Martin Heidegger's overt alliance with the Nazis and the specific relation between this alliance and his philosophical thought--the degree to which his concepts are linked to a thoroughly disreputable set of political beliefs--have been the topic of a storm of recent debate. Written ten years before this debate, this study by France's leading sociologist and cultural theorist is both a precursor of that debate and an analysis of the institutional mechanisms involved in the production of philosophical discourse. Though Heidegger is (...) aware of and acknowledges the legitimacy of purely philosophical issues, Bourdieu points out that the complexity and abstraction of Heidegger's philosophical discourse stems from its situation in the cultural field, where two social and intellectual dimensions--political thought and academic thought--intersect. Bourdieu concludes by suggesting that Heidegger should not be considered as a Nazi ideologist, that there is no place in Heidegger's philosophical ideas for a racist conception of the human being. Rather, he sees Heidegger's thought as a structural equivalent in the field of philosophy of the "conservative revolution," of which Nazism is but one manifestation. (shrink)

"This volume assembles twelve texts published between 1892 and 1915.... The editors allow one to see the genesis of the ideas of Duhem, philosopher and historian, of the variety of his styles, and sometimes also the limits of his work.... A useful index, probably unique in the field of Duhemian studies, completes the book.... The English-language public may be assured an exemplary translation and a reliable critical apparatus." --Jean Gayon, _Revue d'Histoire des Sciences_.

1. ptie. La nature des choses -- 2. ptie. La réalité mentale -- 3. ptie. La vie affective -- 4. ptie. La condition humaine -- 5. ptie. Les voies de la libération.

Like other members of the Vienna Circle, Carnap criticized traditional philosophy for its lack of clarity and precision, as is well-know from such papers as "The elimination of metaphysics through the logical analysis of language" (1932) and many other writings. In 'The Logical Syntax of Language' (1934), while still entertaining the idea that, in some sense, metaphysics is nonsense, Carnap's critique of philosophy is based on different grounds and aimed at different authors. In this book, his critique of philosophy actually (...) takes the form of an attempt at a reconstruction of philosophy on a new basis. I shall try to examine this attempt and to show why it fails. I shall also try to show how Carnap's thought evolved on this point in later writings, in particular in "Empiricism, Semantics, and Ontology" (1950). (shrink)

Some common notions about analytic philosophy - that it is uniformly anti-metaphysical or indifferent to the history of philosophy - are clearly misconceived. However the impression that analytic philosophers are essentially linguistic philosophers is not entirely false and hence less easy to refute.

L’acceptabilité sociale est devenue un élément incontournable pour la réalisation de projets de mise en valeur du territoire et des ressources naturelles. Elle constitue bien souvent le cœur des préoccupations des investisseurs, des communautés, des instances régionales et gouvernementales, des citoyens, du milieu des affaires et des groupes environnementaux. Le ministère de l’Énergie et des Ressources naturelles, par sa mission de gardien du territoire public et de soutien au développement de projets de mise en valeur des ressources énergétiques et minières, (...) est directement concerné par ces préoccupations. À l’automne 2014, le Ministère a lancé le chantier sur l’acceptabilité sociale. Les pistes de réflexion qui se sont dégagées de cet exercice ont permis d’élaborer des orientations visant à améliorer ses pratiques en la matière. Le Ministère a fait connaître ces orientations en février 2016 dans son Livre vert et prévoit la tenue de consultations particulières en commission parlementaire. (shrink)

ExcerptIn France for several years now, the universities, including the top ranking ones [grandes écoles], have been subjected to increasing pressure by active minorities, who can be characterized as “woke” or Islamo-leftist and who are able to exert, here and there, a genuine ideological dictatorship. On a number of questions, starting with the Israeli–Palestinian conflict or the Islamist menace, freedom of expression and freedom of debate are de facto forbidden. A pluralism of opinion has been replaced by the imposition of (...) the ideological convictions of a politicized minority who share the same hatred of Israel and same admiration for “armed resistance” as an Islamist organization like Hamas. This is the case of Sciences Po Paris, which under the cover of virtuous calls for diversity and inclusion has fallen into a culture of suspicion, intolerance, denunciation, and sidelining of “those who don’t toe the line.” As at other institutions of higher learning, small sectarian far-left groups, in the name of the defense of “minorities” and of “victims”—those whom they value—impose their law, in the face of administrative authorities whose main concern is not to “make waves” and who, as a consequence, are willing to accept everything, to tolerate everything, closing their eyes as much as possible to the actions of the activists, who show off and impose the reign of their intellectual terrorism. This is the spectacle produced by the policy of tolerance toward the intolerant. (shrink)

Leśniewski: Logic Stanisław Leśniewski (1886-1939) was a Polish logician and philosopher, co-founder with his colleague Jan Łukasiewicz of one of the most active logic centers of the twentieth century: the Warsaw School of Logic. As an alternative to Whitehead’s and Russell’s Principia Mathematica, he developed his own program for the foundations of mathematics on the … Continue reading Lesniewski: Logic →.

Barthélemy Baudrand (1701 – 1787) was a Jesuit theologian and writer. One work is often cited and associated with the Abbé: Réflexions sur le tolérantisme, which is in fact an extract from L’Âme affermie dans la foi. In this part of the work, which was distributed separately, the Abbé, like the rest of Catholic apologetics, opposes the emergence of a "system of toleration", i.e. an excessive tolerance, both civil and ecclesiastical, which brings together the "enemies of God" and tends towards (...) the destructive indifference of the Christian religion. Conversely, this leads him to rehabilitate a certain religious and ecclesiastical intolerance. (shrink)

Eco-ethics faces a major challenge: to contribute to the development of a virtuous technological society, capable of improving the psychological and mental well-being of those who shape our society. This challenge is immense and we are at a critical moment. Digital technologies have become deeply embedded in our daily lives, influencing how we engage with the world, learn, and interact with others, for better or worse. Given that the premise of technological development is ambivalent, which is inherent in the process (...) of metamorphosis, we must consider the possibility and necessity of making choices in the process of innovation and technological development. We can ask ourselves: on the basis of which set of values? With what horizons of meaning? In order to try to provide answers to these questions, one of the challenges of this article will be to consider the importance of integrating an aesthetic dimension into what we call the work of ethics. (shrink)

Physical reality is always in a unique state, and its presence has no duration. Motion, as passing from one state of reality to another, requires at least two states. If physical reality is always in a unique state, there is no movement in it. For motion to exist, there must then be another dimension of reality—where unicity is replaced by plurality, i.e., by its negation—by an observer-created non-physical reality, an abstract representation of reality, where past states remain present and motion (...) is possible. Motion then requires retaining the past, and retaining the past is possible only in the observer’s representation of reality—in what Kant called phenomenal reality. (shrink)

v. 1. Raison et conscience de soi.--v. 2. Raison et histoire.