The return of Hephaistos to Olympos, as a myth, concerns the establishment of a balance of power among the Olympian gods. Many visual representations of the myth in Archaic and Classical Greek art give visible form to the same theme, but they do so in a manner entirely distinct from the manner in which it is expressed in literary narratives of the tale. In this paper, I argue that vase-painters incorporated elements of Dionysiac processional ritual into representations of the return (...) of Hephaistos in order to articulate visually the principal theme of the myth. The vase-painters structured the myth along the lines of epiphanic processions in which Dionysos was escorted into the city of Athens. Like Dionysiac epiphanic processions, the procession of Hephaistos, Dionysos and the wine-god's followers is distinguished visually by drunkenness, ostentatious display of the phallus and obscene or insulting behaviour. To judge from the aetiological myths associated with them, the epiphanic processions symbolized the triumph of Dionysos over, and his belated acceptance by, those who denied his status as a god. By structuring the visual representations of the return of Hephaistos along the lines of such Dionysiac processions, artists conveyed visually the idea that the myth al so concerned the triumph of a god over those who rejected him, and his acceptance among the Olympians. It is not necessary to assume that the vase-painters relied on a detailed poetic account of the myth to create their representations of it, because they employed elements of religious spectacle, an inherently visual phenomenon, to convey the essence of the story. (shrink)

Hersch’s objective in his paper was to “illustrate how an existential ontology has a great deal to offer psychotherapists”. The first of three sections addresses existential themes such as guilt and anxiety and explores the notion of bad faith; the second focuses on why existential ontology provides a more suitable grounding for psychotherapy than traditional models; and the third offers the author’s invention of a mental status examination that is derived from existential ontology. To illustrate how existential ontology may be (...) useful to psychotherapists, Hersch directs our attention to those existential themes that are crucial to understanding the role ontology plays, existential.. (shrink)

This book discusses Process Pragmatism, the view that whatever is, derives from interactions. The contributors examine and defend its merits by focusing on major topics, including truth, the existence of unobservables, the origin of knowledge, scientific activity, mathematical functions, laws of nature, and moral agency.

_Ressentiment_—the hateful desire for revenge—plays a pivotal role in Nietzsche’s _On the Genealogy of Morals_. _Ressentiment _explains the formation of bad conscience, guilt, asceticism, and, most importantly, it motivates the "slave revolt" that gives rise to Western morality’s values. _Ressentiment_, however, has not enjoyed a thorough treatment in the secondary literature. This book brings it sharply into focus and provides the first detailed examination of Nietzsche’s psychology of _ressentiment_. Unlike other books on the _Genealogy_, it uses _ressentiment_ as a key (...) to the _Genealogy_ and focuses on the intriguing relationship between _ressentiment_ and justice. It shows how _ressentiment_, despite its blindness to justice, gives rise to moral justice—the central target of Nietzsche’s critique. This critique notwithstanding, the _Genealogy_ shows Nietzsche’s enduring commitment to the virtue of _non-moral_ justice: a commitment that grounds his provocative view that moral justice spells the ‘end of justice’. The result provides a novel view of Nietzsche's moral psychology in the _Genealogy_, his critique of morality, and his views on justice. (shrink)

The problem of self-deception lies at the heart of Nietzsche's account of the slave revolt in morality in the first essay of On the Genealogy of Morals. The viability of Nietzsche's genealogy of morality is thus crucially dependent on a successful explanation of the self-deception the slaves of the first essay are caught in. But the phenomenon of self-deception is notoriously puzzling. In this paper, after critically examining existing interpretations of the slaves’ self-deception, I provide, by drawing on Alfred Mele's (...) work on self-deception, a deflationary account of the slaves’ self-deception; an account which explains the slaves’ self-deceived predicament but without either the attribution of contradictory mental states or an intention to produce or to facilitate the production of the belief the self-deceived subjects end up holding. In light of my account of self-deception, I interpret Nietzsche's intriguing claim that the slaves’ revaluation of ressentiment amounts to their ‘most mendacious artistic.. (shrink)

Comment l'idéologie nazie a-t-elle imprégné et corrompu jusqu'au plus intime de la pensée et du langage? Jargon de l'authenticité est l'une des charges les plus féroces écrites contre Heidegger et son jargon. Qu'est-ce que le jargon? C'est un maniement de la langue qui vise à exercer un charme magique sur les lecteurs grâce à une sacralisation du langage et à un pathos de l'authenticité. Nationalisme, repli sur soi, mépris de la réalité sociale sont dès lors autant de voies pour perdre (...) l'objet, le monde, les choses. Un livre qui mérite d'être confronté à la célèbre étude de Klemperer, LTI, qui porte sur le langage totalitaire sous le IIIe Reich. (shrink)

Dyadic coping (DC), how couples cope together to deal with a stressor like chronic illness, has received increased attention over the last three decades. The aim of the current study was to summarize the current state of research on DC in couples. We conducted a scoping review of qualitative, quantitative, and mixed-methods studies published between 1990 and 2020, assessing DC in couples during three decades. 5,705 studies were identified in three electronic databases and hand searches. We included 643 sources in (...) this review (with a total ofN= 112,923 study participants). Most studies were based in the global North, particularly in the US and Europe. Publication numbers increased constantly over time. A third of study designs were cross-sectional studies followed by qualitative and longitudinal studies. The most prolific DC research areas were related to DC and minor stressors and DC and major physical health stressors. Overall, DC has been established internationally as a highly relevant construct in many disciplines (clinical, social, developmental, personality psychology, social work, nursing etc.). To conclude, the review reveals that future studies should focus on predictors, trajectories, and the importance of very specific DC behaviors for personal and dyadic functioning. (shrink)

Mark Evan Bonds’ recent book, Absolute Music, deepens considerably the historical context within which Eduard Hanslick’s famous treatise on musical beauty can be read. This paper argues that, with the aid of this expanded context, we can understand Hanslick’s treatise to have provided contemporary and subsequent audiences with a kind of meta-programme for listening to symphonic and other non-texted music. That is to say, Hanslick’s text arguably informed and directed the way audiences came to listen to instrumental music by furnishing (...) them with imaginative constructs which could then be applied to the practice of musical listening. In much the same way as the texts which supply the poetic scenarios of so-called programme music, Hanslick’s ‘meta-programme’ became indispensable to an expanding culture of musical listening in the second half of the 19th century and beyond beyond. My claim thus contradicts the well-known formalist tenets of Hanslick’s musical aesthetics. (shrink)

The purpose of this paper is to examine, from the point of view of C. S. Peirce's categories, the question whether there are real possibilities, such as those that are implicit in any moral statement suggesting that we could have acted differently. An inquiry into these categories shows that, according to Peirce, real possibilities are the truthmakers of a particular sort of general conditional statements.

This comment questions the relevance of the Stag Hunt model, employed by Alan Hyde in his contribution to this volume, to the context of international labor standards. Despite Hyde's insistence to the contrary, it is argued that in some cases child labor could create a comparative advantage to developing countries. This shows the difficulty with Hyde's reliance solely on market failures to justify international labor standards. The exclusion of other justifications results in an extremely diluted international labor law.

Ce volume recueille les contributions d'un colloque qui s'est tenu à l'université de Nantes en juin 2005 et dont le thème était " Expérience et herméneutique ". L'intention était alors d'interroger la signification de l'expérience pour l'herméneutique et de se demander pourquoi toute expérience, pour l'herméneutique contemporaine, relève de la compréhension et de l'interprétation. L'expérience de la compréhension transforme toujours d'une certaine façon celui qui en est le sujet, en même temps qu'elle transforme le rapport que celui-ci entretient au monde. (...) C'est pourquoi l'expérience de la compréhension est en même temps compréhension de l'expérience. Il faut dire alors que les notions d'" expérience " et d'" herméneutique"s'impliquent réciproquement, et que la compréhension en vient à signifier le rapport en tant que tel, et cependant diversifié, au monde. (shrink)

L’intention de cette étude est de montrer que la seconde section de Vérité et méthode élabore, à partir d’une réflexion sur l’histoire, une interrogation sur la « subjectivité » dont l’être est de participer à ce qui se présente. Le sujet a ainsi le statut de theoros. Cette interrogation s’articule en trois moments qui sont autant d’étapes approfondissant le questionnement sur la « subjectivité » : le cercle herméneutique, qui montre le caractère dérivé de l’opposition sujet/objet ; le préjugé, qui (...) met en évidence l’enracinement historique du « sujet » ; la dialectique de la question et de la réponse qui révèle le « sujet » comme une question à lui-même.The purpose of this article is to show that the second section of Truth and Method elaborates an interrogation on « subjectivity », based on a meditation about history. The being of « subject » consists to take part in the presence. In this way, the « subject » has the status of theoros. This interrogation includes three moments which are related steps going further into the question of the being of « subjectivity » : the hermeneutical circle, which shows the derivated aspect of the opposition subject/object ; the prejudice, highlighting the historical incarnation of the « subject » ; the dialectic of question and answer, which reveals the being of « subject » as a question. (shrink)

L’intérêt et l’originalité de l’humanisme merleau-pontien consiste à mes yeux dans sa mise en lumière du dévoilement de l’origine refoulée de l’homme dans le registre de l’art et de l’expression du corps en général. Merleau-Ponty a su percevoir exemplairement ce mouvement de récursion vers l’inhumain dans l’oeuvre de Cézanne. « Je vous dois la vérité en peinture disait Cézanne ». Cézanne nous donne en effet la vérité de l’hominisation en peinture. Nul mieux que Merleau-Ponty nous permet d’entendre encore aujourd’hui la (...) voix de Cézanne. Il nous permet de fonder sur l’écho de cette voix un nouvel humanisme, un humanisme qui garde en mémoire l’inhumain, qui lève le refoulement mais sans le supprimer, tout comme l’artiste présente l’invisible du visible et tout comme le philosophe décrit la profondeur de l’être. Cet humanisme de la surrection est celui de l’apparition de l’homme à lui-même dans la constellation hasardeuse des signes et dans l’adversité du non-sens, à égale distance de l’humanisme sans vergogne des aînés de Merleau-Ponty et de l’antihumanisme postmoderne de ses cadets.The interest and originality of Merleau-Ponty’s humanism lie, in my view, in the unveiling of the repressed origin of humanity in the domain of art and the expression of the body more generally. Merleau-Ponty was able to perceive an example of this recursive movement toward the inhuman in Cézanne’s works. “I owe you the truth in painting,” said Cézanne. In effect, Cézanne gives us the truth of humanization in painting. None better than Merleau-Ponty allows us to hear Cézanne’s voice today. Through the echo of this voice, he allows us to found a new humanism, a humanism that bears the memory of the inhuman, that lifts up the repressed but without effacing it, all while presenting us with the invisible in the visible and exposing the profundity of the human being. This humanism of upheaval is that of the appearance of humanity to itself in a hazardous constellation of signs and in the adversity of non-sense set in equal distance from the shameless humanism of Merleau-Ponty’s predecessors and the postmodern antihumanism of those who came after him.L’interesse e l’originalità dell’umanismo merleau-pontyano consiste ai nostri occhi nella sua capacità di disvelare l’origine rimossa dell’uomo nella dimensione dell’arte e dell’espressione corporea in generale. Merleau-Ponty ha saputo percepire esemplarmente questo movimento di ritorno e di ricorso all’inumano nell’opera di Cézanne. “Je vous dois la vérité en peinture”, affermava Cézanne. Egli ci restituisce, in pittura, la verità dell’ominazione. Ancor oggi nessuno meglio di Merleau-Ponty ci consente di intendere la voce di Cézanne. Merleau-Ponty ci consente di fondare sull’eco di quella voce un nuovo umanismo, un umanismo che conserva memoria dell’inumano, che innalza il rimosso senza sopprimerlo, proprio come l’artista presenta l’invisibile del visibile, e il filosofo descrive la profondità dell’essere. Quest’umanismo della “surrezione” è l’umanismo dell’apparizione dell’uomo a se stesso nella costellazione aleatoria dei segni e nell’avversità del non-senso come rimosso, un umanismo che si pone a uguale distanza dall’umanismo senza vergogna dei predecessori di Merleau-Ponty e dell’anti-umanismo postmoderno dei suoi successori. (shrink)

The social and intellectual vitality of Judaism and Christianity in antiquity was in large part a function of their ability to articulate a viably transcendent hope for the human condition. Narratives of Paradise - based on the concrete symbol of the Garden of Delights - came to play a central role for Jews, Christians, and eventually Muslims too. The essays in this volume highlight the multiple hermeneutical perspectives on biblical Paradise from Second Temple Judaism and Christian origins to the systematic (...) expositions of Augustine and rabbinic literature. They show that while early Christian and Jewish sources draw on texts from the same Bible, their perceptions of Paradise often reflect the highly different structures of the two sister religions. Dealing with a wide variety of texts, these essays explore major themes such as the allegorical and literal interpretations of Paradise, the tension between heaven and earth, and Paradise's physical location in space and time. (shrink)

Après avoir esquissé le champ de la pensée héteropolitique, celle qui est consacrée au thème de la société idéalisée, ce texte présente et discute les grands modèles de société nouvelle préconisés par l'hétéropolitique féministe : la société androgyne, la société gynocratique et la société gynocentrique, et il essaie d'établir les bases de leur (ré-)conciliation. -The first part of this paper tries to delineate the field of heteropolitical thought, that form of speculation dealing with the theme of an idealized society. The (...) second part is a discussion of the new societies proposed hy feminist heteropolitical thought : the androgynous society, the gynocratic society, and the gynocentric society, and it tries to see how they could be reconciled. (shrink)

L'emploi générique du mot "homme" témoigne symboliquement de la subordination des femmes dans la société patriarcale, du sexisme androcentrique du langage ordinaire et du caractère sexué de la conceptualisé philosophique. L'article examine les principales critiques féministes de ce vocable et les diverses suggestions de remplacement qui ont été proposées en insistant sur la dimension hétéropolitique du problème, c'est-à-dire sur la nécessité de le résoudre dans le cadre d'une redéfinition globale de la société.

"J'aime ce livre" serait une proposition insignifiante. L'artiste: un prétexte. On en parle, certes, mais dans une perspective de déconstruction. L'art, donc, plutôt comme expression de la vie. Et la vie comme art de la fuite révolutionnaire. Certains auteurs sont cités à satiété, certains passages sont repris textuellement, répétion aussi des mêmes thèmes, des mêmes expressions. Et une impasse fondamentale. "J'aime ce livre est en effet une proposition insignifiante.Tout propos portant sur le passé, dire "je t'aime", c'est dire qu'en ce (...) moment je ne t'aime pas. Mais si aimer, écrire et vivre constituent "un même combat", et si dire l'amour n'est pas aimer, comment écrire la vie serait-il vivre? Et que pourrait bien signifier la proposition "Je n'aime pas ce livre"? (shrink)

Ce texte examine d'abord en détail la typologie des signes proposée par Adam Schaff. D'un point de vue critique, il fait valoir qu'une classification qui se veut cohérente dans la perspective matérialiste du marxisme ne l'est pas nécessairement du point de vue sémiologique. Il conteste le spécificité absolue conférée aux signes verbaux par cet auteur, il thématise toute une série de problèmes liés à cette conception, et il propose finalement une classification proprement sémiologique expurgée de tout postulat idéologique centré sur (...) l'opposition "matérialiste" vs "idéaliste". (shrink)

Tout en faisant appel à Aristote pour légitimer sa conception de la rhétorique, Chaïm Perelman récuse la pertinence de la forme syllogistique dans le champ de l'argumentation. Après avoir cerné les motifs de ce refus, l'article tente de montrer les limites de la lecture que Perelman fait de "l'Organon" d'Aristote et de formuler une réponse à ses objections.