In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Cross and Creation: A Theological Introduction to Origen of Alexandria by Mark E. TherrienJean-Paul JugeCross and Creation: A Theological Introduction to Origen of Alexandria by Mark E. Therrien (Washington, DC: Catholic University of America Press, 2022), xxii + 303 pp.Although Origen of Alexandria has been misrepresented and maligned since his own lifetime, allies have always arisen to defend him in his stead. Especially after the French Catholic (...) reappraisal of Origen's theology in the twentieth century, the once-dominant interpretation of Origen as a Platonist dressed in Christian garb no longer holds sway among most scholars. As Mark Therrien notes, however, traces of a "metaphysical reductionist" interpretation of Origen, propounded most notably by Adolf [End Page 295] von Harnack, still influences Origenian scholarship (89). Therrien's book vigorously opposes this line of interpretation and provides a rereading of crucial passages in Origen's On First Principles (Peri archōn) and his Commentary on John. In addition to presenting a fresh interpretation of these texts, Therrien also offers an introduction for those who are encountering Origen's theology for the first time. Rather than prefacing with biographical remarks, this book dives straight into Origen's major theological texts, allowing the reader, as Henri de Lubac put it, "to see Origen at work."Therrien operates under the principle that Origen is above all a biblical theologian whose speculation is driven primarily by his commitment to exegesis rather than Platonic presuppositions. Thus, his reading of various controversial excerpts of Origen, particularly from the Peri archōn, pays close attention to the biblical verses that Origen cites, which operate not as mere ornamentation but as the indispensable mechanics of his theology.This book is divided into eight chapters, each of which presents a "fundamental pillar" of Origen's thought: God, Christ, the Holy Spirit, eschatology the soul, the world, the Cross, and deification. Drawing attention to the first two cycles that comprise Origen's Peri archōn, Therrien treats the first cycle as authoritative to Origen's system, since it is here that Origen presents the Church's teaching in a more dogmatic form prior to the zetetic approach of the second cycle. Chapter 1 highlights the anti-Valentinian polemic that contextualizes Origen's account of divine incorporeality and the possibility of genuine knowledge of God. Following the insights of Cyril O'Regan, Therrien notes that an extreme apophaticism led the Valentinian Gnostics to "assimilat[e] God to creaturely categories," as seen in their account of various deities emanating from God as if by a material transfer of substance (36). For Origen, only the Father, the Son, and the Holy Spirit are absolutely incorporeal, and it is their absolute incorporeality that separates the Trinity from all creatures. Despite this fundamental distinction between the Trinity and creation, Origen affirms that a limited knowledge of God is possible for rational creatures with the caveat that, whenever God is likened analogically to a created reality, the dissimilarity is always greater (38). Therrien contends that, unlike the Gnostics, Origen envisions the material world as the positive and even necessary means for creatures to derive knowledge of God.Chapter 2 focuses on Origen's Christology, especially the primacy of Christ's title "Wisdom," which the author accounts for by explaining the logic behind Origen's exegesis of John's Prologue and Prov 8:22. Long before the Arian controversy of the fourth century, Origen insisted that God is eternally Father and thus generates the Son from all eternity. Origen has often been characterized, however, as arguing that God's eternal status as Creator [End Page 296] necessarily entails the existence of creation ab aeterno. Therrien points out that such a reading conflates Origen's two distinct notions of creation: the foreknown existence of creatures as "sketched and prefigured" in Wisdom from all eternity and the concrete, substantial existence of creatures that begins in time (60). The investigation of Origen's pneumatology in chapter 3 shows how Ps 103 (in the Septuagint) informs Origen's notion of the Holy Spirit as Creator. For Origen, creation is not simply a past event, but is instead a dynamic process: "Created beings must, so to... (shrink)

Toute sa vie, Jean Guitton s'est abondamment raconté, avec parfois une grande complaisance. De ce fait il a laissé dans l'ombre certains épisodes de sa vie, comme l'arbitrage suite à l'occupation de l'église Saint-Nicolas-du-Chardonnet, ou la mission auprès de monseigneur Lefebvre, demeurés infructueux. L'auteur, neveu de l'académicien, donne son éclairage sur ces circonstances, en vue de contribuer à son portrait. À partir d'archives familiales il traite de son amour passionné pour la vallée de la Tardes, en Creuse, dans laquelle (...) il a situé le portrait de sa mère, des relations très étroites avec son frère Henri, de son expérience de la chose militaire, de son parcours universitaire, avec la douloureuse épreuve de l'Épuration, et de sa fièvre verte académique. Il évoque ses flirts avec des illustres. Il raconte un certain nombre de souvenirs familiaux, avec quelques précisions sur sa vie quotidienne. Ainsi il apporte des éléments pour une future biographie plus complète d'un homme, sans doute surdoué, très habile et très attachant, qui devrait laisser une trace dans l'histoire."--Page 4 of cover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:What Does It Mean to Believe? Faith in the Thought of Joseph Ratzinger by Daniel CardóJean-Paul JugeWhat Does It Mean to Believe? Faith in the Thought of Joseph Ratzinger by Daniel Cardó (Steubenville, OH: Emmaus Academic, 2020), xv + 116 pp.Father Daniel Cardó's book What Does It Mean to Believe? is a concise and penetrating synopsis of Joseph Ratzinger's theology of faith, especially "faith as an act" (...) (7). As any reader familiar with Ratzinger knows, the subject of faith or belief is the very axis on which his theology turns. Ratzinger identifies this question of belief as the impetus of his theological research: "I chose fundamental theology as my field because I wanted first and foremost to examine thoroughly the question: Why do we believe?" (13). Cardó has thus chosen the perfect topic to introduce readers to Ratzinger who might otherwise be too intimidated by the Pope emeritus's countless homilies, lectures, and writings. Yet, Cardó has not merely provided us with another introduction to Ratzinger; rather, we may justly apply the author's words regarding Ratzinger to this book and say that its "simplicity almost hides [its] erudition" (3). In this book, Cardó assembles what might be compared to a medieval catena or florilegium, as he gathers excerpts from a wide variety of Ratzinger's works and conveniently organizes them for the reader.From the outset, Cardó contextualizes his book by presenting faith in God as the only adequate response to the contemporary scandals within the Church. In this way, he aligns his position with Ratzinger's 2019 essay on the sexual abuse scandal, wherein the Pontiff writes: "Only where faith no longer determines the actions of man are such offenses possible.... Ultimately, the reason is the absence of God" (5). Thus, the origin of this book, explains Cardó, is his conviction that "understanding more deeply the richness of the act of believing can help renew our faith" (6). Following his introduction, Cardó divides his book intro three parts, each a different angle of approach to the act of faith.The first part situates the act of belief in the context of two contemporary challenges, agnosticism and relativism, and explains how doubt (not as an act of defiance but as the experience of uncertainty) is a necessary, rather than incompatible, component to trust in God. In this section, Cardó draws heavily from Ratzinger's Introduction to Christianity, which remains an accurate assessment of faith's place in a secular society a half-century after it was first delivered as a series of university lectures. Moreover, Cardó summarizes Ratzinger's argument that we must reclaim a notion of faith not as a subjective feeling or opinion, but as a mode of accessing and entrusting oneself to a reality that transcends the human [End Page 979] capacity to examine empirically or recreate it and is for this reason the only sure ground on which to base one's life. Agnosticism and relativism, the twin diseases of our era, deprive humans of their only reliable existential footing. Cardó writes: "Without truth, it is impossible to believe with certainty in anyone or anything. The common inability to trust and to have deep interpersonal relationships... are some of the characteristics of a society that believes that one cannot believe anymore" (34).In the second part of his book, Cardó considers the act of faith both as given by God and as received by humans. Just as God cannot be confined to human techne or faciens, neither can the act of faith be reduced to human effort; rather, Cardó writes, "faith is a gift that God gives to us,... [and] God's giving of the gift takes precedence over human initiative" (36). Faith, according to Cardó, is an "act that has the character of an answer: that is, it is a response to the initiative of God" (35). Cardó characterizes this response as encompassing the entirety of one's daily existence, which is carried out on the foundation of a logos that both causes and transcends human reason.The third and final section of the book describes faith as personal, integral, and ecclesial. In short... (shrink)

'Caractère', 'densité', 'texture', 'bloc', 'trait', 'profil', 'figure' ou encore 'énergie'... : ces termes, s'ils sont souvent convoqués dans le discours musicologique se référant aux oeuvres des XXe et XXIe siècles, résistent à la clôture d'une définition. De telles notions mobilisent différentes dimensions de l'écriture mais aussi - et peut-être surtout - cherchent chacune à désigner un aspect qualitatif du musical, ce 'devenir illimité' du discours, difficile à neutraliser et à rationaliser. Le colloque organisé à l'Université Paris 8, intitulé 'Manières d'être (...) du musical', dont nous éditons aujourd'hui les actes, proposait ainsi de 'connaître l'individu à travers l'individuation plutôt que l'individuation à partir de l'individu' en interrogeant les outils compositionnels et les catégories qualitatives de l'écriture ayant pour fonction de différencier le musical en comportements ou manières d'être singuliers'"--Page 4 of cover. (shrink)

_Critical Essays _ contains essays on literature and philosophy from a highly formative period of French philosopher and leading existentialist Jean-Paul Sartre’s life, the years between 1938 and 1946. This period is particularly interesting because it is before Sartre published the magnum opus that would solidify his name as a philosopher, _Being and Nothingness_. Instead, during this time Sartre was emerging as one of France’s most promising young novelists and playwrights—he had already published _Nausea, The Age of Reason, (...) The Flies, _and_ No Exit_. Not content, however, he was meanwhile consciously attempting to revive the form of the essay via detailed examinations of writers who were to become central to European cultural life in the immediate aftermath of World War II. Collected here are Sartre’s experiments in reimagining the idea and structure of the essay. Among the distinguished writers he analyzes are Francis Ponge, Georges Bataille, Vladimir Nabokov, Maurice Blanchot, and, of course, Albert Camus, whose novel _The Stranger _Sartre endeavours to explain in these pages. _Critical Essays _ also contains a famous attack on the Catholic novelist François Mauriac, studies of the great American literary iconoclasts Faulkner and Dos Passos, and brief but insightful essays on aspects of the philosophical writings of Husserl and Descartes. This new translation by Chris Turner reinvigorates the original skill and voice of Sartre’s work and will be essential reading for fans of Sartre and the many writers and works he explores. “For my generation he has always been one of the great intellectual heroes of the twentieth century, a man whose insight and intellectual gifts were at the service of nearly every progressive cause of our time.”—Edward Said. (shrink)

Le texte de Madeleine Pelletier a été publié pour la première fois dans La Voix des femmes à la fin de l'année 1921, puis édité en volume séparé dès 1922. Le récit du trajet Paris ­ Moscou occupe à lui seul le tiers du volume : il a pris six semaines ! C'est que l'illustre féministe voyage en « illégale » (sans passeport), grâce à l'aide des réseaux communistes ; l'adjectif « aventureux » est parfaitement justifié, car les aléas sont (...) nombreux. Ces pages donnent quelques aperçus sur l'E.. (shrink)

Journal Name: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Volume: 2013 Issue: 196 Pages: 307-323.

In 1982-83, I was preparing my volume on the Belgian cartoonist Hergé. During the Second World War, Hergé’s comic strips appeared daily in the newspaper Le Soir. Since I wanted to analyze the influence of the rightist thought on Hergé and Tintin, I borrowed most of the copies of Le Soir available in this country through interlibrary loan. Examining the newspaper, I came across Paul de Man’s articles, which were sometimes on the same page as the comic strips. I (...) showed these articles to some colleagues related to or teaching at Harvard University. I specifically recall an afternoon with a colleague from Boston University whose specialty is the hunting of presumed French fascist intellectuals; we discussed together the possible bridges between de Man’s contemporary thought and his former intellectual engagement during the Second World War.That is to say that, as far as I know, several people at Harvard and in the Boston area were aware of de Man’s former affiliation with rightist circles. One can ask why it took five more years for the “scandal” to appear: why this “sudden” revelation after several years of silence and dissimulation? Compared to the fact that Hergé had constantly been confronted with his political past, one can wonder how strongly Paul de Man’s “secret” was kept. Jean-Marie Apostolidès is professor of French at Stanford University. He is currently writing an essay on the anthropological reading of literature. His article “Molière and the Sociology of Exchange” appeared in the Spring 1988 issue of Critical Inquiry. (shrink)

Philosophy & Social Criticism, Volume 48, Issue 7, Page 1014-1034, September 2022. The plural, impure or discordant nature of time has become an important theme in recent critical social and political theory. Against Althusser’s dismissal of Sartre’s presumedly Hegelian understanding of time and history, this article establishes Jean-Paul Sartre as a key figure in this debate on the plurality of temporalities. Especially in the Critique of Dialectical Reason, Sartre understands history and the social in terms of a multiplicity (...) of uneven and non-synchronous temporalisations, rejecting an notion of time as a universal container within which events take place. The originality of Sartre’s approach is that it establishes a link between the notion of the plurality of temporalities and the problem of freedom and domination. His mature social and political theory allows us to understand temporalisation as a strategy for domination, and objective social temporality as key to a form of anonymous or structural domination. A reconstruction of this highly complex and sophisticated approach to thinking domination through time can also shed an original light on the temporal dimension of democracy and totalitarianism. (shrink)

This article rescues the original theory of violence that Jean-Paul Sartre developed in the late forties in Notebooks for an Ethics (1983). Notebooks is a posthumous and unfinished work in which the philosopher outlined the ethics promised in the last pages of Being and Nothingness. In this unfinished moral philosophy, violence is phenomenologically described as a human enterprise, freely chosen in an existential situation, which possesses the following essential features: the intransigent attitude, the destructive function, the dissociation of (...) ends and means, the rupture of bonds of solidarity, the magical belief, the self-justification, the demand and the devaluation of the freedom of others. The main objective of this article is to reconstruct this theory so that it is possible to judge its value today in the philosophical problem of defining what violence is. (shrink)

The Heythrop Journal, Volume 63, Issue 1, Page 96-110, January 2022.

This article is about the chief character of Sartre?s unfinished trilogy of novels known as Les chemins de la liberté—Daniel, Mathieu?s fellow-student at the École normale, Daniel the "archangel," Daniel the shamefaced pederast, Daniel the gaping wound, Daniel the strange hero, Daniel the recurrent figure in many of Sartre?s works. We do not intend to offer yet another explanation of this handsome young literature professor?s convoluted character to the explanations that already exist, nor to interpret yet again his detestation of (...) mankind and his prayers to God, which the author openly mocks. What we wish to do in these few pages is firstly to shed light on the procedures of Daniel?s imagination and evolution, and secondly to analyze how the author?s goals changed as, while writing the trilogy, he evolved from Gallimard?s up and coming star into the symbol of the search for freedom, the spokesman whom some disagreed with, criticised, despised, while others glorified him and praised him to the skies. We would like to try and elucidate the evolution of this character, steering between the free future of a literary work in progress and the ungraspable heart of darkness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Fabuler la fin du monde: La puissance critique des fictions d’apocalypse by Jean-Paul EngélibertCyril CamusJean-Paul Engélibert. Fabuler la fin du monde: La puissance critique des fictions d’apocalypse [Fabulating the end of the world: The critical power of apocalypse fiction]. Paris: Éditions La Découverte, 2019. 239 pp. Print. 20€. ISBN 978-2-348-03719-1.Jean-Paul Engélibert is a well-established expert on apocalyptic and postapocalyptic fiction. His exploration of (...) the genre thus far includes the monograph Apocalypses sans royaume: Politique des fictions de la fin du monde, XX–XXIe siècles (2013), numerous articles, as well as the essay collection L’Apocalypse: Une imagination politique, XIXe–XXIe siècles (2018), which he co-edited. In his latest book, Fabuler la fin du monde, he returns to several texts and aspects of the genre previously covered, delving deeper into what he calls “fictions of the end of the world.” In the ten chapters, gathered in five parts, he approaches his subject as a seasoned scholar in the field of comparative literature, and his analysis draws from comparisons between modern fiction’s representation of apocalypse and biblical literature’s visions of apocalypse and messianism. The book also offers ecocritical insights into the specter of Anthropocenic manifestations in fiction, with reflections on the interrelated genres of utopia and dystopia, theories of cinema, and philosophical writings on the catastrophic history of the twentieth and twenty-first centuries.The range of fictional works discussed is wide, including Jean-Baptiste Cousin de Grainville’s Le dernier homme (1805); Mary Shelley’s Frankenstein (1818); Émile Souvestre’s Le monde tel qu’il sera (1846); Didier de Chousy’s Ignis (1883); Robert Merle’s Malevil (1972); José Saramago’s Blindness (1995); Antoine Volodine’s Minor Angels (1999); Don DeLillo’s Cosmopolis (2003); Cormac McCarthy’s The Road (2006); Céline Minard’s Le dernier monde (2007); Davide [End Page 163] Longo’s The Last Man Standing (2010); and Margaret Atwood’s MaddAddam trilogy (Oryx and Crake [2003], The Year of the Flood [2009], and MaddAddam [2013]). Engélibert also touches on feature-length movies such as Stanley Kramer’s On the Beach (1959), Lars von Trier’s Melancholia (2011), Abel Ferrara’s 4:44 Last Day on Earth (2012), and Mamoru Oshii’s Ghost in the Shell (1995), as well as on other literary and audiovisual fictions, such as E. M. Forster’s short story “The Machine Stops” (1909), Edward Bond’s dramatic trilogy The War Plays (1985), and the first season (2014) of Damon Lindelof and Tom Perrotta’s TV series The Leftovers (2014–17).Engélibert’s exegeses of the genre build around two aspects of the evolving relationship of apocalyptic narratives to the context of their production. Apocalypse (in the sense of “the end of the world” rather than the etymological sense of “revelation”) is no longer primarily a religious myth: the creation and use of the atomic bomb during the Second World War, the theorization of the Anthropocene, and the mainstreaming of concerns over climate change have made the term “apocalypse” a very real, tangible prospect for the future. Engélibert relies on Günther Anders’s Die atomare Drohung (1981) to highlight the importance of the A-bomb in bringing home the reality of potential annihilation to people’s collective consciousness. Yet his second contextual/historical point is that the Anthropocene (albeit unnamed at the time) actually started with the Industrial Revolution, and that thinkers and polemicists such as Charles Fourier or Eugène Huzar, as well as contemporary fiction writers, were already acknowledging the environmental impact of humans and their economic/industrial/technological activity as threats to human and nonhuman life, and to the health of the planetary system itself.1Citing the work of Jean-Baptiste Fressoz and Christophe Bonneuil on the history of climate science, Engélibert analyzes in detail several nineteenth-century novels (namely Le Dernier homme, Frankenstein, Le monde tel qu’il sera, and Ignis) and one early-twentieth-century story (Forster’s “The Machine Stops”) that denounce the harm that the idol of the time, Progress, was already wreaking on nature and human life... (shrink)

En 1823, paraissait un étrange livre de Bentham sur Saint Paul, Non pas Paul, mais Jésus. La traduction récente de ce livre en français par les Éditions de l’Unebévue en 2016, donne l’occasion d’un échange autour des questions que pose ce texte baroque, puisque s’il se présente comme un immense plaidoyer de 400 pages contre l’Apôtre Paul, accusé de s’être auto-proclamé apôtre et d’avoir dévoyé le christianisme en lui donnant une orientation ascétique qui ne s’inscrit nullement dans (...) les propos... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Christ's Male Sexuality and Acting In Persona Christi:A New Argument in Favor of the All-Male PriesthoodPaul Gondreau"One must be allowed to think about and discuss the issues.... [And on the issue of women's ordination] the discussion is still with us, it is still alive, and cannot be stifled [ersticken] by a paper [ein Papier]." So declares Archbishop Stefan Hesse of Hamburg, Germany, in the summer of 2020, where "a (...) paper" refers to an apostolic letter, Pope St. John Paul II's 1994 Ordinatio Sacerdotalis, which definitively rules out the admissibility of women to priestly ordination.1 No doubt the archbishop was drawing inspiration from Cardinal Archbishop Reinhard Marx of Munich and Freising, who a month earlier had opined that arguments against women's ordination were becoming increasingly "weaker" (schwächer).2 In his capacity as president of the German bishops' conference, Bishop Georg Bätzing [End Page 805] of Limburg also pronounced on the issue in even more unabated terms; after insisting in June of the same year that Catholics can "continue to talk about the issue of women's ordination," he went further in an interview with the German magazine Herder Korrespondenz six months later: "There are well-developed arguments in theology in favor of opening up the sacramental ministry to women," he asserted, after declaring his desire for "change" (Veränderung), a change that he opined could begin with ordaining women as deacons before ordaining them as priests and bishops.3 Two years later, Bätzing remained adamant, going so far as to declare to speak in the name of the faith of the entire Church on this issue: "The sensus fidelium, that is, the sense of the faithful," he stated, "has moved on" (geht weiter).4 Since the deposit of faith, of which the sensus fidelium is expressive, does not and cannot "move on," that is, change, Bätzing's appeal to the sensus fidelium marks a curious—if also audacious—move, to say the least.It appears we are destined ever "to think about and discuss" the issue of women's ordination, no matter if the Holy Father himself, in the person of the John Paul II, should seek to quell this discussion in the strongest and most authoritative of terms: "In order that all doubt be removed regarding [this] matter," writes the Polish Pontiff, "I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church's faithful" (Ordinatio Sacerdotalis §4).As regards John Paul II's assertion that his judgment is to be "definitively held" by all Catholics, it is worth recalling that, even if one high-ranking German churchman (Hesse) might esteem Ordinatio Sacerdotalis as [End Page 806] tantamount to ein Papier das erstickt, "a paper that stifles," another, Joseph Ratzinger (in his role as cardinal prefect of the Congregation for the Doctrine of the Faith [CDF], before becoming Pope Benedict XVI), holds up John Paul II's apostolic letter as expressive of the infallible teaching of the Church's ordinary magisterium and as "belonging to the deposit of faith." As such, the letter requires all Catholics, asserts Ratzinger, to offer their "definitive assent" to the Holy Father's pronouncement.5John Paul II and Ratzinger may as well have been talking to the wind. If Archbishop Hesse and his disparaging attitude—dismissing a papal apostolic letter as a paper that "stifles"—serves to indicate what "definitive assent" looks like, and if Bishop Bätzing can find that the deposit of faith (represented by the sensus fidelium), particularly as it concerns women's ordination, is able to "move on," it is no wonder that we find the issue "still alive." And recall Hesse and Bätzing hardly stand alone among German prelates in their willingness to ignore Ordinatio Sacerdotalis, as Cardinal Marx and the much touted German "synodal way" show (the archbishop of Luxembourg, Cardinal Jean-Claude Hollerich, could also be added to the list).6 Further, when Hesse asserts, "one must be allowed to think about and discuss [women's ordination]," there is little doubt that, for him and those... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 8.4 (2001) 291-293 [Access article in PDF] Schizophrenia and the Void Jean Naudin and Jean-Michel Azorin It was Eugene Minkowski who, from the 1920s on, introduced the French to the work of Eugen Bleuler, whose student he had been. In the introduction to his first book, Schizophrenia: Psychopathology of Schizoids and Schizophrenics (Minkowski 1927), Minkowski nevertheless notes with regard to Bleuler that he (...) could not allow himself "to be restricted to this student's task." For Minkowski, Bleuler certainly enjoys the great merit of having substituted the notion of schizophrenia for that of dementia praecox and of having described autism with precision. But—Minkowski says—autism is badly defined when, relying upon the concept of Spaltung, Bleuler fails to break free of associationist psychology. Minkowski justifies his critical attitude by appealing, as does Binswanger, to Husserl and above all to Bergson. For Bergson, dissociation is a normal feature of thought. If, for Minkowski, it is important to pay attention to autism, it is because it attests not to a certain fragmentation of consciousness, but rather to an attitude whereby the subject seeks to preserve the precarious equilibrium of a personality that is threatened by a void.The article translated into English for this special issue of Philosophy, Psychiatry, & Psychology prefigures Schizophrenia and, like an earlier article on the theme of "morbid rationalism," already announces certain key concepts. Here these concepts are, so to speak, caught in their embryonic state, and one is forced to recognize with Tatossian (1993) how radically Minkowski differs from his master, Bleuler, in the choice of specific cases. By according exemplary significance to cases of "poor autism," Minkowski focuses on the reflexivity of the subjective experience of the patient rather than on the proliferation of the delusional state, which lends itself more readily to clinical observation. We must remember that Minkowski is above all a healer. If, like Bleuler, he is interested in the problem that generates the illness, it is only in order to be able to heal the patient. It is therefore not so much the isolated problem that interests him as the way the person tries to deal with it. So it should not come as a surprise that one of the essential themes of this article is what Minkowski calls "compensation." Like the psychoanalytical concepts to which Bleuler refers, compensation is a dynamic concept. But Minkowski takes care to distinguish the compensation that characterizes the interrogative attitude from motives of a more psychological kind aimed at meeting a lack by symbolically satisfying a desire. In the purely phenomenological sense in which Minkowski takes it, compensation does not refer to a hidden motive. It represents a way of getting around the void or sense of emptiness that results from the schizophrenic person's inability to project himself into the future by pursuing the practical goals of normal, daily life. In this case, the dynamic does not feed off the vicissitudes of drive but off the élan vital—or rather, off the decline of élan vital that such persons suffer. [End Page 291]Minkowski particularly insists upon the fact that Paul's interrogative attitude is not simple curiosity, even if Paul's questioning began with sexual curiosity. Confronted with incessant questioning reminiscent of a child, a psychoanalyst would be likely to invoke infantile curiosity concerning procreation and sexual difference. Minkowski, however, seeks to show that the prevailing motive in Paul's case is not so much desire for knowledge as the vital necessity of finding a way of—can one put it this way?—playing for time. In other words, the interrogatory attitude is a way of avoiding confrontation with the realm of practical concerns that, at bottom, makes the patient suffer. If this realm makes him suffer, it is because the absence of any vital attachment leaves him floating in a kind of void. The fundamental problem of schizophrenia is therefore identified as the loss of meaning going along with a deficiency in the individual's attachment to practical reality. Practical reality, or to put it otherwise, an orientation toward practical activity... (shrink)

Jean Wagemans: Redelijkheid en overredingskracht van argumentatie. Een historisch-filosofische studie over de combinatie van het dialectische en het retorische perspectief op argumentatie in de pragma-dialectische argumentatietheorie (Reasonableness and Persuasiveness of Argumentation. An Historical-Philosophical Study on the Combination of the Dialectical and Rhetorical Perspective on Argumentation in the Pragma-Dialectical Argumentation Theory) Content Type Journal Article Pages 123-125 DOI 10.1007/s10503-010-9197-0 Authors Paul Gillaerts, Lessius University College, Antwerp, Belgium Journal Argumentation Online ISSN 1572-8374 Print ISSN 0920-427X Journal Volume Volume 25 Journal (...) Issue Volume 25, Number 1. (shrink)

This vocabulary text helps beginning students gain knowledge of basic North American English vocabulary. This North American English edition of the popular English Vocabulary in Use series is appropriate for classroom use and for self-study reference and practice. An easy-to-use format presents a content or grammar-based area of vocabulary on the left-hand page and innovative practice activities on the right-hand page. Sixty units cover approximately 1,200 new vocabulary items. Firmly based on current vocabulary acquisition theory, Vocabulary in Use promotes good (...) learning habits and teaches students how to discover rules for using vocabulary correctly. Both an intermediate and upper-intermediate level are also available. Each level offers an index with phonetic transcriptions and a complete answer key, as well as an edition without answers. (shrink)

"Bernard Groethuysen (1880-1946), philosophe d'origine allemande, partage, dès 1904, sa vie entre Berlin et Paris où il étudie la Révolution française et rencontre, grâce à Bergson, Alix Guillain (1876-1951), traductrice et journaliste à L'Humanité. Vivant avec leurs compagnes dans le phalanstère de la rue Campagne-Première, Groethuysen et Paulhan, devenus amis, oeuvrent à partir de 1920 à La Nouvelle Revue francaise, dont ce dernier prend la direction cinq ans plus tard : ils font découvrir Hôlderlin, Kassner, Kafka, Büchner, Musil... En 1927, (...) ils inaugurent leur collection "Bibliothèque des Idées" par l'essai majeur de Groethuysen, Origines de l'esprit bourgeois en France, "notre premier enfant", écrit-il à Paulhan. Dans son ultime lettre d'Allemagne, de 1931, il s'inquiète : "L'Histoire devrait nous donner des vacances. On en profiterait pour reprendre la vie." En août 1932, devant l'essor du nazisme, Groethuysen s'exile en France. Quant à Paulhan, le Front populaire le voit s'engager aux côtés de Jean Longuet, maire socialiste de Châtenay-Malabry. Arrive la guerre : Germaine et Jean Paulhan quittent leur maison, leur jardin, leurs animaux, dont Alix Guillain et Groethuysen, naturalisé en 1938, prennent soin. Après la défaite de l'Allemagne, le philosophe rêve encore d'utopie, mais il meurt le 17 septembre 1946. Les travaux de Groethuysen m'intéressaient, il s'intéressait aux miens", confiera Paulhan à Ponge. Ce volume prouve leur affectueuse amitié, fondée sur le travail en commun pour la NRF. Mais c'est également un document sur les réseaux intellectuels et politiques de l'entre-deux-guerres: Maria Van Rysselberghe et les amis de Gide, la princesse de Bassiano et la revue Commerce, Paul Desjardins et les Décades de Pontigny, Henry Church et la revue Mesures, Alix Guillain et le Parti communiste, Aline Mayrisch et le groupe de Colpach... "Je n'ai pas connu d'autre homme, écrira Paulhan, pour qui une idée, fût-elle évidemment fausse ou absurde, dès l'instant qu'un homme l'avait inventée, eût un tel prix. Il disait: "C'est une idée" d'un ton de gourmet. C'est qu'il pensait que la vérité ayant été une fois dans la suite des temps atteinte (par Hegel et - pour ce qui concernait son application au monde moderne - par Marx), il ne nous restait qu'à former des idées - plus ou moins agréables, curieuses, attendrissantes de faiblesse." (Mort de Groethuysen à Luxembourg, rédigé en 1946)."--Page 4 of cover. (shrink)

Parmi les courants de pensée française de l'après-guerre, le marxisme joua un rôle très important, en imposant les thèmes par rapport auxquels les philosophes se situèrent. Les débats sur le marxisme ne sont pas séparables de l'existence du pays qui prétendait le réaliser dans toutes les sphères de sa vie. La politique comme une action collective en vue de la transformation de la société par les débats et par l'émancipation n'a pas été développée, ni dans les pays qu'on disait socialistes, (...) ni dans les pays dits 'bourgeois'. En même temps, nous pensons que les intellectuels français de gauche dans l'après-guerre ont considérablement contribué au renouveau de la pensée socialiste. Il y avait ceux qui adhéraient au PCF, et d'autres, comme Jean-Paul Sartre, qui devenaient 'compagnons de route'. D'autres intellectuels encore, comme Cornelius Castoriadis et Claude Lefort, voulaient former des groupuscules indépendants en critiquant la politique du PCF stalinien et du PCI trotskiste. La crise du socialisme réel, les luttes anti-bureaucratiques dans les pays d'Europe de l'Est et la découverte de la vérité sur les camps soviétiques, ont provoqué des ruptures de certains de ces intellectuels avec le marxisme. Les changements démocratiques en ont conduit certains à envisager la perspective d'une révolution démocratique au-delà du 'socialisme réel'."--Page 4 of cover. (shrink)

"Théologie politique", une expression qui ne manque pas de piquant. Rendue célèbre par Carl Schmitt, elle s'est appliquée d'abord aux recherches de certains théologiens de la gauche chrétienne. Soulignant la dimension politique de "la Croix de Jésus", Jean-Louis Schlegel rappelle que les régimes en place ont toujours eu du mal à intégrer le "souvenir douloureux" de la Passion du Christ, prix de la "paix romaine". C'est ce souvenir qui, selon Girard, rend lumineux le sacrifice comme fondement de la culture (...) humaine ; c'est son oubli qui, commandant les rapports de la guerre et de la paix, conduit l'humanité au bord du gouffre ; mais c'est lui qui, montrant la véritable relation de l'homme à Dieu, peut encore, dès ici-bas, sauver l'humanité."--Page 4 of cover. (shrink)

Whoever decides to read this book will get what the title promises, nothing more, and nothing less. He will get nothing more, for it would be difficult indeed to elaborate upon all of Sartre's work in 148 pages. The author has not attempted to do so, but what she has done, she has done well.

La question du mal est abondamment discutée dans la philosophie contemporaine, signe de Vinquiétude qui habite notre culture. L'histoire du XXème siècle a certainement aidé à prendre conscience des possibilités qui appartiennent à la raison humaine, mais elle a ègalement révélé que cette même raison ne constituepas un instrument qui, de soi, pro-duit le bien de l'humanité. La première section de l'article présente des textes de Thomas d'Aquin et de Salvatore Natoli, qui cherchent l'un et à l'autre comment bien faire (...) avec le mal. Dans la seconde section, qui lit des pages de Jean Nabert, d'Emmanuel Lévinas et de Paul Ricoeur, le mal se montre injustifiable et donc inutilisable; la conscience y fait l'expé-rience d'une transcendance éthique irréductible. La troisième section commente enfin l'ex-pression biblique "Mysterium" iniquitatis en assumant ce que la contemplation de la Croix du Sauveur enseigne du mal. /// A questão do mal encontra-se amplamente discutida no âmbito da filosofia contemporânea, sinal evidente da profunda inquietude que perpassa a nossa cultura. A história do século XX contribuiu enormemente para nos ajudar a tomar consciência das possibilidades inerentes à razão humana, ainda que ao mesmo tempo tenha também demonstrado não ser a razão um instrumento que, de si, conduza necessariamente ao bem da humanidade. Num primeiro momento, o autor discute sobretudo textos de S. Tomás de Aquino e de Salvatore Natoli, pensadores eminentemente possuídos pela preocupação de lidar bem com o mal Debruça-se depois sobre os contributos de pensadores como Jean Nabert, Emmanuel Levinas e Paul Ricoeur, os quais consideram o mal algo profundamente injustificável e, por isso, também inutilizáva. É neste contexto, aliás, que a consciência experimenta uma transcendência ética irredutível. Por fim, o artigo comenta a expressão bíblica "Mysterium iniquitatis" numa tentativa de assumir aquilo que a contemplação da Cruz de Cristo ensina acerca do mal. (shrink)

Editorial: Objects and Sound Perception Content Type Journal Article Pages 5-17 DOI 10.1007/s13164-009-0006-3 Authors Nicolas J. Bullot, École des Hautes Études en Sciences Sociales Centre de Recherches sur les Arts et le Langage (CRAL/CNRS) 96 Bd Raspail 75006 Paris France Paul Égré, Institut Jean-Nicod (ENS/EHESS/CNRS) Département d’Etudes Cognitives de l’ENS 29 rue d’Ulm 75005 Paris France Journal Review of Philosophy and Psychology Online ISSN 1878-5166 Print ISSN 1878-5158 Journal Volume Volume 1 Journal Issue Volume 1, Number 1.

Jean-Paul Sartre is one of the most famous philosophers of the twentieth century. The principal founder of existentialism, a political thinker and famous novelist and dramatist, his work has exerted enormous influence in philosophy, literature, politics and cultural studies. Jean-Paul Sartre: Basic Writings is the first collection of Sartre's key philosophical writings and provides an indispensable resource for readers of his work. Stephen Priest's clear and helpful introductions make the volume an ideal companion to those coming (...) to Sartre's writing for the first time. (shrink)

Jean-Paul Sartre's famous autobiography of his first ten years has been widely compared to Rousseau's Confessions. Written when he was fifty-nine years old, The Words is a masterpiece of self-analysis. Sartre the philosopher, novelist and playwright brings to his own childhood the same rigor of honesty and insight he applied so brilliantly to other authors. Born into a gentle, book-loving family and raised by a widowed mother and doting grandparents, he had a childhood which might be described as (...) one long love affair with the printed word. The Words explores and evaluates the whole use of books and language in human experience. (shrink)