The abuse of history is common and quite possibly once more on the rise. Although this is well documented, there is no general theory that enables historians to identify, prove, explain, and evaluate the many types of abuse of history. In this book, the author presents such a theory. Reflecting on the responsible use of history, the author identifies the duties that the living has toward the dead and analyzes the rights to memory and history necessary to fulfill these duties. (...) He concludes his argument by proposing a code of ethics as a guide for responsible historians. This work is vital for any historian who wants to oppose and prevent the abuse of history."-- Book jacket. (shrink)

Defamation is the act of damaging another’s reputation. According to recent legal research, defamation laws may be improperly used in many ways. Some of these uses profoundly affect the historian’s work: first, when defamation laws protect reputations of states or nations as such; second, when they prevent legitimate criticism of officials; and, third, when they protect the reputations of deceased persons. The present essay offers two tests of these three abuses in legal cases where historians were defendants. The first test, (...) a short worldwide survey, confirms the occurrence of all three abuses; the second test from nine western European countries) the occurrence of the third abuse. Both tests touch on problems central to the historical profession: living versus deceased persons; facts versus opinions; legal versus historical truth; the relationship between human dignity, reputation, and privacy; the role of politicians, veterans, and Holocaust deniers as complainants; the problem of amnestied crimes. The second test—the results of which are based on verdicts, commentaries, and press articles, and presented in a synoptic table—looks closely into the complainants’ and defendants’ profiles, the allegedly defamatory statements themselves, and the verdicts. All statements deemed defamatory were about such contemporary events as World War II and colonial wars. Both tests amount to two conclusions. The first one is about historians’ professional rights and obligations: historians should make true, but privacy-sensitive or potentially offending, statements only when the public interest is served; otherwise, they should have a right to silence. The second conclusion concerns defamation itself: defamation cases and threats to sue in defamation have a chilling effect on the historical debate; they are often but barely veiled attempts at censorship. (shrink)

There is perhaps no text with a broader impact on our lives than the 1948 Universal Declaration of Human Rights . It is strange, therefore, that historians have paid so little attention to the UDHR. I argue that its potential impact on the study of history is profound. After asking whether the UDHR contains a general view of history, I address the consequences of the UDHR for the rights and duties of historians, and explain how it deals with their subjects (...) of study. I demonstrate that the UDHR is a direct source of five important rights for historians: the rights to free expression and information, to meet and found associations, to intellectual property, to academic freedom, and to silence. It is also an indirect source of three duties for historians: the duties to produce expert knowledge about the past, to disseminate it, and to teach about it. I discuss the limits to, and conflicts among, these rights and duties. The UDHR also has an impact on historians’ subjects of study: I argue that the UDHR applies to the living but not to the dead, and that, consequently, it is a compass for studying recent rather than remote historical injustice. Nevertheless, and although it is itself silent about historians’ core duties to find and tell the truth, the UDHR firmly supports an emerging imprescriptible right to the truth, which in crucial respects is nothing less than a right to history. If the UDHR is a “Magna Carta of all men everywhere,” it surely is one for all historians. (shrink)

In this contribution, we draw on findings from a non-formal, community music project to elaborate on the relationship between the concept ofeudaimonia, as defined by Seligman, the interactive dimensions of collective free improvisation, and the concept of collaborative creativity. The project revolves around The Ostend Street Orkestra (TOSO), a music ensemble within which homeless adults and individuals with a psychiatric or alcohol/drug related background engage in collective musical improvisation. Between 2017 and 2019 data was collected through open interviews and video (...) recordings of rehearsals and performances. Participant data was analyzed through inductive analysis based on the principles of grounded theory. One interesting finding was the discrepancy in the participant interviews between social relationships indicative of a negative affect about social group interaction versus strong feelings of group coherence and belonging. Video recordings of performances and rehearsals showed clear enjoyment and pleasure while playing music. Alongside verbal reflection through one-on-one interviews video recordings and analysis of moment-to moment observations should be used, in order to capture the complexity of community music projects with homeless people. The initial open coding was aligned with the five elements of the PERMA model. Overall, we observed more focus on Relationship (sense of belonging), Engagement (flow in rehearsals and performances) and Meaning (belonging to something greater than yourself) and less on Positive Emotion and Accomplishment (goal setting). (shrink)

The _Matter of the Mind_ addresses and illuminates the relationship between psychology and neuroscience by focusing on the topic of reduction. Written by leading philosophers in the field Discusses recent theorizing in the mind-brain sciences and reviews and weighs the evidence in favour of reductionism against the backdrop of recent important advances within psychology and the neurosciences Collects the latest work on central topics where neuroscience is now making inroads in traditional psychological terrain, such as adaptive behaviour, reward systems, consciousness, (...) and social cognition. (shrink)

In this paper we discuss the musical work of classical composer Benjamin Britten as a lasting legacy for public music education. Our starting point is the contemporary urgency to rethink both public music education in general, and the public-educational significance of Western classical music in particular, in the face of the dual threats posed by anti-educational tendencies of “functionalization” and “hobbyfication.” Relating this situation to concerns already voiced by Britten in his time, we consider in what ways aspects of Britten’s (...) musical work can be shown to reveal a highly original, post-critical answer to these threats. While his pedagogical musings remain riddled with ambiguities, which readily invite critical deconstruction, our paper argues for the more affirmative option of reconceptualizing these ambiguities as constitutive tensions of a public-educational love for (classical) music. To gauge the practical implications of such a post-critical music-educational love, we analyze the concrete case of the Aldeburgh Festival, perhaps Britten’s most full-fledged effort to reclaim music as a public affair. Thinking about this case, we reflect on how Britten’s legacy could lastingly impinge on the publicness of Western classical music, as well as on ongoing and future practices of public music education in general. (shrink)

ABSTRACT A modal logic interpretation of Dempster-Shafer theory is developed in the framework of multivalued models of modal logic, i.e. models in which in any possible world an arbitrary number (possibly zero) of atomic propositions can be true. Several approaches to conditioning in multivalued models of modal logic are presented.

This paper distinguishes the respective aims of Jaspers's and Heidegger's philosophical enterprises with reference to their radically divergent uses of the key terms. It was always been of the essence of Jasper's concept of philosophy that it « appropriate » tradition and validate its own possibilities in « differentiation » from tradition. Accordingly Heidegger is not concerned, as is Jaspers, over the « gold » of the « perennial philosophy » but, against the background of the « question of Being (...) » , over the « destruction » of Western philosophy as such. Jaspers's philosophy attempts to save philosophy in the 20th century in the face of Heideggers's destruction of the ontologicei heritage. Cet article distingue les buts respectifs de Jaspers et de Heidegger en référence à leurs usages divergents des termes clés. Il est de l'essence de la philosophie selon Jaspers de « s'approprier » la tradition et de mettre en évidence ses propres possibilités en se distinguant d'elle. Heidegger n'est pas concerné comine Jaspers par la philosophia perennis mais par la « question de l'être » , par la destruction de la philosophie occidentale. Jaspers tente de sauver la philosophie du XX e siècle face à la destruction par Heidegger de l'héritage ontologique. (shrink)

We use the notion of polar duality from convex geometry and the theory of Lagrangian planes from symplectic geometry to construct a fiber bundle over ellipsoids that can be viewed as a quantum-mechanical substitute for the classical symplectic phase space. The total space of this fiber bundle consists of geometric quantum states, products of convex bodies carried by Lagrangian planes by their polar duals with respect to a second transversal Lagrangian plane. Using the theory of the John ellipsoid we relate (...) these geometric quantum states to the notion of “quantum blobs” introduced in previous work; quantum blobs are the smallest symplectic invariant regions of the phase space compatible with the uncertainty principle. We show that the set of equivalence classes of unitarily related geometric quantum states is in a one-to-one correspondence with the set of all Gaussian wavepackets. We emphasize that the uncertainty principle appears in this paper as geometric property of the states we define, and is not expressed in terms of variances and covariances, the use of which was criticized by Hilgevoord and Uffink. (shrink)

Abstract:In this paper we reconceptualize general music education as a "classical music education," departing from speculative reflection on the notion of conducting. We constitute this notion as an interpretative axis connecting, on the one hand, a different perspective on what classical music might mean in the context of general education, and, on the other hand, a more dynamic, techno-ecological concept of both music and education. This paper develops these connections by thinking along with a concrete specimen of classical music in (...) the strict sense, Mahler's First Symphony, in order to show exactly how thinking about such works may actually take on an aspect that is classical in a more properly general educational sense. Beyond a dichotomy between aesthetical and praxial appraisals of the classical musical work, with their exclusive emphases on intelligible form and socio-critical praxis respectively, our idea of classical music education implies a dynamic (re)conducting of the works. Through practices of (re)conducting, music education can treat works, not as static monuments of eternal beauty or instances of socio-historical criticality, but as catalysts of self-differentiating, transhuman musical experiences—of playing, listening, composing, and thinking—in which human, instrumental, and other techno-ecological agencies mutually transform each other. (shrink)

The Cell Cycle Ontology (CCO) has the aim to provide a ‘one stop shop’ for scientists interested in the biology of the cell cycle that would like to ask questions from a molecular and/or systems pe...

We introduce two extreme methods to pairwisely compare ordered lists of the same length, viz. the comonotonic and the countermonotonic comparison method, and show that these methods are, respectively, related to the copula T M (the minimum operator) and the Ł ukasiewicz copula T L used to join marginal cumulative distribution functions into bivariate cumulative distribution functions. Given a collection of ordered lists of the same length, we generate by means of T M and T L two probabilistic relations Q (...) M and Q L and identify their type of transitivity. Finally, it is shown that any probabilistic relation with rational elements on a 3-dimensional space of alternatives which possesses one of these types of transitivity, can be generated by three ordered lists and at least one of the two extreme comparison methods. (shrink)

We introduce the notion of a dice model as a framework for describing a class of probabilistic relations. We investigate the transitivity of the probabilistic relation generated by a dice model and prove that it is a special type of cycle-transitivity that is situated between moderate stochastic transitivity or product-transitivity on the one side, and Lukasiewicz-transitivity on the other side. Finally, it is shown that any probabilistic relation with rational elements on a three-dimensional space of alternatives which possesses this particular (...) type of cycle-transitivity, can be represented by a dice model. The same does not hold in higher dimensions. (shrink)

The Cell Cycle Ontology (CCO) has the aim to provide a 'one stop shop' for scientists interested in the biology of the cell cycle that would like to ask questions from a molecular and/or systems perspective: what are the genes, proteins, and so on involved in the regulation of cell division? How do they interact to produce the effects observed in the regulation of the cell cycle? To answer these questions, the CCO must integrate a large amount of knowledge from (...) diverse sources; the irregularity and incompleteness of this information suggests an ontology can act as the means of this integration. The volatility and continued expansion of biological knowledge means the content and modelling of the CCO will have to be frequently changed and updated. The CCO is generated from the input data automatically once every two months. This makes it easy to change the representation to enable certain queries; incorporate new knowledge; and consistently apply design patterns across the CCO. The automatic process also allows the CCO to be delivered in a variety of representations that suit the needs of various CCO customers and the abilities of existing toolsets. In this paper we present the CCO and its characteristics of utility and flexibility, that, from our perspective, make it a beautiful ontology. (shrink)

Dans Folioplus philosophie, le texte philosophique, associé une oeuvre d'art qui l'éclaire et le questionne, est suivi d'un dossier organisé en six points :Les mots du texte : Corps, entrelacs (chiasme), chair ; L'œuvre dans l'histoire des idées ; La figure du philosophe ; Trois questions posées au texte : Y a-t-il une chair de l'image? L'accès à l'être implique-t-il la neutralisation du sensible? Y a-t-il une chair de l'histoire? ; Groupement de textes : L'écriture et l'image: l'existence, la mort (...) ; Prolongements. (shrink)

Edition de 150 pages manuscrites laissées par Merleau-Ponty à sa mort et devant constituer les premiers chapitres d'un grand ouvrage intitulé "Le visible et l'invisible". Elles devaient introduire à un nouveau départ pour la pensée philosophique, les concepts fondamentaux de la philosophie moderne étant considérés comme des postulats résultant eux-mêmes déjà d'une interprétation singulière du monde. Le dernier tiers du volume rassemble des notes de travail, éparses, rédigées en vue de l'oeuvre, et qui peuvent en éclairer le sens. Une substantielle (...) postface de Claude Lefort cherche à dégager le sens qu'aurait eu "Le visible et l'invisible" dans le parcours, interrompu. (shrink)

Contents: "Analysis of Claude Bernard's Introduction to the Study of Experimental Medicine," "Two Unpublished Chapters from She Came to Stay," "Pyrrhus and Cineas," "A Review of The Phenomenology of Perception by Maurice Merleau-Ponty," "Moral Idealism and Political Realism," "Existentialism and Popular Wisdom," "Jean-Paul Sartre," "An Eye for an Eye," "Literature and Metaphysics," "Introduction to an Ethics of Ambiguity," "An Existentialist Looks at Americans," and "What is Existentialism?".

Signes, pour Maurice Merleau-Ponty, n'était pas un alphabet complet, mais plutôt ces signaux soudains comme un regard que nous recevons des événements, des livres et des choses. Ou qu'il nous semble recevoir d'eux : il faut croire que nous y mettons du nôtre, puisqu'il y a des constantes dans ces messages. En philosophie, l'idée d'une vision, d'une parole opérante, d'une opération métaphysique de la chair, d'un échange où le visible et l'invisible sont rigoureusement simultanés. En politique, le sentiment que (...) les mécanismes d'étouffement, de paralysie ou de terreur ne sont pas irréversibles. Si l'auteur a bien lu, ces signes, donc, ne seraient pas de si mauvais augure. En sorte que Signes, loin d'être une traversée des apparences, devient pour le lecteur d'aujourd'hui une traversée de l'œuvre même, dans ses grandes interrogations, de Merleau-Ponty. (shrink)

"Le problème de la passivité: le sommeil, l'inconscient, la mémoire", éd. scientifique et transcription Stéphanie Ménasé, p.155-297; "L'Institution dans l'histoire personnelle et publique" éd. scientifique et transcription Dominique Darmaillacq, p. 31-122; Préface Claude Lefort.

Après un bref rappel de la définition freudienne du transfert, l’auteur examine les conceptions du transfert dans le cadre de la clinique conjugale. Il présente deux théorisations du transfert qui engendrent des pratiques distinctes, voire opposées.

"Philosopher, c'est chercher, c'est impliquer qu'il y a des choses à voir et à dire. Or, aujourd'hui, on ne cherche guère. On revient à l'une ou l'autre des traditions, on la «défend». Nos convictions se fondent moins sur des valeurs ou des vérités aperçues que sur les vices ou les erreurs de celles dont nous ne voulons pas. Notre pensée est en retraite ou en repli. Dans ce monde où la dénégation et les passions moroses tiennent lieu de certitudes, on (...) ne cherche surtout pas à voir, et c'est la philosophie, parce qu'elle demande à voir, qui passe pour impiété."Maurice Merleau-Ponty. "Les philosophes n'ont de leçons à donner à personne. La philosophie s'arrête, en effet, où commence la certitude de savoir. La leçon inaugurale de Maurice Merleau-Ponty pour son entrée au collège de France, publiée en tête de ce recueil, est donc en son principe paradoxale. Occuper une chaire pour un professeur de philosophie, ce n'est pas transmettre à ses auditeurs des vérités acquises mais plutôt leur apprendre à poser les bonnes questions.Cet éloge de la philosophie, à l'instar des autres essais publiés sous ce titre, est ainsi frappé du sceau de l'ironie socratique. Vivant témoignage d'un homme qui a su marquer son temps sans jamais se prendre pour un maître à penser, ce texte est rédigé dans un style limpide, accessible à un large public. L'auteur nous y fait simplement saisir, souvent de manière imagée, en quoi consiste l'exercice philosophique.Ce qui fait la philosophie, c'est le mouvement qui reconduit sans cesse du savoir à l'ignorance, de l'ignorance au savoir, et une sorte de repos dans ce mouvement."Paul Klein. (shrink)

Ce premier volume, qui court des premiers écrits jusqu'en 1951, réunit dans un ordre chronologique l'ensemble des textes difficilement accessibles de Maurice Merleau-Ponty. Ainsi rassemblés, ils montrent la richesse d'une pensée qui s'exerce sur des objets aussi différents que la psychologie, la littérature, l'engagement politique ou la philosophie de l'existence. Y figurent notamment une étude sur les relations avec autrui chez l'enfant, une analyse de L'Homme du ressentiment de Max Scheler, un débat autour du gaullisme, des réflexions sur l'esprit (...) européen, des articles à propos d'ouvrages de Jean-Paul Sartre, Franz Kafka, ou Emmanuel Lévinas. (shrink)

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

Continuing the posthumous editions of the manuscripts of Maurice Merleau-Ponty started in 1964, we publish the preparation notes for the courses of the College of France of 1959 and 1961. Each of these courses questions in a different way the philosophical exercise. How is philosophy possible today after the phenomenological enterprise? In the course of 1959, Merleau-Ponty presented a study by Husserl and Heidegger. It shows the contributions but also the limits. In addition, he has recourse to the interpretation (...) of the philosophy developed by Hegel and Marx, and his gesture is also given as a work of self-interpretation. The reading he suggests of Descartes makes the different levels of his approach sensitive. It seemed interesting to us to associate with his course notes the first writing of the chapter “Interrogation and intuition” of the Visible and the invisible which is in great affinity with the problems approached in these courses. This draft of the Visible and the Invisible, abandoned by Merleau-Ponty, makes it possible to mark the difference in style from the preparation notes which, as Claude Lefort writes, “do not exactly constitute a writing”. Rather, they offer food for thought to continue to question the philosopher's thinking. (shrink)

The group which worked with Lavoisier in his laboratory also collaborated with him in publication and jointly edited the journal Annales de chimie. It has a good claim to be considered as a research school. Most historians of chemistry, who have studied the ‘chemical revolution’ in France, have focused uniquely on Lavoisier, giving scant attention to his co-workers and ignoring his assistants, thus overlooking their collective research, which created something of a precedent for nineteenth-century science. It has also been too (...) easily assumed that the Lavoisier story ends with his death in 1794. After his demise, continuity with his ideas and method of working was provided by his former associates, particularly Berthollet in the Society of Arcueil. Further continuity was provided by the successive careers of Gay-Lussac, Dumas and Wurtz. In an increasing spirit of nationalism in the nineteenth century there developed a strong French tradition which looked back to Lavoisier as the founder of modern chemistry and a source of inspiration for collaboration in chemical research. (shrink)