ? Faut-il au contraire le condamner au même titre que le racisme et le sexisme ? (shrink)

Over the past two decades, the study of moral reasoning has been heavily influenced by Joshua Greene’s dual-process model of moral judgment, according to which deontological judgments are typically supported by intuitive, automatic processes while utilitarian judgments are typically supported by reflective, conscious processes. However, most of the evidence gathered in support of this model comes from the study of people’s judgments about sacrificial dilemmas, such as Trolley Problems. To which extent does this model generalize to other debates in which (...) deontological and utilitarian judgments conflict, such as the existence of harmless moral violations, the difference between actions and omissions, the extent of our duties of assistance, and the appropriate justification for punishment? To find out, we conducted a series of five studies on the role of reflection in these kinds of moral conundrums. In Study 1, participants were asked to answer under cognitive load. In Study 2, participants had to answer under a strict time constraint. In Studies 3 to 5, we sought to promote reflection through exposure to counter-intuitive reasoning problems or direct instruction. Overall, our results offer strong support to the extension of Greene’s dual-process model to moral debates on the existence of harmless violations and partial support to its extension to moral debates on the extent of our duties of assistance. (shrink)

The aim of this paper is to analyze the hermeneutical nature of the concept of the understanding-of-being that grounds Heidegger’s fundamental ontology. I first consider the merging between ontology and hermeneutics that takes place in Being and Time and then interpret the hermeneutical sections of Being and Time (§§ 31–32) in order to clarify the ontological scope of under­standing, interpretation, and meaning. This allows me to examine the three dimensions of the “understanding-of-being principle” (according to which our encounter with entities (...) is made possible by an understanding-of-being): the semantic, the ontological, and the transcendental. Finally, I try to make sense of the problematic use Heidegger makes of the concept of understanding for both the ontic encounter with entities and the ontological access to being. (shrink)

This paper analyzes recent attempts to reject reproduction with lineage formation as a necessary condition for evolution by means of natural selection :560–570, 2008; Stud Hist Philos Sci Part C Stud Hist Philos Biol Biomed Sci 42:106–114, 2011; Bourrat in Biol Philos 29:517–538, 2014; Br J Philos Sci 66:883–903, 2015; Charbonneau in Philos Sci 81:727–740, 2014; Doolittle and Inkpen in Proc Natl Acad Sci 115:4006–4014, 2018). Building on the strengths of these attempts and avoiding their pitfalls, it is argued that (...) a robust formulation of evolution by natural selection without reproduction can be established. The main contribution of this paper is a reformulation of Lewontin’s three principles stating that minimal evolution by natural selection occurs when two conditions are met in a population: fitness-related variation and memory. Paradigmatic evolution by natural selection, which can generate adaptations, takes place when an additional condition is present, namely regeneration. (shrink)

Recent years have seen a growing interest among psychologists for debates in moral philosophy. Moral psychologists have investigated the causal origins of the opposition between utilitarian and deontological judgments and the psychological underpinnings of people’s beliefs about the moral status of animals. One issue that remains underexplored in this research area is the relationship between people’s disposition to engage in utilitarian thinking and their attitudes towards animals. This gap is unfortunate considering the tight philosophical connection between utilitarianism and the claim (...) that animals have the same moral status as humans. Indeed, the principle of utility leads naturally enough to the view that animals count every bit as much as human beings. In this paper, we report two empirical studies dedicated to bridging this gap. In Study 1, we looked at the relationship between attitudes towards animals and utilitarian judgments in the context of sacrificial dilemmas. In Study 2, we bypassed the problems raised by the use of such dilemmas as a measure of utilitarianism by relying on other types of thought experiments. Overall, our results suggest no strong correlation between utilitarianism and attitudes towards animals. Rather, the existence of a correlation between utilitarianism and attitudes towards animals very much depends on how both are measured. (shrink)

In this strikingly original contribution to our understanding of Chinese philosophy,Françle;ois Julien, a French sinologist whose work has not yet appeared in English usesthe Chinese concept of shi - meaning disposition or circumstance, power or potential - as atouchstone to explore Chinese culture and to uncover the intricate and coherent structure underlyingChinese modes of thinking.A Hegelian prejudice still haunts studies of ancient Chinese civilization:Chinese thought, never able to evolve beyond a cosmological point of view, with an indifference toany notion of (...) telos, sought to interpret reality solely on the basis of itself. In thisgroundbreaking study, prejudices toward the simplicity and "naiveté" of Chinese thought, Hegelianand otherwise, are dismantled one by one to reveal the intricate and coherent structure underlyingChinese modes of thinking and representing reality.Jullien begins with a single Chinese term, shi,whose very ambivalence and disconcerting polysemy, on the one hand, and simple efficacy, on theother, defy the order of a concept. Yet shi insinuates itself into the ordering and conditioning ofreality in all its manifold and complex representations. Because shi neither gave rise to anycoherent, general analysis nor figured as one of the major concepts among Chinese thinkers, Jullienfollows its appearance from one field to another: from military strategy to politics; from theaesthetics of calligraphy and painting to the theory of literature; and from reflection on historyto "first philosophy."At the point where these various domains intersect, a fundamental intuitionassumed self-evident for centuries emerges, namely, that reality - every kind of reality - may beperceived as a particular deployment or arrangement of things to be relied upon and worked to one'sadvantage. Art or wisdom, as conceived by the Chinese, lies in strategically exploiting thepropensity that emanates from this particular configuration of reality. (shrink)

For Perry and many authors, de se thoughts are a species of de re thought. In this paper, I argue that de se thoughts come in two varieties: explicit and implicit. While explicit de se thoughts can be construed as a variety of de re thought, implicit de se thoughts cannot: their content is thetic, while the content of de re thoughts is categoric. The notion of an implicit de se thought is claimed to play a central role in accounting (...) for the phenomenon of immunity to error through misidentification. Lewis has attempted to unify de re and de se in the opposite direction: by reducing de re to de se . This, however, works only if we internalize the acquaintance relations. I criticize Lewis's internalization strategy on the grounds that it rests on Egocentrism (the view that every occurrent thought is ultimately about the thinker at the time of thinking). In the conclusion, I suggest another way of unifying de re and de se , by extending the implicit/explicit distinction to de re thoughts themselves. (shrink)

"Margaret L. King has put together a highly representative selection of readings from most of the more significant—but by no means the most obvious—texts by the authors who made up the movement we have come to call the 'Enlightenment.' They range across much of Europe and the Americas, and from the early seventeenth century until the end of the eighteenth. In the originality of the choice of texts, in its range and depth, this collection offers both wide coverage and striking (...) insights into the intellectual transformation which has done more than any other to shape the world in which we live today. It is _simply the best introduction to the subject now available_."_ —Anthony Pagden, UCLA, and author of _The Enlightenment and Why It Still Matters_ Contents:_ Chronology, Introduction _Chapter One - Casting Out Idols: 1620–1697_ _Idols, or false notions: _Francis Bacon, _The New Instrument_ _I think, therefore I am: _René Descartes, Discourse on Method _God, or Nature: _Baruch Spinoza, _Ethics_ _The system of the world: _Isaac Newton, _Mathematical Principles of Natural Philosophy_ _He searched for truth throughout his life: _Pierre Bayle, _Historical and Critical Dictionary_ _Chapter Two - _The Learned Maid: 1638–1740 _A face raised toward heaven:_ Anna Maria van Schurman, _Whether the Study of Letters Befits a Christian Woman_ _The worlds I have made:_ Margaret Cavendish, _The Blazing World_ _A finer sort of cattle:_ Bathsua Makin, _An Essay to Revive the Ancient Education of Gentlewomen_ _I warn you of the world:_ Madame de Maintenon, _Letter: On the Education of the Demoiselles of Saint-Cyr_, and _Instruction: On the World_ _The daybreak of your reason:_ Émilie Du Châtelet, _Fundamentals of Physics_ _Chapter Three - _A State of Perfect Freedom: 1689–1695 _The chief criterion of the True Church:_ John Locke, _Letter on Toleration_ _Freedom from any superior power on earth:_ John Locke, _Second Treatise on Civil Government_ _A white paper, with nothing written on it:_ John Locke, _Essay Concerning Human Understanding_ _Let your rules be as few as possible:_ John Locke, _Some Thoughts Concerning Education_ _From death, Jesus Christ restores all to life:_ John Locke, _The Reasonableness of Christianity, as Delivered in the Scriptures_ _Chapter Four - All Things Made New: 1725–1784_ _In the wilderness, they are reborn:_ Giambattista Vico, _The New Science_ _Without these Names, nothing can be known,_ Carl Linnaeus, _System of Nature_ _All the clouds at last are lifted:_ Anne Robert Jacques Turgot, _The Successive Advancement of the Human Mind_ _A genealogical or encyclopedic tree of knowledge:_ Jean le Rond d’Alembert, _Preliminary Discourse_ _Dare to know! :_ Immanuel Kant, _What Is Enlightenment?_ _Chapter Five - Mind, Soul, and God: 1740–1779_ _The narrow limits of human understanding:_ David Hume, _Anof a Book Lately Published_ _The soul is but an empty word:_ Julien Offray de La Mettrie, _Man a Machine_ _All is reduced to sensation:_ Claude Adrien Helvétius, _On the Mind_ _An endless web of fantasies and falsehoods:_ Paul-Henri Thiry, baron d’Holbach, _Common Sense_ _Let each believe that his own ring is real:_ Gotthold Ephraim Lessing, _Nathan the Wise_ _Chapter Six - Crush That Infamous Thing: 1733–1764_ _This is the country of sects:_ Voltaire, _Philosophical Letters_ _Disfigured by myth, until enlightenment comes:_ Voltaire, _The Culture and Spirit of Nations_ _The best of all possible worlds:_ Voltaire, _Candide_ _Are we not all children of the same God?:_ Voltaire, _Treatise on Tolerance_ _If a book displeases you, refute it! :_ Voltaire, _Philosophical Dictionary_ _Chapter Seven - Toward the Greater Good: 1748–1776_ _Things must be so ordered that power checks power,_ Charles de Secondat, baron de Montesquieu, _The Spirit of the Laws_ _Complete freedom of trade must be ensured:_ François Quesnay, _General Maxims for the Economic Management of an Agricultural Kingdom_ _The nation's war against the citizen: Cesare_ Beccaria, _On Crimes and Punishments_ _There is no peace in the absence of justice:_ Adam Ferguson, _An Essay on the History of Civil Society_ _Led by an invisible hand:_ Adam Smith, _An Inquiry into the Nature and Causes of the Wealth of Nations_ _Chapter Eight - Encountering Others: 1688–1785_ _Thus died this great man:_ Aphra Behn, _Oroonoko: or The Royal Slave_ _Not one sins the less for not being Christian: _Lady Mary Wortley Montagu, _Embassy Letters_ _Do you not restore to them their liberty?:_ Guillaume-Thomas Raynal, _Philosophical and Political History of European Colonies and Commerce in the Two Indies_ _Some things which are rather interesting:_ Captain James Cook, _Voyage towards the South Pole, and Round the World_ _The inner genius of my being:_ Johann Gottfried von Herder, _Ideas for a Philosophy of the History of Humankind_ _Chapter - Nine Citizen of Geneva: 1755–1782_ _The most cunning project ever to enter the human mind: _Jean-Jacques Rousseau, _Discourse on the Origin and Foundations of Human Inequality_ _The supreme direction of the General Will:_ Jean-Jacques Rousseau, The Social Contract _Two lovers from a small town at the foot of the Alps,_ Jean-Jacques Rousseau, _Julie, or the New Heloise_ _Build a fence around your child’s soul:_ Jean-Jacques Rousseau, _Emile, or On Education_ _This man will be myself:_ Jean-Jacques Rousseau, _Confessions_ _Chapter Ten - Vindications of Women: 1685–1792_ _No higher design than to get her a husband:_ Mary Astell, _Reflections on Marriage_ _The days of my bondage begin:_ Anna Stanisławska, _Orphan Girl_ _A dying victim dragged to the altar:_ Denis Diderot, _The Nun_ _Created to be the toy of man:_ Mary Wollstonecraft, _Vindication of the Rights of Woman_ _Man, are you capable of being just?:_ Olympe de Gouges, _Declaration of the Rights of Woman as Citizen_ _Chapter Eleven - American Reverberations: 1771–1792_ _I took upon me to assert my freedom:_ Benjamin Franklin, _Autobiography_ _Freedom has been hunted round the globe:_ Thomas Paine, _Common Sense_ _Endowed by their Creator with certain unalienable Rights:_ Thomas Jefferson and Others, _Declaration of Independence_ _A safeguard against faction and insurrection:_ James Madison, _Federalist No. 10_ _An end to government by force and fraud:_ Thomas Paine, _The Rights of Man_ _Chapter Twelve - Enlightenment's End: 1790–1794_ _A partnership of the living, the dead, and those unborn:_ Edmund Burke, _Reflections on the Revolution in France_ _The future destiny of the human species:_ Nicolas de Condorcet, _A Sketch of a Historical Portrait of the Progress of the Human Mind_ Texts and Studies, Index. 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This article explores the debate about the virtues and otherwise of luxury in French eighteenth- and nineteenth political thought. I begin by contrasting the views of Jean-Jacques Rousseau and Jean-Francois Melon. In view of the manner in which this argument was developed by Montesquieu, Diderot, Saint-Lambert, and others, I argue that debates about luxury continued into and beyond the French Revolution of 1789. Then, by looking at the writings of Jean-Baptiste Say and Destutt de Tracy the article demonstrates (...) the coninued prominence of debates about luxury in the early years of the nineteenth century and the enduring nature of the arguments posed by Rousseau against immoderate wealth amongst republicans. It concludes by referring to discussions of luxury in the Second Empire. (shrink)

Books reviewed in this article: The Anchor Bible Dictionary. Edited by David Noel Freedman with Gary A. Herion, David F. Graf, John David Pleins. The Gospel of Matthew. By Daniel J. Harrington. Paul: An Introduction to his Thought. By C. K. Barrett. A Radical Jew: Paul and the Politics of Identiy. By Daniel Boyarin. New Testament Theology. By G. B. Caird, completed and edited by L. D. Hurst. The Fatherhood of God from Origen to Athanasius. By Peter Widdicombe. Dieu et (...) le Christ selon Grégoire de Nysse. By Bernard Pottier. Eucharistic Presence: A Study in the Theology of Disclosure. By Robert Sokolowski. Theological Hermeneutics: Development and Significance. By Werner Jeanrond. Theologie aus Efahrung der Gnade. Annäherungen an Karl Rahner: Edited by Mariano Delgado and Mathias‐Lutz Bachmann. Bernhard Welte's Fundamental Theological Approach to Christology.. By Anthony J. Godzieba. Sacred Identity: Exploring a Theology of the Person. By Jane Kopas. A Salvation Audit. By Colin Grant. Medical Ezhics: Sources Of Catholic Teachings, Second Edition. Edited by Kevin O'Rourke and Philip Boyle. Mission and Conversion: Proselytizing in the Religious History of the Roman Empire. By Martin Goodman. Literacy and Power in the Ancient World. Edited by Alan K. Bowman and Greg Woolf. St Cyril of Alexandria: The Christological Controversy. Its History, Theology and Texts. By John A. McGuckin. Ambrose of Milan: Church and Court in a Christian Capital. By Neil B. McLynn. Basil of Cuesareu. By Philip Rousseau. Augustine. By Mary T. Clark. Irenaeus. By Dennis Minns. Divine Heiress: The Virgin Mary and the Creation of Christian Constantinople. By Vasiliki Limberis. The Irish Tradition in Old English Literature. By Charles D. Wright. Relics, Apocalypse and the Deceils of History: Ademar of Chabannes, 989–1034. By Richard Landes. Huguccio: The Life, Works, and Thought of a Twelfth‐Centuy Jurist. By Wolfgang P. Müller. The Presence of God: A History of Western Christian Mysticism, Volume II: The Growth of Mysticism. By Bernard McGinn. Preaching the Crusades: Mendicant Friars and the Cross in the Thirteenth Century. By Christoph T. Maier. Mary Ward: A World in Contemplation. By Henriette Peters. The Letters of Teilhard de Chardin and Lucile Swan. Edited by Thomas M. King and Mary Wood Gilbert. Pseudo‐Marry: By John Donne. Edited, with an Introduction and Commentary, by Anthony Raspa. Donne and the Politics of Conscience in Early Modern England. By M. L. Brown. The Caroline Captivity of the Church: Charles 1 and the Remoulding of Anglicanism. By Julian Davies. Érudition et religion aux XVIIe et XVIIIe siécles. By Bruno Neveu. Cardinal Lavigerie: Churchman, Prophet and Missionary. By François Renault. Dom Columba Marmion: A Biography By Mark Tierney. Christian Mission in the Twentieth Century. By Timothy Yates. Religion in Africa: Experience and Expression. Edited by Thomas D. Blakely, Walter E. A. van Beek and Dennis Thomson. (shrink)

Dans les Premiers principes métaphysiques de la science de la nature, le principe d’articulation entre métaphysique et physique apparaît obscurci par le registre amphibolique du texte de la préface. L’étude successive de trois motifs amphiboliques permet d’introduire une nouvelle interprétation de cette articulation chez Kant : le problème de la spécification catégoriale qui anime le système des principes de la première Critique surdéterminerait le rapport entre ce système des principes et les Premiers principes métaphysiques de la science de la nature. (...) Ainsi, ce rapport ne doit s’entendre ni comme une application mécanique des principes et catégories de la philosophie transcendantale, ni comme une tentative arbitraire pour accommoder la physique newtonienne à la table des catégories, mais comme une spécification dont la modalité (modélisante) est héritée des particularités systémiques du registre critique. L’apparente instabilité de cette articulation est enfin référée à la situation inédite de la modélisation (mathématique) qui triomphe définitivement en sciences naturelles avec l’émergence du paradigme newtonien. Les Premiers principes se donnent alors à lire comme l’envers métaphysique de la modélisation mathématique en physique et révèlent la métaphysique implicite corrélative à une telle modélisation physique. (shrink)

Popular sovereignty - the doctrine that the public powers of state originate in a concessive grant of power from 'the people' - is perhaps the cardinal doctrine of modern constitutional theory, placing full constitutional authority in the people at large, rather than in the hands of judges, kings, or a political elite. Although its classic formulation is to be found in the major theoretical treatments of the modern state, such as in the treatises of Hobbes, Locke, and Rousseau, this (...) book explores the intellectual origins of this doctrine and investigates its chief source in late medieval and early modern thought. Long regarded the principal source for modern legal reasoning, Roman law had a profound impact on the major architects of popular sovereignty such as François Hotman, Jean Bodin, and Hugo Grotius. Adopting the juridical language of obligations, property, and personality as well as the model of the Roman constitution, these jurists crafted a uniform theory that located the right of sovereignty in the people at large as the legal owners of state authority. In recovering the origins of popular sovereignty, the book demonstrates the importance of the Roman law as a chief source of modern constitutional thought. (shrink)

A growing body of research reveals that abusive supervision may have negative impacts in organizations. The purpose of the present study is to expand the knowledge regarding the impacts of this dysfunctional leadership behavior by examining its relationship with innovation in work teams. Specifically, we investigate the process through which abusive supervision may undermine team innovation by taking into account the mediating role of team proactive behavior. Moreover, we propose a boundary condition of the negative effect of abusive supervision by (...) considering leader–members interdependence as a moderator. Using a multisource approach, data were gathered from 394 members and 82 immediate supervisors in a public safety organization. Results of path analyses reveal that the relationship between abusive supervision and team innovation is mediated by team proactive behavior. Furthermore, we found that the relationship between abusive supervision and team proactive behavior is moderated by leader–members interdependence, such that this relationship is stronger when the level of interdependence is high. Taken together, the findings of this study improve the understanding of why and under what circumstances abusive supervision may impair team innovation. (shrink)

"Filozofjo po ślōnsku, czyli heft do historje filozofje Dziadka Kika" to podróż przez dzieje filozofii światowej napisane ze śląskiej perspektywy przez doktora filozofii Marcina Kika. Tyn heft niy jest tak ruby jak niywtore buchy, ale to jest heft, w kerym wjela ciykawygo i ważnygo możno znolyź… I to żech tam znoloz dlo siebje. Ale najsamprzōd musza pedzieć, że jest to heft, w kerym dziadek szukoł som siebje i chcioł sie dowjedzieć czegoś ô sobje samym i śwjecie, w kerym –szczynśliwje lub (...) niy, jak sie to wto forszteluje – prziszło mu żyć. A napisane na niym było "Filozofjo" – prawje jak heft do jakigoś przedmjotu we szkole. Wstęp dr hab. Jacek Surzyn: "Autor przeprowadza czytelnika przez historię filozofii, opowiada ją po śląsku, pewnym siebie głosem zatrzymując go tam, gdzie trzeba na chwilę przystanąć. Jest to historia nie w sensie faktograficznym, ale historia jako proces rozwoju problematyki filozoficznej, to znaczy jest to wędrówka przez odpowiedzi na najważniejsze i podstawowe filozoficzne pytania." Strony: 257 SPIS FILOZOFÓW Presokratycy 24 Sokrates 32 Sofiści, cynicy, cyrenaicy i megarejczycy 36 Platon 41 Arystoteles 45 Sceptycyzm, stoicyzm i epikureizm 49 Plotyn 56 Aureliusz Augustyn z Hippony 59 Tomasz z Akwinu 63 William z Ockham 68 Jean Buridan 70 Mikołaj z Kuzy 72 Francis Bacon 75 Kartezjusz (René Descartes) 79 Baruch Spinoza 83 Blaise Pascal 87 Gottfried Wilhelm Leibniz 90 John Locke 94 George Berkley 98 David Hume 100 Jeremy Bentham 103 John Stuart Mill 106 Bernard de Mandeville 108 Jean Jacques Rousseau 110 Immanuel Kant 114 Arthur Schopenhauer 122 Georg Wilhelm Friedrich Hegel 126 Ludwig Feuerbach 131 Max Stirner 134 Karol Marks 136 Sigmunt Freud 143 Søren Kierkegaard 149 Friedrich Nietzche 155 Henri Bergson 162 Edmund Husserl 166 Martin Heidegger 172 Max Scheler 177 Nicolai Hartmann 181 Karl Jaspers 187 Egzystencjalizm 191 William James 198 Helmuth Plessner 202 Arnold Gehlen 206 Ludwig Wittgenstein 209 Emmanuel Mounier 213 Karol Wojtyła 217 Gabriel Marcel 221 Emmanuel Lévinas 224 Jozef Tischner 228 Jean-François Lyotard 232 Zygmunt Bauman 236 Karl Raimund Popper 239 Viktor Emil Frankl 243. (shrink)

In premodern China, painters used imagery not to mirror the world, but to evoke unfathomable experience. Considering this art alongside the philosophical traditions that inform it, this book explores the 'nonobject', a notion exemplified by paintings that do not seek to represent observable surroundings.

Grelet's solitary sailor is a radical theoretical figure, herald angel of an existential rebellion against the world and against philosophy's world-thought. Over a decade ago, Gilles Grelet left the city to live permanently on the sea, in silence and solitude, with no plans to return to land, rarely leaving his boat Théorème. An act of radical refusal, a process of undoing one by one the ties that attach humans to the world, for Grelet this departure was also inseparable from an (...) ongoing campaign of anti-philosophy. Like François Laruelle's "ordinary man" or Rousseau's "solitary walker," Grelet's solitary sailor is a radical theoretical figure, herald angel of an existential rebellion against the world and against philosophy's world-thought, point zero of an anti-philosophy as rigorous gnosis, and apprentice in the herethics of navigation. More than a set of scattered reflections, less than a system of thought, Theory of the Solitary Sailor is a gnostic device. It answers the supposed necessity of realizing the world-thought that is philosophy (or whatever takes its place) with a steadfast and melancholeric refusal. As indifferently serene and implacably violent as the ocean itself, devastating for the sufficiency of the world and the reign of semblance, this is a lived anti-philosophy, a perpetual assault waged from the waters off the coast of Brittany, amid sea and wind. (shrink)

In a central variant, moral fictionalism is the view that we should replace moral belief with make-believe, that is, be disposed to accept some moral propositions in everyday contexts and to reject all such propositions in more critical circumstances. It is said by its opponents to face three significant problems: in contrast with a real morality, a fictional morality would not allow for deductive inferences; moral make-believe would lack the motivational force that is typical of moral belief; and moral make-believers (...) could not genuinely disagree with one another about ethical matters nor, consequently, articulate their practical conflicts in moral terms. This chapter argues that all three objections rest on a misconception of the kind of attitudes recommended by fictionalism. Once misleading analogies are dismissed and the nature of moral make-believe is clarified, it becomes clear that a fictional morality would preserve deductive inference, moral motivation, and ethical disagreement. (shrink)

Affirmer une théorie et vivre le contraire, est-ce une contradiction, un mensonge, une folie, une liberté? Rousseau écrit un traité d'éducation grâce à l'abandon de ses cinq enfants, Kierkegaard compose des textes religieux quand il vit en libertin, Beauvoir fonde la philosophie du féminisme tout en jouissant d'une relation servile à son amant américain, Foucault exalte le courage de la vérité et organise le secret sur son Sida, Deleuze hait les voyages et devient le philosophe du nomadisme... Qui sommes-nous (...) lorsque nous pensons? Plusieurs, sans doute, comme le montrent les penseurs qui s'inventent des personnalités multiples à travers leurs théories. Au lieu de dénoncer leurs erreurs ou leur hypocrisie, François Noudelmann étudie le plus complexe des mensonges, celui envers soi-même, à travers les angoisses, les fugues et les métamorphoses de ces philosophes au double je. (shrink)