In a controlled laboratory experiment we use one sample of college students and one of mature executives to investigate how positive skew influences risky choices. In reduced-form regressions we find that both students and executives make riskier choices when lotteries display positive skew. We estimate decision models to explore three explanations for skew seeking choices: risk-loving, optimism and likelihood insensitivity. We find no role for love for risk as neither students nor executives have convex utility. Both optimism and likelihood insensitivity (...) play a part in skew seeking choices. Likelihood insensitivity is larger for students than for executives. Executives have more concave utility and are more optimistic than students, but this is found to be largely due to them being older. (shrink)

We propose a task for eliciting attitudes toward risk that is close to real-world risky decisions which typically involve gains and losses. The task consists of accepting or rejecting gambles that provide a gain with probability p\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$p$$\end{document} and a loss with probability 1-p\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$1-p$$\end{document}. We employ finite mixture models to uncover heterogeneity in risk preferences and find that behavior is heterogeneous, with one half (...) of the subjects behaving as expected utility maximizers, for the others, reference-dependent models perform better than those where subjects derive utility from final outcomes, models with sign-dependent decision weights perform better than those without, and there is no evidence for loss aversion. The procedure is sufficiently simple so that it can be easily used in field or lab experiments where risk elicitation is not the main experiment. (shrink)

Introduction to the Inaugural Issue of the Erasmus Journal for Philosophy and Economics.

Objective: Symptom improvement is often examined as an indicator of a good outcome of accessing mental health services. However, there is little evidence of whether symptom improvement is associated with other indicators of a good outcome, such as a mutual agreement to end treatment. The aim of this study was to examine whether young people accessing mental health services who meaningfully improved were more likely to mutually agree to end treatment.Methods: Multilevel multinomial regression analysis controlling for age, gender, ethnicity, and (...) referral source was conducted on N = 8,995 episodes of care [Female = 5,469, 61%; meanAge = 13.66 years] using anonymised administrative data from young people's mental health services.Results: Compared to young people with no change in mental health difficulties, those showing positive meaningful changes in mental health difficulties were less likely to have case closure due to non-mutual agreement. Similarly, they were less likely to transfer or end treatment for other reasons than by case closure due to mutual agreement.Conclusion: The findings suggest that young people accessing mental health services whose symptoms meaningfully improve are more likely to mutually agree to end treatment, adding to the evidence that symptom improvement may be appropriate to examine as an indicator of a good outcome of accessing mental health services. (shrink)

Transdisciplinary research knits together knowledge from diverse epistemic communities in addressing social-environmental challenges, such as biodiversity loss, climate crises, food insecurity, and public health. This paper reflects on the roles of philosophy of science in transdisciplinary research while focusing on Indigenous and other subaltern forms of knowledge. We offer a critical assessment of demarcationist approaches in philosophy of science and outline a constructive alternative of transdisciplinary philosophy of science. While a demarcationist focus obscures the complex relations between epistemic communities, transdisciplinary (...) philosophy of science provides resources for meeting epistemic and political challenges of collaborative knowledge production. (shrink)

The marriage of Athens and Jerusalem: Philo of Alexandria -- Christian philosophy after Philo -- The rabbi and the friar at a glance -- The divine attributes -- In the beginning -- Divine providence -- Natural law -- Prophecy.

In lieu of an abstract, here is a brief excerpt of the content:WAS ST. THOMAS AQUINAS A PLATONIST? FORTY YEARS AGO, few students would have called St. Thomas Aquinas a Platonist. At that time he was almost universally recognized as a brilliant exponent of medieval Aristotelianism. In fact, St. Thomas was considered by many to be a " pure " Aristotelian. This position was aptly expl'essed by Bertrand Russell, in his History of Western Philosophy : Aquinas, unlike (...) his predecessors, had a really competent knowledge of Aristotle. His friend William of Moerheke provided him with translations from Greek, and he himself wrote commentaries. Until his time, men's notions of Aristotle had been obscured by Neoplatonic accretions. He, however, followed the genuine Aristotle, and disliked Platonism, even as it appears in Saint Augustine. He succeeded in persuading the Church that Aristotle's system was to be preferred to Plato's as the basis of Christian philosophy, and that Mohammedans and Christian Averroists had misinterpreted Aristotle.1 Russell, however, although correct in saying that St. Thomas "had a really competent knowledge of Aristotle," neither knew how his philosophy was different from that which had come before nor had any idea of the extent to which the overpowering influence of Neoplatonism had been elt by almost all medieval thinkers, including St. Thomas. Concerning St. Thomas's Aristotelianism, Wayne Hankey has observed the following: Indeed one might say that his Aristotelianism should be seen within the context of his Neoplatonism. Certainly he generally reads Aristotle through Neoplatonic spectacles, but more significant is that the movement toward a more positive view of Aristotle is a feature of the later Neoplatonism and especially of its Christian 1 Bertrand Russell, A. History of Western Philosophy (New York: Simon and Schuster, 1945), p. 453. 209 210 LUIS CORTEST adherents. Nor is it exclusively a feature of the Iamblichan tradition ; for Porphyry's view of the first principle is closer to Aristotle's than are the positions of either Plotinus or Iamblichus and his followers, and he is responsible for the assimilation of Aristotle's logic into Neoplatonism after Plotinus's critique. It is perhaps enough to mention that Porphyry, Boethius, and the Arabs provide the main western medieval sources for the knowledge of Aristotle until the time of St. Thomas.2 On the surface, it would seem that Russell, never an admirer of Thomistic philosophy, was neither accurate nor objective in his evalu::tion of St. Thomas's Platonism. This judgment of Russell's position, however, might perhaps be too severe. It must be remembered that modern Neoplatonic studies were only in their infancy when Russell's text was first published in 1945. Actually, this scholarship dates, for the most part, from the time of Dodd's edition of Proclus's Elements of Theology in 1933.3 In fact, only in recent years have these studies been cultivated by an impressive number of scholars. Even in the early years of Neoplatonic scholarship, however, there were a few works devoted to St. Thomas Aquinas and Platonism. In 1939, Cornelio Fab:m published his important study, La nozione metafisica di partecipazione secondo S. Tommaso d'Aquino in Milan. This work not only stressed the importance of the Platonic doctrine of participation in the works of St. Thomas, but also considered the Thomistic corpus in terms of medieval Neoplatonism. Along with Fabro's works, many others soon appeared focusing on the Platonic side of St. Thomas, including those of L. B. Geiger,4 Joseph Santeler,5 and Arthur Little.6 Some concluding remarks f:mm Little's 2 Wayne Hankey, ".Aquinas' First Principle: Being or Unity?" Dionysius, IV (1980), 147-148. a Eric Robertson Dodds, Proclus. The Elements of Theology (Oxford: The Clarendon Press, 1933). 4 L. B. Geiger, La Participation dans la Philosophie de S. Thomas d'Aquin (Paris: Vrin, 1942). 5 Joseph Santeler, Der Platonismus in der l!Jrkenntnislehre des Heiligen Thomas von Aquin (Innsbruck: F. Rauch, 1939). s.Arthur Little, The Platonic Heritage of Thomism (Dublin: Golden Eagles Books, 1950). WAS ST. THOMAS AQUINAS A PLATONIST( 211 book, The Platonic Heritage of Thomism, are indicative of the scholarship from this period in Thomistic studies: Whether wittingly or unwittingly he [St. Thomas] taught a Platonic doctrine rejected by Aristotle when he taught... (shrink)

En el presente artículo hacemos una revisión del método neurofenomenólogico de Thomas Metzinger y su capacidad para responder a problemas habituales de filosofía de la mente y evitar dificultades de otros materialismos. Metzinger define estados mentales en función de estados cerebrales, sin embargo, frente al materialismo eliminativo, sí considera como real la experiencia fenoménica y rechaza su reducción conceptual o epistémica. Esta peculiaridad salva su propuesta de críticas como la de José Ignacio Murillo o Graham Harman, que parecen dirigidas (...) a otros tipos de materialismos. Por ello, consideramos necesario repensar las consecuencias éticas de la tajante negación del libre albedrío y la afirmación de la posibilidad de máquinas artificiales conscientes que conlleva la propuesta de Metzinger. (shrink)

In In I Sent., d. 2, q. 1, aa. 1-3 Thomas Aquinas deals with divine simplicity and the predication of the divine attributes. There, he seems to take some distance from Avicenna, specifically when Avicenna avers that God lacks a quiddity. However, in the Summa theologiae Aquinas assumes, as he previously does both in In I Sent., d. 8, q. 1, a. 1 and in De ente et essentia, that there is an identity between the essentia/quiddity and the esse (...) in God, while this statement would also be held by Avicenna. I will show how back to the Commentary on the Sentences Aquinas has detected the existing tension between the two thesis held by Avicenna, and I will also analyze the way in which he addresses both these theses. (shrink)

Est-il possible, par-delà l'opposition courante et parfois abusive entre philosophies continentale et anglo-saxonne, de comparer le moment où, avec Russell, naît le paradigme du langage et le moment où, avec Fichte, semble culminer le paradigme de la subjectivité ? L'analyse du concept de relation de soi à soi (référence d'une proposition à elle-même ou d'un sujet à lui-même) permet de repenser la nature de l'opposition entre les deux traditions. En effet, si, dans un cas, l'autoréférence est frappée d'interdit, alors que, (...) dans l'autre, elle est donnée comme l'une des conditions que doivent honorer les propositions philosophiques, ce n'est nullement parce que, dans le premier, on s'interrogerait sur le langage et ses mécanismes, tandis que, dans le second, on s'attarderait sur la conscience et sa « nature ». En effet, le désaccord ici porte sur la notion même de vérité. Le mode de référence ad extra est-il seul susceptible d'être pensé en termes de vrai et de faux, ou bien faut-il considérer, qu'en philosophie, la référence à renonciation est à prendre en compte dans la détermination de ce qui est vrai et de ce qui ne l'est pas ? Telle est la question à laquelle conduit la comparaison, en apparence paradoxale, entre ces deux auteurs. Is it possible, beyond the usual and sometimes excessive opposition between Anglo-Saxon and Continental philosophy, to compare the philosophical moment when Russell initiated the linguistic paradigm and this other philosophical moment when Fichte seems to have brought the paradigm of subjectivity to its peak ? One should try to reconsider the nature of the opposition between these two philosophical traditions by analyzing the concept of self-reference (be it propositional or subjective). Indeed, that self-reference should be banished in the first case and that it should be perceived as one of the conditions for philosophical propositions in the other has nothing to do with the fact that one is actually dealing either with language or with the « nature » of consciousness. The heart of the dispute is to be found in the very notion of truth. Is ad extra referentiality the only one likely to be thought of in terms of true of false, or should one consider that philosophy may refer to enunciation as an element that contributes to determine what is true or false ? Such is the question raised by the apparently paradoxical comparison between Russell and Fichte. (shrink)

Il est difficile, après avoir écrit tout un livre sur le thème de la différence sexuelle, d’apporter de nouvelles preuves pour défendre les points de vue qu’Annick Jaulin met en question dans le numéro 14 de CLIO, Histoire, Femmes et Sociétés. Elle a raison d’affirmer que l’usage que je fais de la catégorie de « genre » dans l’examen des sources prémodernes, est confus et peut-être inapproprié. J’ai moi-même essayé de le suggérer autant que faire se peut. Le mot lui- (...) même a longtemps été util... (shrink)

Este artigo discute a proibição da resistência e a busca por alternativas de Samuel Pufendorf. Em sua teoria bastante incomum do Estado, Thomas Hobbes nega as obrigações contratuais entre o cidadão individual e o soberano por princípio e tenta mostrar que o cidadão nunca pode sofrer injustiça nas mãos do governante. Apesar de suas simpatias por uma teoria restritiva da resistência, Pufendorf discorda. Em seu De jure naturae et gentium, ele enumera inúmeras instâncias de injustiça que podem ser cometidas (...) pelas autoridades contra o indivíduo, tanto em seu papel de sujeito quanto em seu papel de ser humano. Mas, embora observe que as ações do governante podem ser ilegítimas, Pufendorf não justifica sem reservas a resistência como reação à injustiça. Em vez disso, ele sugere que se deve perdoar ofensas menos graves porque o homem é por natureza imperfeito, enquanto o Estado é de importância social eminente. No caso de graves violações da lei, deve-se salvar a si mesmo fugindo. Além disso, a prudência dita que, mesmo em tal situação, não se deve pôr em risco a vida e a propriedade por “recalcitrância fútil”. Seguindo Grotius, Pufendorf restringe o direito de resistência aos casos de legítima defesa individual e coletiva. Se o governante se revela inimigo de seus súditos, a resistência é meramente o exercício do direito de autodefesa e, portanto, indubitavelmente permitida. Nesse caso, Pufendorf sustenta – assim como Grotius – que a resistência não infringe os direitos de soberania existentes porque, por meio de sua inimizade, o governante absolve os súditos de seu dever de obedecê-lo. Assim, suas ações não são resistência no sentido tradicional, mas sim uma defesa contra a agressão, que o direito natural permite uma vez que a situação tenha revertido ao estado natural das coisas. (shrink)

A publicação de De optimo Reipublicae Statu, deque nova insula Utopia, de Thomas More, no final de 1516, está na origem de uma nova modalidade de discurso político. Ao unir a represen­tação racional e a descrição imaginária da comunidade desejável de forma indissociável, a cons­trução utópica releva tanto do foro filosófico quando do âmbito da elaboração sensível. Pretende-se, em primeiro lugar, caracterizar o conceito de utopia, tal como resulta da narrativa fundadora do género, lida à luz dos seus principais (...) pressupostos. Visa-se, de seguida, captar o olhar sobre a reflexão antiga acerca da cidade racional que More desenvolve. Tenta-se, por fim, confrontar o conceito moderno de utopia com o discurso utópico contemporâneo, tal como surge na segunda metade do século XVIII. (shrink)

Thomas Windisch Problème fondamental de la tradition philosophique occidentale, la justification de l’existence du mal dans le monde est un thème inépuisable pour le philosophe. Particulièrement d’actualité au moment où les effets directs et indirects de la pandémie mondiale de COVID-19 n’épargnent personne, la forme de ce questionnement a évolué au fil des révolutions philosophiques. Le présent article tente de se replacer à la fin du xviiie siècle pour prolonger la parole du poète Friedrich Hölderlin à partir d’une réinterprétation (...) du mal kantien. En adoptant une perspective à la fois philosophique et littéraire, il est possible de démontrer comment le concept d’unité, compris à l’aune du Beau, se révèle en tant que cause irrémédiable, mais justifiée, du mal vécu par l’humain. À partir de son roman Hypérion, Hölderlin nous proposerait une théodicée tacite qui, sans renier les critères épistémologiques de la philosophie kantienne, lui échapperait, autant qu’à toute justification exclusivement philosophique de l’existence du mal tentée depuis la modernité. (shrink)

En este trabajo nos proponemos analizar la doble función que cumple el relativismo: por un lado, constituye una crítica a la visión fundacionista que caracterizó a una parte importante de la filosofía de la ciencia contemporánea, específicamente el Positivismo Lógico y algunos de sus herederos. Por otra parte, ofrece una interpretación sobre los aspectos sincrónicos y diacrónicos de la ciencia, que se presenta como una alternativa a las principales caracterizaciones que se hicieron de la ciencia contemporánea, particularmente de su evolución, (...) en el ámbito de la filosofía. Aunque esta concepción relativista de la ciencia tiene múltiples expresiones, por la extensión de este trabajo, sólo nos ocuparemos de algunos aspectos relacionados con los componentes relativistas de la imagen de la ciencia que ofrece Thomas S. Kuhn. (shrink)

This volume offers an English translation of John of St. Thomas's Cursus theologicus I, question I, disputation 2. In this particular text, the Dominican master raises questions concerning the scientific status and nature of theology. At issue, here, are a number of factors: namely, Christianity's continual coming to terms with the "Third Entry" of Aristotelian thought into Western Christian intellectual culture - specifically the Aristotelian notion of 'science' and sacra doctrina's satisfaction of those requirements - the Thomistic-commentary tradition, and (...) the larger backdrop of the Iberian Peninsula's flourishing "Second Scholasticism." In this latter context, John of St. Thomas applies the theological principles of Thomas Aquinas to the Scholastic disputes preoccupying Thomist, Franciscan, and Jesuit theologians, such as Cajetan, Bañez, Luis de Molina, Vazquez, Suárez - to name only a few - in a tour de force of theological thinking throughout the entire period of Scholasticism. In the process - and not insignificantly - the status quaestionis of theology's scientific character is clearly framed and answered according to John's satisfaction. Key to John of St. Thomas's resolution of the question is his understanding of the continuity of the power of human reason with the super-intelligibility of divine revelation spelled out in terms of what he calls "virtual revelation." This text presented in this volume is a quintessential example of the deep and abiding harmony that flourished between faith and reason as well as grace and nature within the golden era of Baroque Scholasticism. (shrink)

Norena's book continues his previous work on Vives's life and is to be followed by the publication of an English translation of Vives's De Anima et Vita. As Norena's title indicates, the focus of the book is upon Vives's study of the emotions, which constitutes the third book of De Anima et Vita and which Vives calls the "foundation of all moral discipline, private and public.".

In De Veritate, question 12, article 3, Thomas Aquinas discusses whether prophecy is natural. Given that there he argues that prophecy is a divine gift , he seems to break away from the Muslim philosopher Avicenna, who holds a naturalistic explanation of this phenomenon. Certainly Avicenna explained prophecy in psychological and metaphysical terms, and was considered by some Christian theologians as proponent of a naturalistic view, thought to be incompatible with prophecy conceived as a divine and supernatural gift. In (...) this paper I trace the origin of the discussion on whether prophecy is natural or supernatural, and then I recapitulate Avicenna’s understanding of this phenomenon in two short treatises, namely, the Epistle Concerning Dreams and On the Proof of Prophecies, and in the De anima and the Metaphysics of his major work The Book of Healing. Then I review Aquinas’s understanding of Avicenna’s view and his own conception of “natural prophecy” in order to show that, although when he argues for the divine origin of prophecy he distances himself from the Persian philosopher, he sees in his interpretation of Avicenna’s naturalistic doctrine a theory that could explain why some people sometimes attain knowledge of future events through a natural process different from divine prophecy. Finally, I discuss for what purpose Aquinas would have admitted this naturalistic view. (shrink)

ABSTRACTThis paper explores the rules for the expurgation of texts of astrology in the Iberian Indices of forbidden books. It addresses the prohibitions put forward in Rule IX of the Index of Trent and the bull Coeli et terrae of Sixtus V, and studies its impact on the rules and their interpretation in the Spanish and Portuguese Indices, in particular, those published in the first decades of the seventeenth century: the Spanish Index librorum prohibitorum et expurgatorum of 1612 and the (...) Portuguese Index auctorum damnatae memoriae of 1624. It shows how these indices offer a more meticulous examination of the prohibitions providing not only more detail regarding the different practices of astrology, but also explicitly accept the doctrine of inclinations of Thomas Aquinas as a central rule to deal with astrological judgments on human behaviour. It also highlights some specific details of the practice of censorship of astrological books by examining case studies of censored Portuguese and Spanish astrological publications. These provide new dimensions and highlight significant differences between the theoretical rules, practical guidelines, and actual restriction of astrological content. (shrink)

This paper raises an uncommon question: What can studying Thomas Aquinas and Critical Race Theory teach us about failures to promote mercy across the color-line? I answer this question in five stages. After locating Thomas’s teachings on mercy and its impediments within his masterwork, the Summa theologiae, I excavate Thomas’s account of mercy’s impediments. Next, I address the question “What is CRT?” Then I examine a foundational CRT text’s analysis of mercy’s impediments. Lastly, I offer a proposal (...) for further Thomas-CRT collaborations. (shrink)

Partindo do diagnóstico do fim da arte em Hegel, o presente artigo busca analisar o estatuto da arte no século XX, em especial, a literatura norte-americana produzida no pós-guerra. Neste sentido, procuraremos desenvolver uma discussão sobre o estatuto do romance contemporâneo a partir de obras de autores americanos tais como William Burroughs e Thomas Pynchon no intuito de apreender as novas estéticas e temáticas que surgem com o fim da II Grande Guerra. Finalmente, tendo em vista uma melhor compreensão (...) dessas particularidades, serão feitos alguns apontamentos acerca das principais características que compõem o novo estatuto da literatura produzida no período do pós-guerra. (shrink)

Le Leviathan, en langue latine, qui se trouve ici traduit pour la premiere fois dans son integralite en francais, n'a vu le jour qu'en 1668, mais son contenu ne se reduit aucunement a la version anglaise publiee 17 ans auparavant. Au lieu de constituer une transposition fidele du texte de 1651, ce deuxieme Leviathan doit etre tenu, de plein droit, comme un autre Leviathan. La connaissance achevee de la philosophie politique de Hobbes exige ainsi de ne pas laisser ce texte (...) latin dans l'ombre du texte anglais. En effet, apres les critiques d'atheisme et d'opportunisme qui lui furent adressees, ce nouvel ouvrage premunit Hobbes contre toute accusation d'heresie, en dotant d'une fonction doctrinale essentielle le refus de subordonner le pouvoir politique au pouvoir ecclesiastique. Le Leviathan latin a ainsi pour originalite l'accentuation de la dimension theologico-politique de son enseignement moral et politique, d'ou le caractere indispensable de ce texte pour la connaissance de l'oeuvre de Hobbes. (shrink)

The Arabic philosophical tradition played an important role in the formation of theological, philosophical and scientific thought in medieval Europe subsequent to the translations from Arabic into Latin in the 12th and 13th centuries. The influence of that Arabic classical rationalist tradition in works by al-Farabi, Avicenna, Averroes and the Liber de causis is evident in the thought of Thomas Aquinas, though the breadth and depth of that influence is often insufficiently noted and explained by scholars of Aquinas. This (...) course focuses on the metaphysics, epistemology and psychology of Aquinas in the development of his philosophical conceptions of soul and intellect in the context of his use of sources in Aristotle and works by philosophers of the Arabic tradition, particularly Avicenna and Averroes. Readings are selected from writings from each of the four major periods of his career starting with his first major work, the Commentary on the Sentences. The course was planned to be taught at Marquette, Katholieke Universiteit Leuven and the Universidad Panamericana as a hybrid course. That is, it was taught using online tools and resources and also in the classroom with face-to-face meetings once per week. And it was taught at Marquette, KU Leuven and the Universidad Panamericana simultaneously. On Thursdays students met online with video and audio for questions and discussion with Profs. Taylor, Robiglio and López-Farjeat and the student groups in Milwaukee, Leuven and Mexico City live. (shrink)

Marius Jucan, Mastile libertatii. America in scrisorile lui Thomas Jefferson (Cluj: Casa Cartii de Stiinta, 2007)/ Freedom's Masks: America Seen Through the Letters of Thomas Jefferson.

Émile-Auguste Chartier, dit Alain, a marqué de son intelligence, sa force et sa créativité la première moitié du XXe siècle. Mais qui était ce normalien, professeur de philosophie en khâgne au Lycée Henri-IV, lui-même philosophe, inventeur du ± Propos?, un genre littéraire jusque là inédit?00Que connaît-on de l'Alain engagé, militant républicain et radical, fervent défenseur de la laïcité, appelant à la paix au moment où l'Europe sombre dans le premier conflit mondial? Du pamphlétaire Alain? Et comment juger les polémiques récentes (...) à son sujet?00Alain, qui fut le maître de personnalités aussi diverses que Simone Weil, Raymond Aron, Georges Canguilhem, André Maurois et Julien Gracq, aura également été cet original, rebelle sauvage bousculant l'ordre établi et la pensée conforme. Tantôt admiré, tantôt critiqué, il fut un éveilleur d'esprits et un influenceur.00Thomas Chaline explore tout ce qui a forgé la pensée du philosophe et son tempérament dans son siècle, de sa vie personnelle à ses engagements et prises de position publiques ou privées. Enfin, cet ouvrage se plonge dans l'héritage intellectuel qu'a laissé Alain.00La biographie définitive du philosophe pour les 70 ans de sa disparition. (shrink)

"La méthode proposée ici pour lire le Protagoras part d'une idée simple. Celle que le Socrate de Platon met en pratique et qui entre dans la définition de l'éros philosophique : voir l'aporie comme une ressource, voir l'impasse avant le passage. Suivant cette idée, Platon pose des questions à son lecteur, ou il les lui laisse à poser, face à des apories ; ce qui revient à tenir de telles questions pour de premiers pas - vers une issue. Il s'ensuit (...) par méthode que le questionnement doit progresser là où des indices sont déposés à cet effet. L'expliquent les contraintes propres à un enseignement de la philosophie (Lettre VII) et les critiques que cela fait porter sur l'écrit (Phèdre). Platon invente la philosophie comme une discipline intellectuelle vouée à l'examen des problèmes, à l'épreuve des apories ; il invente (ou réinvente) à cet effet le dialogue, au sens où Schleiermacher et Koyré le font entendre, une écriture destinée à imposer la lecture comme exercice philosophique : le dialogue ne dispense pas d'enseignement sans d'abord donner une épreuve. Au lecteur de s'instruire de son travail sur le texte. Cette méthode part donc du souci de refaire le compte des multiples apories qu'un écrit de Platon peut présenter, et elle veut se donner les moyens de les traverser intégralement, dans l'idée que l'écriture ne laisse rien au hasard ou la fantaisie. Ni Schleiermacher ni Koyré n'accordent d'importance ou même d'intérêt au mythe dans le Protagoras ; au moins aura-t-on aidé à en voir la centralité. Le renversement final n'est pas la seule chose à expliquer entre Prométhée et Épiméthée, l'évolution toute entière du jeu entre Socrate et Protagoras y est impliquée et s'en trouve éclairée."--Page 4 of cover. (shrink)

Table of Contents Acknowledgments 1 Self-Consciousness and the Body: An Interdisciplinary Introduction by Naomi Eiland, Anthony Marcel and José Luis Bermúdez 2 The Body Image and Self-Consciousness by John Campbell 3 Infants’ Understanding of People and Things: From Body Imitation to Folk Psychology by Andrew N. Meltzoff and M. Keith Moore 4 Persons, Animals, and Bodies by Paul F. Snowdon 5 An Ecological Perspective on the Origins of Self by George Butterworth 6 Objectivity, Causality, and Agency by Thomas (...) Baldwin 7 At Two with Nature: Agency and the Development of Self-World Dualism by James Russell 8 Ecological Perception and the Notion of a Nonconceptual Point of View by José Luis Bermúdez 9 Proprioception and the Body Image by Brian O’Shaughnessy 10 Awareness of One’s Own Body: An Attentional Theory of Its Nature, Development, and Brain Basis by Marcel Kinsbourne 11 Body Schema and Intentionality by Shaun Gallagher 12 Living without Touch and Peripheral Information about Body Position and Movement: Studies with Deafferented Subjects by Jonathan Cole and Jacques Paillard 13 Bodily Awareness: A Sense of Ownership by M. G. F. Martin 14 Bodily Awareness and the Self by Bill Brewer 15 Introspection and Bodily Self-Ascription by Quassim Cassam 16 Consciousness and the Self by Naomi Eilan Contributors Index. (shrink)

Se examinan los argumentos expuestos por Thomas Hobbes contra el "necio" en su obra Leviatán relacionándolos con la dicotomía entre repúblicas por institución y repúblicas por adquisición establecida por este mismo autor. Sostenemos que la refutación del escéptico es una crítica a la concepción política desarrollada por Nicolás Maquiavelo en El príncipe e ilustrada por la noción de virtù. Aquellos argumentos revelan los límites normativos que el propio Hobbes impone al realismo usualmente atribuido a su teoría y su noción (...) del estado muestra así un carácter prescriptivo antes que descriptivo. The article discusses the arguments put forward by Thomas Hobbes against the "foole" in his book Leviathan relating them with the dichotomy between Commonwealths by institution and Commonwealths by acquisition established by that same author. We hold that the refutation of the skeptic is a criticism of the political conception developed by Niccolò Machiavelli in The Prince and illustrated by the notion of virtù. Hobbesian arguments reveal the normative limits that Hobbes himself imposes on the realism usually attributed to his theory and his notion of the state seems to be prescriptive rather than descriptive. (shrink)

SOMMAIRE 1. Introduction 2. Une rencontre improbable (Chronique d?une séparation avérée) a) Foucault par lui-même b) Foucault selon Deleuze c) Les mots et les choses , la phénoménologie, la Krisis 3. Toute séparation présuppose une rencontre a) Phénoménologie husserlienne et condition d?accès spirituelle à la vérité b) Phénoménologie husserlienne et ontologie du présent 4. Le pourquoi d?une séparation (Du transcendantal et de l?historicité) 5. Conclusion.

This article’s assumption is that ordinary aesthetics does not necessarily imply a distancing from art and artists; rather, it can benefit from the input of creators when they use everyday scenes or objects as their theme. This approach focuses on the practice of twentieth-century Italian painter Giorgio Morandi, who depicted compositions of common objects such as bottles, jars, and vases. Through Morandi’s meditative and artistic search, these objects are given value and aesthetic elevation in his paintings. Thomas Leddy’s aesthetics (...) of everyday life will also be called upon in my analysis, insofar as the author recognizes a continuity between the ordinary and the extraordinary, through auratic experiences. If Morandi discovers the extraordinary in the trivial, this is achieved through a gradual process of selection regarding the objects he favoured, which allows for the interaction of various levels of aesthetic intensity. Morandi’s objects and models and their preparation suggest a circulation between aesthetic degrees that, in turn, suggests a timeless “language of things” fixed through the discourse of the paintings. Along these lines, it will be necessary to address the enchantment related to common things, a mesmerizing presence of which we became more aware through Morandi compositions. (shrink)

Cette étude essaye d’établir qu’il y a deux notions très différentes de « fondation » à l’œuvre dans les Recherches logiques de Husserl. Dans la IIIème Recherche, où le terme est formellement introduit, lorsqu’il se demande quels sont les contenus qui peuvent exister d’une manière autonome (indépendants) et lesquels peuvent exister uniquement en tant que moments d’autre chose (dépendants), Husserl suit ce que j’appelle un « modèle ontologique ». Selon ce modèle, le concret possède une priorité sur à l’abstrait qui (...) est fondé en lui. Dans la VIème Recherche, en revanche, Husserl s’oriente principalement sur un « modèle gnoséologique » qui voit le complexe comme fondé sur ce qui est relativement simple, étant donné que les expériences d’ordre supérieur (telles les perceptions de types d’objets plus complexes) sont « fondées sur » des expériences plus simples, bien qu’elles ne puissent pas y être réduites. L’exemple principal ici est celui des intuitions catégoriales : fondées sur les intuitions sensibles, elles n’y sont pas réductibles. Mais cette distinction entre deux sens différents du terme de « fondation » peut également nous aider à mieux comprendre de nombreuses thèses husserliennes plutôt controversées. Par exemple, elle peut nous permettre de mieux comprendre dans quelle mesure faire l’expérience d’un être humain comme un tout se fonde sur l’expérience d’un corps physique, et cela même si l’étant que nous rencontrons inclut à la fois des aspects corporels et des aspects spirituels – les deux étant vus, d’une manière essentielle, comme des moments de cette unique personne qui fait l’objet de notre expérience. (shrink)

El objetivo de este artículo es realizar una revisión del estado de la cuestión sobre el concepto de estado de naturaleza en el pensamiento de Thomas Hobbes. Dicha revisión permite articular una comprensión de la naturaleza humana, puesto que a diferencia del realismo político el estado de naturaleza en Hobbes no tiene un rol meramente hipotético. Precisamente, la idea de naturaleza humana articula una proto-moralidad que permite comprender la transición hacia el estado civil. Las investigaciones Kavka, Gauthier y Hampton (...) han construido una compleja compresión de la naturaleza humana, la cual permite entender cierto sustrato de proto-moralidad en el pensamiento hobbesiano. (shrink)

Comment combattre la langue de bois ? Ce devrait être la première préoccupation des commentateurs politiques, chargés de commenter, d’analyser et d’éditorialiser. Mais, comme celle des hommes politiques, la langue de bois des commentateurs a pour objectif principal de ne pas tout dire. Elle est faite pour leur permettre de s’adresser au plus grand nombre, sans choquer, souvent même en délivrant à l’auditeur ou au lecteur une pensée dans laquelle il peut se reconnaître. Il existe aussi une autre sorte de (...) langue de bois, plus problématique dans les métiers de commentateurs : une langue de bois réflexe, faite de formules creuses, de poncifs et de métaphores . Par ailleurs, l’une des tendances les plus spectaculaires de ces dernières années est l’avènement de ce que l’on peut appeler le « parler cash », façon de rejeter la langue de bois. Une parole cash devient un acte politique en lui-même, un acte creux, et les journalistes en sont coresponsables puisque travaillant à jet continu avec Internet et les chaînes tout-info. En revanche, le numérique permet de conserver et de classer ce qui se dit. La mémoire politique s’est démocratisée et Internet met à la disposition de chacun l’ensemble des propos des hommes politiques. Cette évolution du rapport entre le discours et son commentaire est bienvenue après des décennies de consanguinité entre les politiques et les commentateurs.How do you fight doublespeak? This ought to be the main concern of every political commentator, whose job is to comment on, analyse and editorialise what politicians say. But, like politicians, commentators use a language whose main purpose is to not say everything. It is made for them to address the widest possible audience, without giving offence and often by offering listeners or readers thoughts they can recognise as their own. This sort of language also exists in another more problematical form among commentators, as a kind of reflexive newspeak made up of clichés, commonplaces and metaphors involving warfare, sports or cookery. One of the more spectacular trends in the last few years is the advent of what the French call « parler cash », meaning « rude straight talk », as an antidote to doublespeak. « Talking rude and straight » then becomes a political – and hollow – act in itself, for which journalists are equally responsible since they are constantly working live with the Internet and 24-hour news channels. On the other hand, everything that is said can now be stored and classified on digital media. The archives of politics are becoming available to all and anyone can use the Internet to access anything a politician has ever said. This is a welcome development for the relationship between discourse and commentary, after decades of blood relationships between politicians and political commentators. (shrink)