La presente traducción fue realizada del original “Die Menschheit ist biblisch”, publicado en _Jüdisches Denken in Frankreich. Gespräche mit Pierre Vidal-Naquet, Jacques Derrida, Rita Thalmann, Emmanuel Lévinas, Léon Poliakov, Jean-François Lyotard, Luc Rosenzweig_ por Jüdischer Verlag. Frankfurt am Main en 1994, páginas 117-131. Agradezco a la profesora Elisabeth Weber, editora y traductora de la obra, por la autorización para publicar esta traducción. Asimismo agradezco a Sara Bertschik por sus agudos comentarios. Esta traducción fue realizada en el marco (...) del proyecto Fondecyt n. 1160479 ID 150811071. (shrink)

Pierre Bayles "Dictionnaire historique et critique" (1. Aufl. 1697) ist als die "Bibel" oder, in den Worten Wilhelm Diltheys, als die "Rüstkammer der Aufklärung" bezeichnet worden. Die Attraktion, die es nicht nur auf die zeitgenössischen Leser ausübte, beruht in erster Linie auf dem Geist nüchterner, vorurteilsfreier Prüfung, der das ganze Werk durchzieht. Diese Grundhaltung traf den Nerv und das Lebensgefühl des 18. Jahrhunderts, das sich nach Kants Worten nur dem verpflichtet fühlte, was vor dem "Richterstuhl der Vernunft" legitimiert worden (...) war. Bayle steht am Anfang dieser Entwicklung und pocht unbeirrbar auf die Rechte der Vernunft, die sich für ihn in einer schonungslosen Prüfung des überlieferten Wissenstandes manifestieren. Im Jahr 2003 haben die Herausgeber aus den mehr als 2000 Artikeln des Wörterbuchs einen ersten Band mit einer Auswahl von gut 30 Artikeln sowie mit den vier "Klarstellungen" Bayles in neuer Übersetzung innerhalb der Philosophischen Bibliothek (PhB 542) vorgelegt. Infolge der positiven Resonanz erscheint anläßlich des 300. Todestages Bayles jetzt der zweite und abschließende Teil der Auswahlausgabe. Der Schwerpunkt liegt wiederum auf den philosophischen Artikeln des 'Dictionnaire'. Zusammen mit den bereits vorliegenden Texten vermitteln die hier präsentierten gut 30 weiteren Artikel einen Eindruck von Bayles philosophischem Denken. (shrink)

Inhaltsverzeichnis Sektion 7: Neukantianismus Jean-François Goubet: Paul Natorps Fichte-Rezeption in der »Praktischen Philosophie« von 1925 Geert Edel: Zum Fichte-Bild im Marburger Neukantianismus Frank Witzleben: Fichtes Subjektbegriff im Neukantianismus Sebastian Ullrich: Interpersonalität und Objektivität. Fichtes Spuren in Ernst Cassirers Grundlegung seiner »Philosophie der symbolischen Formen« Sektion 8: Hegelianismus und Spätidealismus Rainer Adolphi: Eine nicht eingestandene Auseinandersetzung. Über das implizite Verhältnis von späterem Fichte und Schelling Liu Zhe: Fichte¿s Practical Self-Consciousness and Hegel¿s Speculation. A Fundamental Dialogue in the Differenz-Schrift (1801) Jürgen Stahl: (...) Junghegelianische ¿Tatphilosophie¿ in ihrem Verhältnis zu Fichte Virginia López-Domínguez: Fichte und der anthropologische Materialismus Ludwig Feuerbachs Sektion 9.1: Phänomenologie: Husserl, Sartre Manuel Jiménez-Redondo: Husserls Begriff der transzendentalen Reduktion aus der Sicht der Philosophie des späten Fichte Jakub Kloc-Konkołowicz : Das Ich und der Andere. Intersubjektivität in der Philosophie Johann Gottlieb Fichtes und in der Phänomenologie Edmund Husserls Hans Georg von Manz: Die praktische Erfahrung des Anderen und die Funktion der Vergemeinschaftung bei Fichte und Husserl Quentin Landenne: Spekulative Ableitung und/oder phänomenologische Beschreibung der Geschichtlichkeit? Fichtes und Husserls transzendentale Geschichtsphilosophie Vadim Murskiy: Fichte und Husserl als Wissenschaftslehrer und Phänomenologen Cristiana Senigaglia: Intersubjektivität und Freiheit bei Fichte und Sartre Sektion 9.2: Phänomenologie: Heidegger, Jaspers, Levinas Markus Gabriel: Endlichkeit und absolutes Ich ¿ Heideggers Fichtekritik M. Jorge de Carvalho: Heideggers Auseinandersetzung mit Fichtes drei Grundsätzen der Wissenschaftslehre ¿ die Frage nach der Endlichkeit Christoph Binkelmann: Seinssuche. Fichte ¿ Heidegger ¿ Fichte Helmut Girndt: Georg Simmel und Johann Gottlieb Fichte zu Kants kategorischem Imperativ Ives Radrizzani: Das Selbst, der Andere und die Grenze bei Fichte und Levinas M. A. Pushkareva: J. G. Fichte als Begründer der Phänomenologie Franco Gilli: Fichtesche Anklänge im Denken Karl Jaspers. Versuch einer hermeneutischen Lektüre. (shrink)

Als Verfasser der 1939 unter dem Pseudonym „Lucien Valdor" erschienenen Schrift „Le chrétien devant le racisme" gilt in französischen Bibliotheken und in den Werken einiger namhafter Wissenschaftler Romano Guardini. Der Beitrag weist im ersten Teil nach, dass der Autor des Buches, das die nationalsozialistische Rassenlehre aus christlicher Sicht entschieden zurückweist, in Wirklichkeit jedoch der Jesuitenpater Pierre Lorson, ein gebürtiger Deutscher, war. Der zweite Teil dokumentiert die deutsch-französische Vermittlertätigkeit Pater Lorsons. Die Übersetzung von Guardinis Werk „Der Herr", die er während (...) des Zweiten Weltkriegs anfertigte , wurde in Frankreich mehrfach aufgelegt . Außerdem präsentierte der Jesuit, ein engagierter Repräsentant der Pax Christi, den französischen Lesern im Jahre 1948 einen Vortrag Guardinis an der Sorbonne zur Friedensidee .The book „Le chrétien devant le racisme" that emphatically rejects the National Socialist ideology of racism from the Christian viewpoint was published under a pseudonym, "Lucien Valdor", in 1939. French libraries and distinguished scholars like Henri de Lubac attribute it to Romano Guardini. In the first part of the present contribution, however, the Jesuit father Pierre Lorson who was of German origin is identified as the true author. The second part reports on father Lorson's role as a German-French mediator. His translation of Guardini's book "Der Herr" , prepared during World War II, was published in 1946 und reprinted in France several times . Moreover, in 1948 this Jesuit who was a committed advocate of the Pax Christi Movement presented the French readership to a lecture on the idea of peace held by Guardini at the Sorbonne. (shrink)

In den Diskussionen um die Rolle der Bildwissenschaft und den iconic bzw. pictorial turn stellen die Bildtheorien des französischen Gegenwartsdenkens eine entscheidende Ressource der Auseinandersetzung dar. Während einige Texte mittlerweile kanonisch geworden sind, sind zahlreiche andere nach wie vor schwer zugänglich bzw. noch immer unübersetzt. Die Anthologie erschließt erstmals zentrale Quellen für ein Verständnis der bildlichen Wende und kartographiert, indem sie die Konsistenz der Bildfrage in theoretischen Entwürfen von Bergson bis heute sichtbar werden lässt, das französische Denken des 20. (...) Jahrhunderts auf unvermutete Weise neu. (shrink)

Die Frage nach gemeinsamen Wurzeln der Religions- und Philosophielehrerausbildung steht im Zentrum der Uberlegungen von deutschen, franzosischen und schweizerischen Religionspadagogen, Philosophen, Historikern und Theologen. Der vorliegende Band unternimmt eine erste Bestandsaufnahme der Situation in den drei Landern, die sich durch vielfaltige Bezeichnungen der Facher (Religionsunterricht, Religionslehre, Religionskunde, Philosophie, Geschichte) sowie unterschiedliche didaktische Varianten (konfessionell, konfessionell-kooperativ, religionskundlich, "fait religieux") auszeichnet. Diese Komplexitat der Situation erfordert andere methodologische Strategien, als sie ein einfacher Vergleich der Lehrerausbildung in den drei Landern nahelegen wurde. Die (...) Autoren stellen deshalb Uberlegungen aus den Bereichen der institutionalisierten Lehrerbildung, des professionellen Verstandnisses und der didaktischen Strukturen vor dem Hintergrund einer transnationalen Perspektive auf entsprechende historische Entwicklungen vor. Die Beitrage von Petra Bleisch Bouzar, Philippe Buttgen, Gerald Chaix, Beatrice Finet, Erhard Holze, Monika Jakobs, David Kabisch, Pierre Kahn, Angela Kaupp, Andreas Kessler, Antje Roggenkamp, Arnulf von Scheliha, Thomas Schlag, Henrik Simojoki und Michael Wermke dokumentieren ein mehrtagiges Kolloquium, das im Fruhjahr 2016 an der Westfalischen Wilhelms-Universitat Munster stattfand. (shrink)

Der franzosische Sozialwissenschaftler und Kulturtheoretiker Pierre Bourdieu hat uber die Grenzen seines Faches hinaus breite Aufmerksamkeit gefunden. Der Band rezipiert sein Denken fur eine zeitgenossische Theologie. Dabei scheint insbesondere Bourdieus Konzept "sozialer Distinktion" theologisch einschlagig, mit dem er soziale Auf- und Abwertungen, Positions- und Statuskampfe, gesellschaftliche Ein- und Ausschlusse zu analysieren sucht, die auch im religiosen Feld stattfinden. Die Autoren, die unterschiedlichen theologischen Fachern und nationalen Kontexten entstammen, loten hierbei die Inspirationen und Irritationen aus, die Bourdieus Werk fur (...) das theologische Denken bedeutet. (shrink)

Hegel war in Frankreich von Anfang an einer eigenwilligen Rezeption ausgesetzt. Von Cousin bis Kojève und darüber hinaus fanden 'starke' Interpretationen statt, die im vorliegenden Band nachgezeichnet werden. Die Stationen der Präsenz Hegelschen Denkens in Frankreich werden von namhaften Hegelforschern und Kennern der Rezeption zu einem abwechslungsreichen Bild verdichtet. Dabei geht es nicht so sehr um die Hegelsche Lehre, als vielmehr um das zündende bzw. provokatorische Moment seines Denkens, das nicht nur thematisiert wird, wo es auf fruchtbaren Boden (...) fällt, sondern auch da, wo man es gewissermaßen abwehrt. Beleuchtet wird in diesem Band die französische Hegel-Rezeption u. a. von Louis Althusser, Maurice Blanchot, Victor Cousin, Gilles Deleuze, Jacques Derrida, Jacques d'Hondt, Michel Foucault, Jean Hyppolite, Luce Irigaray, Alexandre Kojève, Jean-Luc Nancy, Jean Wahl und Eric Weil. (shrink)

Raymond Aron (1905-1983) gehört unzweifelhaft zu den grossen politischen Denkern des 20. Jahrhunderts. Als Professor fuer politische Soziologie an der Sorbonne hat er die Geschichte des 20. Jahrhunderts ebenso begleitet und kommentiert wie als Leitartikler fuer die Tageszeitung Le Figaro oder das Nachrichtenmagazin L'Express. Er verband auf vorbildliche Weise die Rolle des politischen Beobachters mit derjenigen des Gelehrten, dessen Werk - trotz seiner Verankerung in der eigenen Zeit - bis heute nichts von seiner Bedeutung und Strahlkraft eingebuesst hat. Obwohl Aron (...) lange Zeit in Deutschland grösseres Ansehen genossen hat als in seinem Heimatland Frankreich, gibt es bisher keine Veröffentlichung, die als Einfuehrung in sein Gesamtwerk dienen kann.Mit diesem Band erschliessen Historiker, Philosophen, Politikwissenschaftler und Theologen einen interdisziplinären Zugang zu Arons politischem Denken. Die Themen reichen dabei von der Theorie der Internationen Beziehungen ueber die Ideologiekritik und die Analyse der modernen Industriegesellschaften bis zur Geschichte der politischen Philosophie. Der Band lädt dazu ein, das Werk eines der Hauptvertreter der langen Tradition des politischen Liberalismus mit Blick auf das 21. Jahrhundert neu zu lesen. (shrink)

Gegen die zur Zeit in Frankreich herrschende realistische Interpretation, die ein angemessenes Verstandnis des Grundgedankens von Descartes' Philosophie unmoglich leisten kann, weist der Verfasser in der Fortfuhrung des Ansatzes von M. Gueroult nach, dass Descartes die Aufgabe der Philosophie strikt transzendental (ante litteram) konzipiert hat. Die von ihm geforderte analytische Methode (im Gegensatz zur geometrischen) muss eine deduzierende im Sinne Euklids sein; ihr Gegenstand ist aber nicht der Raum, sondern der Geist, der seinerseits nicht nur das Sein, sondern auch (...) sein eigenes Erkennen erfasst. Von der Unmittelbarkeit des eigenen geistigen Seins fuhrt dessen Auslegung auf die Veracitas der Wahrheit als sich und alles Erkannte unmittelbar legitimierendes Prinzip (sum / Deus est). Descartes tritt damit als Begrunder wissenschaftlich-systematischen Philosophierens neben Kant, Reinhold, Fichte und die modernen Transzendentalphilosophen. Es wird, mit Hinblick auf Bacon, Spinoza, Leibniz, Kant, Hegel und Fichte, herausgearbeitet, wieweit Descartes in seinen Hauptwerken (Regulae, Discours, Meditationes, Recherche de la Verite) seine Systemkonzeption entwickelt und auch ausgefuhrt hat.'Reinhard Lauths Buch [ist] fur jeden, der sich fur die Ursprunge des Denkens der Neuzeit und insbesondere fur Transzendentalphilosophie interessiert, ausserst lesenswert.' Der Bund'Eine tiefgrundige systematische Untersuchung, die in der Descartes-Forschung einen Markstein darstellt.' Arnold Scholzel, Junge Welt. (shrink)

Wie sind Friedens- und Rechtsverhältnisse innerhalb und zwischen den Staaten zu etablieren? Lange vor Kants Schrift "Zum ewigen Frieden" (1795) wurde in der französischen Aufklärung versucht, sowohl die im Inneren der modernen Nationalstaaten als auch die in der Struktur der internationalen Beziehungen liegenden Gründe für die Dynamik des Krieges und der Herrschaft des Rechts des Stärkeren aufzudecken. Die vorliegende Untersuchung zeigt, dass Abbé Saint-Pierre und Jean-Jacques Rousseau die historische und systematische Analyse und Kritik der modernen Staatenwelt erstmals auf der (...) Ebene des neuzeitlichen politischen Denkens durchgeführt haben. (shrink)

The Art Firm explores the seemingly unorthodox alliance of the arts, management, and marketing. Art firms—as avant-garde enterprises and arts corporations—have existed for at least two hundred years, using texts, images, and other types of art to create corporate wealth. This book investigates how to apply the methods artists use in creating value to the methods more traditional managers use in running their businesses. Guillet de Monthoux offers a crash course in aesthetics from Kant to Gadamer, showing how aesthetic management (...) and metaphysical marketing can create value. Using case studies of successful art managers from Richard Wagner to Robert Wilson, the author illustrates the creative role—so central to value-making in contemporary economies—performed by aesthetic play in art firms. Along the way, Guillet de Monthoux points out how responsible aesthetic management and marketing can eradicate the problems of banality and totality, the two capital sins of an art-based economy. (shrink)

This volume connects chemistry and philosophy in order to face questions raised by chemistry in our present world. The idea is first to develop a kind of philosophy of chemistry which is deeply rooted in the exploration of chemical activities. We thus work in close contact with chemists. Following this line of reasoning, the first part of the book encourages current chemists to describe their workaday practices while insisting on the importance of attending to methodological, metrological, philosophical, and epistemological questions (...) related to their activities. It deals with sustainable chemistry, chemical metrology, nanochemistry, and biochemistry, among other crucial topics. In doing so, those chemists invite historians and philosophers to provide ideas for future developments. In a nutshell, this part is a call for forthcoming collaborations focused on instruments and methods, that is on ways of doing chemistry. The second part of the book illustrates the multifarious ways to study chemistry and even proposes new approaches to doing so. Each approach is interesting and incomplete but the emergent whole is richer than any of its components. Analytical work needs socio-historical expertise as well as many other approaches in order to keep on investigating chemistry to greater and greater depth. This heterogeneity provides a wide set of methodological perspectives not only about current chemical practices but also about the ways to explore them philosophically. Each approach is a resource to study chemistry and to reflect upon what doing philosophy of science can mean. In the last part of the volume, philosophers and chemists propose new concepts or reshape older ones in order to think about chemistry. The act of conceptualization itself is queried as well as the relationships between concepts and chemical activities. Prefaced by Nobel Laureate in Chemistry, Roald Hoffmann, and by the President of the International Society for the Philosophy of Chemistry, Rom Harrè, this volume is a plea for the emergence of a collective cleverness and aims to foster inventiveness. (shrink)

In absence of effective pharmaceutical treatments, the individual's compliance with a series of behavioral recommendations provided by the public health authorities play a critical role in the control and prevention of SARS-CoV2 infection. However, we still do not know much about the rate and determinants of adoption of the recommended health behaviors. This paper examines the compliance with the main behavioral recommendations, and compares sociocultural, psychosocial, and social cognitive explanations for its variation in the French population. Based on the current (...) literature, these 3 categories of factors were identified as potential determinants of individual differences in the health preventive behaviors. The data used for these analyses are drawn from 2 cross-sectional studies conducted after the lockdown and before the peak of the COVID-19 epidemic in France. The participants were drawn from a larger internet consumer panel where recruitment was stratified to generate a socio-demographically representative sample of the French adult population. Overall, the results show a very high rate of compliance with the behavioral recommendations among the participants. A hierarchical regression analysis was then performed to assess the potential explanatory power of these approaches in complying with these recommendations by successively entering sociocultural factors, psychosocial factors, social cognitive factors in the model. Only the inclusion of the cognitive variables substantially increased the explained variance of the self-reported adoption of preventive behaviors, providing better support for the social cognitive than the sociocultural and psychosocial explanations. (shrink)

Plato's Symposium is an exceptionally multi-layered dialogue. At once a historical document, a philosophical drama that enacts abstract ideas in an often light-hearted way, and a literary masterpiece, it has exerted an influence that goes well beyond the confines of philosophy. The essays in this volume, by leading scholars, offer detailed analyses of all parts of the work, focusing on the central and much-debated theme of erōs or 'human desire' - which can refer both to physical desire or desire for (...) happiness. They reveal thematic continuities between the prologue and the various speeches as well as between the speeches themselves, and present a rich collection of contrasting yet complementary readings of Diotima's speech. The volume will be invaluable for classicists and philosophers alike, and for all who are interested in one of Plato's most fascinating and challenging dialogues. (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)

The question of aesthetic judgment is related to a lot of paradoxes that have marked sustainably the reflection on arts, and even arts as such during their modern history. These paradoxes have found a first formulation, apparently clear, in the very famous Hume's essay: "On the standard of taste", but without to lead to a real resolution. In this paper, I would like to approach the question of Hume by starting from what Wittgenstein suggested about aesthetic judgment in his Cambridge (...) lectures. To this end, I will try to give a wittgensteinian reading of Hume's essay, in order to show that though the question of aesthetic judgment makes certainly sense, the way of considering it - like the way Kant shall consider it later - can be regarded as typical of difficulties Wittgenstein tried to overcome in his investigations on rules. By giving an alternative formulation to this question, we should be able to examine differently the problems of the aesthetic judgment, to underline more precisely the originality of Wittgenstein's approach, and perhaps to better grasp what are its consequences, not only for a better comprehension of the relationship between Wittgenstein’s philosophy and art, but for the type of perplexity to which we must face everytime we meet the paradox inherent to the question of aesthetic appreciation as such: how can we conceive the very idea of a standard involving a normative meaning without making to faint what gives to a work of art its value. We shall see that Wittgenstein’s suggestions, though their contribution to a better understanding of this question is still affected by some ambiguities, are to be reconsidered under the light of his anti-essentialism, and that these ambiguities can be dissipated by dissociating, on one hand, what belongs to his own tastes or to his related thoughts and on the other hand what we can conceive through the ways which were opened by his philosophy beyond his personal inclinations. Despite what gives to the sphere of Wittgenstein's artistic interests its limited character; despite also what drives his attention towards another kind of problems, it may well be that his thought cast a bright light on current artistic practices and therefore on the questions they ask to philosophy. (shrink)

We present and contrast two accounts of cooperative communication, both based on Active Inference, a framework that unifies biological and cognitive processes. The mental alignment account, defended in Vasil et al., takes the function of cooperative communication to be the alignment of the interlocutor's mental states, and cooperative communicative behavior to be driven by an evolutionarily selected adaptive prior belief favoring the selection of action policies that promote such an alignment. We argue that the mental alignment account should be rejected (...) because it neglects the action-oriented nature of cooperative communication, which skews its view of the dynamics of communicative interaction. We introduce our own conception of cooperative communication, inspired by a more radical ecological interpretation of the active inference framework. Cooperative communication, on our ecological conception, serves to guide and constrain the dynamics of the cooperative interaction via the construction and restructuring of shared fields of affordances, in order to reach the local goals of the joint actions in which episodes of cooperative communication are embedded. We argue that our ecological conception provides a better theoretical standpoint to account for the action-oriented nature of cooperative communication in the active inference framework. (shrink)

In this paper, we introduce an ecological account of communication according to which acts of communication are active inferences achieved by affecting the behavior of a target organism via the modification of its field of affordances. Constraining a target organism’s behavior constitutes a mechanism of socially extended active inference, allowing organisms to proactively regulate their inner states through the behavior of other organisms. In this general conception of communication, the type of cooperative communication characteristic of human communicative interaction is a (...) way of constraining interaction dynamics toward the goals of a given joint action by constructing and altering shared fields of affordances. This account embraces a pragmatist view according to which communication is a form of action aiming to influence the behavior of a target, and stands against the traditional transmission view according to which communication fundamentally serves to convey information. Understanding acts of communication as active inference under an ecological interpretation allows us to link communicative and ultimately linguistic behavior to the biological imperative of minimizing free energy and to emphasize the action-oriented nature of communicative interaction. (shrink)

Introduction Major scientific revolutions are rarely, if ever, started deliberately. They can be "in the air" for a long time before the first recognizable ...

The Future of Man is an introduction to the thoughts and writings of Pierre Teilhard de Chardin, one of the few figures in the history of the Catholic Church to achieve renown as both a scientist and a theologian. Trained as a paleontologist and ordained as a Jesuit priest, Teilhard de Chardin devoted himself to establishing the intimate, interdependent connection between science--particularly the theory of evolution--and the basic tenets of the Christian faith. At the center of his philosophy was (...) the belief that the human species is evolving spiritually, progressing from a simple faith to higher and higher forms of consciousness, including a consciousness of God, and culminating in the ultimate understanding of humankind's place and purpose in the universe. The Church, which would not condone his philosophical writings, refused to allow their publication during his lifetime. Written over a period of thirty years and presented here in chronological order, the essays cover the wide-ranging interests and inquiries that engaged Teilhard de Chardin throughout his life: intellectual and social evolution; the coming of ultra-humanity; the integral place of faith in God in the advancement of science; and the impact of scientific discoveries on traditional religious dogma. --From publisher's description. (shrink)

Der Band untersucht den Beitrag Pierre Bourdieus fur das politische Denken. Langst als der grosse Klassiker der Soziologie und Gesellschaftstheorie unserer Zeit anerkannt, ist Bourdieu in seiner Bedeutung fur politische Theorie wie politische Wissenschaft noch kaum gewurdigt. Die Frage des Staates und der Politik hangt direkt mit derjenigen der symbolischen Gewalt zusammen (und damit auch mit der Frage nach dem politischen Wert von politischer Wissenschaft, welche dann nicht mehr nur als Aufklarung, sondern auch als Kampf verstanden werden kann), (...) welche Bourdieu zufolge eben vom Staat "monopolisiert" wird. So ware der eigentlich politische Kampf der Kampf um die Hegemonie oder, wie Bourdieu es ausdruckt, um die legitime Sichtweise der sozialen Welt - um die "Soziodizee," die "Legitimation der sozialen Ordnung, wie sie ist." Der Begriff des Staates wird in Anlehnung an Max Webers Definition des Staatsbegriffs als Inhaber des Monopols nicht nur der legitimen physischen Gewaltsamkeit, sondern auch der legitimen symbolischen Gewalt konzeptualisiert. Mit Beitragen von: Klaus Dorre, Michael Hirsch, Stephan Lessenich, Wolfgang Ludwig-Mayerhofer, Marion Loffler, Jens Kastner, Philipp Rhein, Margareta Steinrucke, Rudiger Voigt und Loic Wacquant. (shrink)

Nous étudions un traité scientifique en langue arabe, achevé à Belgrade en 1779. Son titre est L’Offrande du converti pour ranimer la flamme éteinte. Il ne fut jamais imprimé, mais dix copies, d’aspect semblable à celui des manuscrits arabes traditionnels, attestent de sa circulation dans l’Empire ottoman. L’auteur, un converti à l’islam qu’on appelait Osman Efendi, y aborde la géométrie euclidienne, la géométrie d’arpentage, la dynamique galiléenne et leurs applications aux sciences militaires. Il affiche son ambition de « faire revivre (...) et renouveler » la géométrie, « science oubliée et délaissée », et révèle in fine avoir pour cela traduit des livres allemands et français. Après un essai de reconstruction de la biographie d’Osman Efendi, nous montrerons que son ouvrage est en réalité une production élaborée, dépassant largement la simple démarche de traduction. Montage soigneux de différentes sources européennes que nous identifierons, il incorpore aussi un grand nombre d’éléments directement empruntés au savoir islamique de la tradition vivante. Il est ainsi le témoin remarquable d’une tentative de constitution d’un savoir hybride euro-islamique. (shrink)

We propose a class [I,S] of loss functions for modeling the imprecise preferences of the decision maker in Bayesian Decision Theory. This class is built upon two extreme loss functions I and S which reflect the limited information about the loss function. We give an approximation of the set of Bayes actions for every loss function in [I,S] and every prior in a mixture class; if the decision space is a subset of R, we obtain the exact set.

Child analysis has occupied a special place in the history of psychoanalysis because of the challenges it poses to practitioners and the clashes it has provoked among its advocates. Since the early days in Vienna under Sigmund Freud child psychoanalysts have tried to comprehend and make comprehensible to others the psychosomatic troubles of childhood and to adapt clinical and therapeutic approaches to all the stages of development of the baby, the child, the adolescent and the young adult. Claudine and (...) class='Hi'>Pierre Geissmann trace the history and development of child analysis over the last century and assess the contributions made by pioneers of the discipline, whose efforts to expand its theoretical foundations led to conflict between schools of thought, most notably to the rift between Anna Freud and Melanie Klein. Now taught and practised widely in Europe, the USA and South America, child and adolescent psychoanalysis is unique in the insight it gives into the psychological aspects of child development, and in the therapeutic benefits it can bring both to the child and its family. (shrink)

The break necessary to establish a rigorous science of cultural works is something more and something else than a simple methodological reversal.1 It implies a true conversion of the ordinary way of thinking and living the intellectual enterprise. It is a matter of breaking the narcissistic relationship inscribed in the representation of intellectual work as a “creation” and which excludes as the expression par excellence of “reductionist sociology” the effort to subject the artist and the work of art to a (...) way of thinking that is doubly objectionable since it is both genetic and generic.It would be easy to show what the most different kinds of analysis of the work of art owe to the norms that require treating works in and for themselves, with no reference to the social conditions of their production. Thus in the now-classic Theory of Literature, René Wellek and Austin Warren seem to advocate “an explanation in terms of the personality and the life of the writer.” In fact, because they accept the ideology of the “man of genius” they are committed, in their own terms, to “one of the oldest and best-established methods of literary study”—which seeks the explanatory principle of a work in the author taken in isolation .2 In fact, this explanatory principle resides in the relationship between the “space” of works in which each particular work is taken and the “space” of authors in which each cultural enterprise is constituted. Similarly, when Sartre takes on the project of specifying the meditations through which society determined Flaubert, the individual, he attributes to those factors that can be perceived from that point of view—that is, to social class as refracted through a family structure—what are instead the effects of generic factors influencing every writer in an artistic field that is itself in a subordinate position in the field of power and also the effects specific to all writers who occupy the same position as Flaubert within the artistic field. 1. See Pierre Bourdieu, “Intellectual Field and Creative Project,” trans. Sian France, Social Science Information 8 : 89-119; originally published as “Champ intellectual et projet créateur,” Les Temps moderns no. 246 : 865-906. See also Bourdieu, “Champ du pouvoir, champ intellectual et habitus de classe,” Scolies 1 : 7-26, and Bourdieu, “The Genesis of the Concepts of Habitus and Field,” trans. Channa Newman, Sociocriticism no. 2 : 11-24.2. René Welleck and Austin Warren, Theory of Literature p. 69. Pierre Bourdieu holds the chair of sociology at the Collège de France and is director of the Centre de Sociologie européenne at the École des Hautes Études en Sciences Sociales. Among his most recent works are Distinction , Homo Academicus , and Choses Dites. (shrink)

This volume is about searching for fundamental theory in physics which has become somewhat elusive in recent decades. Like a group of blind men investigating an elephant, one physicist postulates the trunk as a hose, another a leg as a tree, the body a wall or barrier, the tail a rope and the ears as a fan. The organizers of the Vigier series symposia strongly believe cross polination by exploring many avenues of seemingly disparate research is key to breakthrough discovery (...) and solicited papers on all areas of physics deemed pertinent in Astrophysics, Cosmology, nuclear physics, quantum theory, electromagnetism, thermodynamics, vacuum field theory and topology. (shrink)

A new translation of Pierre Bayle's first great work, which undermines the influence of "superstition" in political life and laid the groundwork for the separation of church and state.

For the first time this volume makes Jean-Pierre Meunier's influential thoughts on the film experience available for an English-speaking readership. Introduced and commented by specialists in film studies and philosophy, Meunier's intricate phenomenological descriptions of the spectator's engagement with fiction films, documentaries and home movies can reach the wide audience they have deserved ever since their publication in French in 1969.

Bd. 1. Allgemeine Themen. Iberische Halbinsel. Italien -- Bd. 2. Frankreich und Niederlande -- Bd. 3. England.

This book is an attempt to redress this balance and reopen the dialogue between Beauvoir's writings and film studies.

There exists reasoning popularly characterized as "prejudiced" that may nevertheless be both sound and prudential, and this reasoning involves the application of exactly the same inductive correlational strategies applied without moral objection in non -human cases. While such reasoning may be rationally unobjectionable, it may yet be morally objectionable because its methods inherently entail a risk of unfairness to others. This raises the interesting philosophical possibility that arguments may be a ppraised and found wanting on other than rational grounds, that (...) arguments may be subject to moral defects in addition to defects of rationality. (shrink)

pt. 1. Science in general.--pt. 2. A study of the division and nature of various groups of sciences.

An important Christian philosopher contends that if human energy is channeled in the right direction, "upward and outward," spiritual energy as a motor force in the universe will outdistance technological advance. Index. Translated by Rene Hague. A Helen and Kurt Wolff Book.

Unlike usual real graphs which have a low number of edges, we study here a dense network constructed from legal citations. This study is achieved on the simple graph and on the multiple graph associated to this legal network, this allows exploring the behavior of the network structural properties and communities by considering the weighted graph and see which additional information are provided by the weights. We propose new measures to assess the role of the weights in the network structure (...) and to appreciate the weights repartition. Then we compare the communities obtained on the simple graph and on the weighted graph. We also extend to weighted networks the amphitheater-like representation of this legal network. Finally we evaluate the robustness of our measures and methods thus taking into account potential errors which may occur by getting data or building the network. Our methodology may open new perspectives in the analysis of weighted networks. (shrink)

English summary: Hermeneutical theology is the abridged form of a theological agenda which is closely linked to the names of Rudolf Bultmann, Ernst Fuchs, Gerhard Ebeling and Eberhard Jungel. The authors of this volume analyze the origins, problems, similarities and differences within this theological movement, examine their arguments and question their significance for the present. In doing so, they trace the connection to the theology of the word of God and 20th century existential hermeneutics as well as to present day (...) event hermeneutics. German description: Hermeneutische Theologie ist die Kurzformel eines theologischen Programms, das eng mit den Namen Rudolf Bultmann, Ernst Fuchs, Gerhard Ebeling und Eberhard Jungel verbunden ist. Die Autoren dieses Bandes analysieren die Herkunfte, Aufgabenstellungen, Gemeinsamkeiten und Differenzen innerhalb dieser theologischen Bewegung, prufen ihre Argumente und fragen nach ihrer Bedeutung fur die Gegenwart. Dabei wird den Verbindungslinien zur Wort-Gottes-Theologie und existentialen Hermeneutik des 20. Jahrhunderts ebenso nachgegangen wie denen zur Ereignishermeneutik der Gegenwart. (shrink)

A monster stalks the earth—a sluggish, craven, dumb beast that takes fright at the slightest noise and starts at the sight of its own shadow. This monster is the market. The shadow it fears is cast by a light that comes from the future: the Keynesian crisis of expectations. It is this same light that causes the world’s leaders to tremble before the beast. They tremble, Jean-Pierre Dupuy says, because they have lost faith in the future. What Dupuy calls (...) Economy has degenerated today into a mad spectacle of unrestrained consumption and speculation. But in its positive form—a truly political economy in which politics, not economics, is predominant—Economy creates not only a sense of trust and confidence but also a belief in the open-endedness of the future without which capitalism cannot function. In this devastating and counterintuitive indictment of the hegemonic pretensions of neoclassical economic theory, Dupuy argues that the immutable and eternal decision of God has been replaced with the unpredictable and capricious judgment of the crowd. The future of mankind will therefore depend on whether it can see through the blindness of orthodox economic thinking. (shrink)