Antisemitism is on the rise. Recently, discussions have considered so-called “no-go zones for Jews” (city areas Jews should avoid to reduce the likelihood of being attacked). In this context and drawing from attribution theory, we examined if news consumers perceive a Jewish hate crime victim as partly responsible for being attacked when news coverage explicitly emphasizes that the victim displayed religious symbols (kippah) in a certain inner-city location. We conducted a quota-based survey experiment (N = 392) in Germany (4 groups, (...) between-subjects design) and randomly exposed participants to news coverage about an anti-Semitic attack. The article either emphasized that the Jewish victim displayed religious symbols (kippah) or not, and highlighted the specific location of the attack (Berlin synagogue vs. deprived inner-city district of Berlin). Moderated mediation analysis suggested that participants perceived the victim’s behavior to be more provocative when the news article highlighted that the victim displayed religious symbols and when the attack occurred in a deprived Berlin district. Yet, effects were only detected for individuals with low (vs. high) levels of education. Perceived provocativeness in turn increased victim blaming indicating that some individuals indirectly regarded the Jewish victim to be partly responsible for being attacked. (shrink)

Destiné à l'étudiant en philosophie, ou aux personnes disposant déjà d'une solide culture philosophique, cet ouvrage se présente sous la forme d'une introduction à la métaphysique. Inscrit dans la tradition thomiste, mais ouvert au dialogue avec d'autres traditions de pensée - et notamment les écrits de Maurice Blondel - il tente une défense et un essai de synthèse de sa discipline. Après une introduction discutant de la définition, des sources, de la méthode et des présupposés théologiques de la métaphysique, il (...) s'occupe, dans une première partie, de la saisie intellectuelle de l'« être » quant à ses pôles objectif et subjectif. Il approfondit ensuite la question de la possibilité d'une connaissance métaphysique et engage la discussion entre réalisme et anti-réalisme. Dans une seconde partie, il traite de l'approche rationnelle de Dieu. Il tente, à nouveaux frais, un essai de démonstration de l'existence de Dieu, avant d'approfondir la question du statut analogique de la connaissance de Dieu à laquelle l'homme peut parvenir. Il poursuit et conclut avec les questions traditionnelles de la nature divine, de l'acte créateur, du statut de la créature et de l'éventuelle prémonition rationnelle d'une pluralité en Dieu."-- Back cover. (shrink)

The identity theory of truth, according to which true thoughts are identical with facts, is very hard to formulate. It oscillates between substantive versions, which are implausible, and a merely truistic version, which is difficult to distinguish from deflationism about truth. This tension is present in the form of identity theory that one can attribute to McDowell from his views on perception, and in the conception defended by Hornsby under that name.

From Physiology to Psychology After 1860 psychology began to emancipate itself from philosophy and to bond with natural science, especially physiology. But there was no direct translation of the rhythm concept from the latter to the former. This can be exemplified by looking at the contributions of the physiologist and psychologist Karl von Vierordt. Vierordt was educated as a medical doctor and began studying breath in the 1840s. Then his interest - Psychologie – Nouvel article.

Previous chapter The first objective of this book was to examine the most ancient roots of Western rhythmology and clarify the various concepts on which it rests. Our investigation has shown that three different theoretical paradigms surfaced between the 5th and the 4th centuries BC. We then followed, over a period of more than thousand years, their complex relations, their respective fates, and the final global shift that occurred between the 3rd and the 6th centuries BC. The overall - Sur (...) le concept de rythme – Nouvel article. (shrink)

Previous chapter In the first volume of this series, we followed the emergence and the conflicting development in Antiquity of three rhythmic paradigms which have been active in Western thought ever since: the Democritean physical, the Platonic metric, and the Aristotelian poetic paradigms. We observed how the two rhuthmic models disappeared in the last centuries before the Current Era and how the Platonic model, with its metric and idealistic dimensions, subsequently acquired complete - Philosophie – Nouvel article.

C. Bouton, Le Temps de l'urgence, Paris, Le Bord de l'eau, 2013, 303 p. L'essai de Christophe Bouton s'inscrit dans un ensemble de recherches déjà bien fourni. Depuis quelques années, on observe une inflation d'essais sur la vitesse, l'accélération, l'agitation de la vie quotidienne ou la frénésie au travail. Mais le point de vue qui y est exposé tranche sur la plus grande partie de ces travaux et cela pour un nombre non négligeable de raisons. L'urgence comme norme temporelle de (...) l'action La première (...) - Recensions. (shrink)

Ici, danseurs et danseuses tentent d'harmoniser leurs rythmes, intimes et personnels, à celui du groupe, confrontant leurs corps et mouvements au seuil du collectif. Comment garder son propre rythme, tout en faisant partie d'un tout? Comment se laisser envahir par les mouvements des autres sans s'y perdre? En tentant de créer, à partir des danses de chacun et chacune, un flux de mouvements qui ne s'achève que pour renaître dans de nouveaux gestes, jusqu'à l'ivresse. Alors comment vivre - Danse, théâtre (...) et spectacle vivant – GALERIES – Nouvel article. (shrink)

Ce texte est l'avant-propos d'un ouvrage en cours. Der Rhythmus ist ein Versuch zur Individuation. Damit Rhythmus da sein könne, muß Vielheit und Werden da sein. Hier zeigt sich die Sucht zum Schönen als Motiv der Individuation. F. Nietzsche, Rhythmische Untersuchungen, KGW II 3, S. 338. Depuis une bonne trentaine d'années, il existe dans les sciences sociales et humaines, mais aussi en philosophie, un courant multiforme qui essaie de surmonter les nombreux dualismes qui les grèvent, que (...) - Philosophie – (...) Nouvel article. (shrink)

Previous chapter Rhuthmology as Deconstruction? How to assess the larger meaning of this philological critique of the modern metric and this reconstruction of the Greek rhythmic? The energy and time Nietzsche spent studying the Greek rhythmic simultaneously with his studies on pre-Socratic thinkers and on the origin of Tragedy suggest that all these subjects were in his mind closely related to each other and, therefore, that Heidegger's interpretation missed an important point: the - Sur le concept de rythme – Nouvel (...) article. (shrink)

Previous chapter In the 1900s emerged a new way to address the fluidization of the world which was based on a quite different rhythmological ground. Unlike the economists, who were—at least most of them—using a naturalistic paradigm of rhythm partly derived from life science and medicine and greatly indebted to Plato, the sociologists and anthropologists rejected any continuity between nature and society and therefore developed a concept of rhythm that was and still is of a much greater - Anthropologie – (...) Nouvel article. (shrink)

Previous chapter From Society to State Rhythms Mauss and Evans-Pritchard provided also a few hints concerning the transition from societies in which politics was immanent in trade and conflict rhythms to more complex ones in which an embryo of state power had already emerged. During this intermediary stage, the latter still partly followed the rhythms of society. Mauss noted that when, in archaic societies, authority was embodied in the form of chieftaincy or kingship, it was not always - Etudes chinoises (...) – Nouvel article. (shrink)

R. Wintermeyer, Lichtenberg, Wittgenstein et la question du sujet, Paris, PUPS, 2014, 440 p. Voici un livre qu'on lira avec grand plaisir. Vu son titre, on aurait aimé y trouver un peu plus d'informations sur Lichtenberg et son écriture aphoristique, mal connus en France, et un peu moins sur Wittgenstein et sa théorie pragmatique du langage, qui nous sont moins étrangers. Les premiers n'apparaissent qu'en toile de fond d'un travail qui porte principalement sur les seconds. Toutefois l'ensemble est - Recensions.

Previous chapter During the first two centuries of the current era, the Roman Empire was under the rule of the Principate. The tremendous civil violence that marred the end of the Republic disappeared. The whole Mediterranean was unified and the exchange between the Greek Eastern and the Latin Western worlds flourished. The Roman aristocracy was entirely “domesticated” but benefited from this period of peace, growth and intercultural exchange to develop new behaviors and interests. - Médecine – Nouvel article.

I discuss Ruth Marcus' conception of beliefs as dispositional states related to possible states of affaires. While I agree with Marcus that this conception accounts for the necessary distinction between belief and linguistic assent, I argue that the relationship between dispositional beliefs and our assent attitudes is more complex, and should include other mental states, such as acceptances, which, although they contain voluntary elements, are further layers of dispositional doxastic attitudes.

This article examines Keith Lehrer's distinction between belief and acceptance and how it differs from other accounts of belief and of the family of doxastic attitudes. I sketch a different taxonomy of doxastic attitudes. Lehrer's notion of acceptance is mostly epistemic and at the service of his account of the "loop of reason", whereas for other writers acceptance is mostly a pragmatic attitude. I argue, however, that his account of acceptance underdetermines the role that the attitude of trust plays in (...) his analysis of reason. (shrink)

Traduçáo do texto: Colóquio com o Senhor de Saci Sobre Epicteto e Montaigne, de Blaise Pascal, por Traduçáo: Jaimir Conte.

I argue that the normative dimension in mental content does not figure in the content as a direct feature of this content. But I do not take is as an extrinsic feature due to the properties of our ascriptions either. I suggest that the normativity has to do with the possibility of self attribution of mental states. The views of Robert Brandom are examined in this respect.

Paul Ricœur made a lot to introduce analytic philosophy in France during the 70s and 80s, and he engaged in a dialogue with a number of authors from this tradition, such as Austin, Strawson, Davidson or Parfit. This dialogue, though, was one-sided, since there was no discussion of his views by analytic philosophers. Moreover, Ricœur often misunderstood or misprepresented the analytic views that he was discussing. So in many ways the Ricœur’s encounter with analytic philosophy was unsuccessful, which does not (...) mean that Ricœur’s discussions where unfruitful for his own work. Résumé Paul Ricœur a fait beaucoup pour introduire la philosophie analytique en France pendant les années 1970 et 1980, et il a entrepris un dialogue avec les auteurs de cette tradition, comme Austin, Strawson, Davidson ou Parfit. Mais ce dialogue est cependant resté unilatéral, car il n’y a pas eu de discussion des thèses de Ricœur au sein de la tradition analytique. De plus Ricœur a souvent mécompris les vues analytiques qu’il discutait. En ce sens il n’y a pas eu de rencontre entre Ricœur et les philosophes analytiques, ce qui ne veut pas dire que les discussions par Ricœur des philosophes anaytiques n’aient pas été fructueuses pour son œuvre propre. (shrink)

In ethology, and more generally in the study of animal behavior, observations are _theory-laden_. A review of theories of animal behavior reveals that the animal is a variable _object_, shaped by variable levels of causality. This approach to animal behavior, which differs radically from the way psychology studies human behavior, is a consequence of the difficulty of treating animals as _subjects_ in ethology, where they are most often studied _in the third person_. However, there is a subjectivist tradition in the (...) study of animal behavior, influenced by a phenomenological background. Our aim to promote a _at first person_ approach has led us to propose an etho-phenomenology based on Merleau-Ponty’s phenomenology, Francisco Varela’s enaction theory and constructivist psychology. However, in order to legitimize this approach to animal behavior, we apply it here to behaviors that seem abnormal according to traditional explanatory frameworks, such as actospatiality, tail carrying in mice or expressing ambivalence displayed through color in octopuses. Furthermore, to explore issues such as human-animal communication, the etho-phenomenological perspective is combined with the notion of participatory sense-making, leading us to propose a theory of emotional hybridization. (shrink)

What is the difference between analytic and Continental philosophy? That the former has not withdrawn norms of justification and truth, whereas the latter has bred suspicion about them.

Presumption is often discussed in law, less often in epistemology. Is it an attitude? If so where can we locate it within the taxonomy of epistemic attitudes? Is it a kind of belief, a judgment, an assumption or a supposition? Or is it a species of inference? There are two basic models of presumption: judgmental, as a kind of judgment, and legal, taken from the use of presumptions in law. The legal model suggests that presumption is a practical inference, whereas (...) the judgmental model suggests that presumption is an epistemic attitude. I argue that presumption is neither a practical inference nor a merely epistemic attitude: it involves both, within the category of what we may call the inquiring attitudes. (shrink)

P. Michon, Marcel Mauss retrouvé. Origines de l'anthropologie du rythme, Paris, Rhuthmos, coll. « Rythmologies », 2015, 130 p. Si vous désirez le livre SOUS SA FORME IMPRIMÉE, envoyez-nous un mail à [email protected]. Vous pouvez également le commander sur Amazon.fr ou sur tout autre site plus accessible pour vous. Marcel Mauss est l'un de ceux qui ont le plus fait pour la théorie du rythme au XXe siècle. Pourtant, parmi ses héritiers directs, seul Gurvitch a prolongé sa - Anthropologie – (...) Nouvel article. (shrink)

Ce texte a été présenté lors de la journée d'études « CHANGER DE RYTHME, CHANGER DE SENS » organisée par Maria Manca (Paris 7), Jean Lambert (Paris 10) et Sandra Bornand (CNRS/LLACAN), journée dont on trouvera le programme ici. L'augmentation du nombre des études rythmiques La première chose qui saute aux yeux quand on traverse les textes consacrés récemment aux phénomènes rythmiques ou utilisant le rythme comme concept opératoire – toutes définitions confondues –, c'est tout simplement l'augmentation (...) - 3. (...) Sur le concept de rythme – Nouvel article. (shrink)

The article analyzes changes in agricultural demand for industrial products for the 1970–1984 period within the EEC. Furthermore, it discusses adjustments in the product supplying process with emphasis on concentration and industrial diversification. Finally, it proposes some hypotheses in terms of orientation of techniques and productive agricultural systems.

Is there such a thing as free belief? This paper is not about free expression of belief or free speech. It is about freedom of belief as a mental state. In the sense in which the believer would be the cause of his or her own belief, and could believe at will, it is, for well-known reasons, impossible. Some writers, however, like McDowell, have argued, in a Kantian spirit, that obeying the norms of thought and setting oneself as a member (...) of the "space of reasons" could provide the appropriate notion of free belief. Their account is based on the idea that a reflexive believer is automatically a free believer. I argue that this is wrong. There is no appropriate notion of free belief in this sense, although this does not show that one cannot be responsible for one's belief. (shrink)

This chapter evaluates Davidson's influence on contemporary philosophy. Although a number of his views on meaning, truth, interpretation, action, and mind have often been rejected within contemporary philosophy, most of most his central themes and basic concepts are still with us and have had a lasting influence. The heritage of Davidson's philosophy lies in the capacity of contemporary philosophers to modify his views and to expand them in new directions.

Le vitalisme est la part obscure de la pensée biologique. Bien plus que le créationnisme, qui se compose d'un ensemble d'affirmations dogmatiques, le vitalisme interroge l'état du savoir sur le vivant pour lui demander des comptes sur ce qu'il ne saisit pas ou pas encore. Il trace ainsi les frontières de la connaissance claire sur ces étranges entités que sont les êtres vivants. Frontières mouvantes : le vitalisme se recompose à chaque progrès des sciences biologiques. Il doit donc constamment être (...) " repensé ". (shrink)

Dans le cadre d’une recherche-action conduite dans une cité populaire de l’agglomération de Dunkerque, un habitant très actif dans la vie du quartier, en réaction contre les démarches participatives souvent très artificielles, a écrit : « Ils veulent la parole des habitants. Venez dans les quartiers, vous l’aurez », « Viens, on discute. Le conseil citoyen, c’est ici qu’il se tient. Pas là-bas », « Ils veulent nous parler, alors qu’ils acceptent qu’on leur dise… ». Cet article restitue une expérience (...) de démocratie située, vécue au beau milieu du quartier, à l’initiative des habitant·es, une « démocratie éprouvée », à entendre dans la double acception du terme : à l’épreuve des situations (une « preuve » par l’expérience vécue) et à l’écoute des émotions. (shrink)

«Neither with you nor without you»Francois Truffaut, La femme d’à coté No one can deny that there is a problem between Wittgenstein and analytic philosophers. To put it mildly, there are tensions between Wittgenstein’s and Wittgensteinian styled reflections and the views and practice of a lot of contemporary analytic philosophers, such that they often seem to be strange bedfellows, when they are bedfellows at all. Of course we know that Wittgenstein did not get along very well with Russell, t...

These replies to commentators on my work focus on the nature of epistemic norms, on the nature of truth and on the nature and value of knowledge. A normative account of belief and knowledge is committed to substantial and objective epistemic norms. But not everyone agrees on their form. I try here to reply to some doubts raised by my critics.

This paper examines the “pluralist” conception of truth defended by Crispin Wright, and stresses its difficulties and its dangerous flirtation with relativsm. A solution to these difficulties, which Wright himself contemplates, consists in embracing a functionalist theory of truth, according to which truth is a kind of formal property “realised” differently in various domains. But this view, it is argued, does not get rid of the difficulties of pluralism. It is then argued that we have to accept that truth is (...) one, not many, and a kind of realism about truth, on an epistemological basis. (shrink)

En sciences sociales, les scientifiques utilisent les rapports des sujets sur leurs propres états mentaux dans leurs démarches expérimentales. Ainsi, l’introspection, ou la capacité des sujets à former des croyances sur leurs propres états mentaux, y joue un rôle important. Selon les tenants de l’introspectionnisme, l’introspection est une méthode, certes privée, mais qui permet de justifier directement des hypothèses scientifiques. Ainsi, contrairement aux méthodes utilisées dans les sciences de la nature qui se fondent uniquement sur des données publiques, les sciences (...) sociales utiliseraient des données subjectives pour justifier leurs hypothèses. Contre l’introspectionnisme, nous défendons que l’introspection n’est pas utilisée pour justifier directement les hypothèses, mais que sa place est plutôt similaire à celle d’un instrument de mesure des états et processus mentaux des sujets, susceptible d’être calibré, à la façon dont les instruments de mesure utilisés dans les sciences... (shrink)