Comment Sortir de la Terreur. by Bronislaw Baczko The Kiss of Lamourette. by Robert Darnton Les Origines Culturelles de la Revolution Francaise. by Roger Chartier Naissance du Journal Revolutionnaire. by Claude Labrosse; Pierre Retat "Mere Words," The Journal of Modern History, June 1991. by Dorinda Outram Revolutionary News: The Press in France 1789-1799. by Jeremy D. Popkin.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Treatise of the Three Impostors and the Problem of Enlightenment: A New Translation of the Traité des trois Imposteurs by Abraham AndersonJan W. WojcikAbraham Anderson. The Treatise of the Three Impostors and the Problem of Enlightenment: A New Translation of the Traité des trois Imposteurs. Lanham, MD: Rowman & Littlefield Publishers, 1997. Pp. xiv + 165. Cloth, $52.50. Paper, $21.95.This work results from a seminar, organized by (...) Richard H. Popkin, sponsored by the Foundation for Intellectual History, and held in Leiden in 1990, in which various [End Page 368] aspects of the history and significance of the Traité de trois Imposteurs were studied. As the title of the work indicates, it contains an English translation of the Traité. It also contains three short essays of commentary (the second of which is a modified version of Anderson’s contribution to the volume of essays which resulted from the Leiden seminar, Heterodoxy, Spinozism and Free Thought in Early Eighteenth Century Europe: Studies on the Traité des trois Imposteurs, edited by S. Berti, F. Charles-Daubert, and R. H. Popkin). There is a select bibliography, but no index.The Treatise consists of a critique of revelation (which is exposed as a fiction of the imagination), along with a discussion of the ways in which claims to revelation made by crafty politicians have enslaved humankind. It also includes scurrilous stories about three of the main alleged impostors: Moses, Jesus, and Mohammed, as well as a more philosophical discussion of God, the soul, and demons.The translation is of Pierre Rétat’s 1973 edition of the 1777 edition of the Traité. This edition was chosen out of a number of virtually identical editions because it is accompanied by three very brief documents related to the Treatise (“Sentiments Concerning the Treatise of the Three Impostors: Extract of a Letter or Dissertation of Mr. de La Monnoye on this Subject,” a “Response to the Dissertation of Mr. de La Monnoye,” and a “Copy of Article IX of the Second Part of the First Volume of the Mémoires de Littérature”). Anderson’s reasons for selecting this edition are sound. The accompanying documents are of interest in their own right; in addition, they are the focus of Anderson’s essays of commentary and are (as he claims) necessary for a proper understanding of the significance of the Treatise. Although earlier English translations exist (1844, reprinted 1846, reprinted 1904) they are either not readily available or are not reliable in that the manuscript original is not readily identifiable. Hence Anderson’s translation is a welcome addition to the literature for those (both specialists and nonspecialists) whose circumstances do not permit a study of the 1777 French edition.The first two essays of commentary concern political issues, as indicated by their inclusion in “Part I: The Politics of the Traité des trois Imposteurs.” In the first, entitled “On a Section of Prosper Marchand’s Private Catalogue,” Anderson refutes the claim made by Margaret C. Jacob in The Radical Enlightenment that a section of Prosper Marchand’s library catalogue shows that Marchand considered the Traité to be in the tradition of Protestant radicalism and republicanism. After a careful analysis of the works listed in this section of the catalogue, Anderson concludes that (with one exception) the books in this section constitute a bibliography of works that “either exemplify the uses of literary study for the defense of orthodoxy or belong to a literary tradition of the cynical study of those uses, or consist in a parody and public exposure of that cynical study” (81). In the second essay, “Sallengre, La Monnoye, and the Traité des trois Imposteurs,” Anderson argues that rather than being a work of radical propaganda, the Traité was part of a satirical campaign against the “conformist libertine intelligentia” (x) of Louis XIV—those who believed that the fact of imposture ought not become public knowledge because they believed that religion ought to serve to enforce the rights of monarchy.“Part 2: Philosophy in the Traité des trois Imposteurs” consists of a single essay, “Descartes the Impostor, Bayle, and the Hidden Origins of Enlightenment.” Here, Anderson explores puzzling aspects of the... (shrink)

Journal Name: Cognitive Linguistics Issue: Ahead of print.

The main objective of this article is to capitalise on many years of research, and of practice, relating to the use of introspection in a research context, and thus to provide an initial outline description of introspection, while developing an introspection of introspection. After a description of the context of this research, I define the institutional conditions which would enable the renewal of introspection as a research methodology. Then I describe three aspects of introspective practice: 1) introspection as a process (...) of becoming aware, theorized through Husserl's model of consciousness modes; 2) introspection as recollection, through the model of retention and awakening in Husserl's theory of memory; 3) the use of universal descriptive categories for the description of all lived experiences, as a guide for skilled practice of introspection in research. Finally I examine the question of the validation of introspective data, suggesting a strong distinction between the ethical criterion and the epistemic criterion of truth. (shrink)

In this 1999 book Pierre Keller examines the distinctive contributions, and the respective limitations, of Husserl's and Heidegger's approach to fundamental elements of human experience. He shows how their accounts of time, meaning, and personal identity are embedded in important alternative conceptions of how experience may be significant for us, and discusses both how these conceptions are related to each other and how they fit into a wider philosophical context. His sophisticated and accessible account of the phenomenological philosophy of (...) Husserl and the existential phenomenology of Heidegger will be of wide interest to students and specialists in these areas, while analytic philosophers of mind will be interested by the detailed parallels which he draws with a number of concerns of the analytic philosophical tradition. (shrink)

Pierre Maquet1,2,6, Steven Laureys1,2, Philippe Peigneux1,2,3, Sonia Fuchs1, Christophe Petiau1, Christophe Phillips1,6, Joel Aerts1, Guy Del Fiore1, Christian Degueldre1, Thierry Meulemans3, André Luxen1, Georges Franck1,2, Martial Van Der Linden3, Carlyle Smith4 and Axel Cleeremans5.

"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_.

Certain authors, in speaking of their works, say: My book, my commentary, my history, etc. They smack of these bourgeois homeowners, with “my house” always on their lips. They should rather speak of: our book, our commentary, our history, etc., since, generally speaking, there is far more in them of others than of their own.

Non-cognitive gadgets are fancy tools shaped to meet specific, local needs. Cecilia Heyes defines cognitive gadgets as dedicated psychological mechanisms created through social interactions and culturally, not genetically, inherited by humans. She has boldly proposed that many human cognitive mechanisms are gadgets. If true, these claims would have far-reaching implications for our scientific understanding of human social cognition. Here we assess Heyes’s cognitive gadget approach as it applies to mindreading. We do not think that the evidence supports Heyes’s thought-provoking thesis (...) that human children are taught to read minds the way they are taught to read words. We highlight a potential circularity lurking behind this analogy, and we explain why we are unpersuaded by Heyes’s anti-mentalistic proposal for handling data inconsistent with the gadget view, which others take to be evidence for mindreading in human infancy. We conclude that while human minds may well be filled with gadgets, mindreading is unlikely to be one of them. (shrink)

Avec une grande simplicité, Pierre Jacerme décrit dans cet ouvrage, ce qu'est le monde et comme l'habiter, quelle pourrait être la forme d'un déracinement positif et comment cela implique de retrouver un rapport au divin.

LaBerge examines the ethical positions of Rawls, Kant, John Walzer adapted from J. S. Mill, and Canadian philosopher Howard Adelman are, and writes that they constitute "an ethics of human rights, ethics of the right to a historical community, and an ethics of peace.".

There are presently three broad approaches the project of naturalizing intentionality: a purely informational approach (Dretske and Fodor), a purely teleological approach (Millikan and Papineau), and a mixed informationally-based teleological approach (Dretske again). I will argue that the last teleosemantic theory offers the most promising approach. I also think, however, that the most explicit version of a pure teleosemantic theory of content, namely Millikan’s admirable theory, faces a pair of objections. My goal in this paper is to spell out Millikan’s (...) pure teleosemantic theory; then to present two objections; and finally to ask the question whether a teleosemantic framework can be saved from the objections. (shrink)

: Fodor was passionately unwilling to compromise. Of his several commitments, I focus here on informational atomism. Fodor staunchly rejected semantic holism for two conspiring reasons. He took it to threaten his commitment to the nomic character of psychological explanation. He also took it to pave the way towards relativism, which he found deeply offensive. In this paper, I reconstruct the strands of Fodor’s commitment to the computational version of the representational theory of mind that led him to informational atomism. (...) I take issue with three features of informational atomism. First, I argue that it deprives content from its expected causal role in psychological explanation. Secondly, I take issue with Fodor’s claim that only informational atomism can meet the requirements of the principle of compositionality. Finally, I argue that informational atomism yields a bloated or unwieldy category of nomic properties. Keywords: Informational Atomism; Representational Theory of Mind; Psychological Explanation; Principle of Compositionality; Jerry A. Fodor Fare i conti con l’atomismo informazionale: uno dei lasciti di Jerry Fodor Riassunto : Fodor è stato fortemente maldisposto al compromesso. Tra le molte cose di cui si è occupato, intendo qui concentrarmi sull’atomismo informazionale. Fodor ha coerentemente rifiutato l’olismo semantico per due ragioni convergenti. Lo vedeva come minaccia per il suo impegno verso il carattere nomico della spiegazione psicologica e come porta aperta verso il relativismo, cosa che considerava profondamente minacciosa. In questo lavoro, intendo riprendere le fila dell’impegno di Fodor verso la versione computazionale della teoria rappresentazionale della mente che lo ha portato all’atomismo informazionale, chiarendo tuttavia che non sono d’accordo con tre aspetti dell’atomismo informazionale. In primo luogo, mostrerò come questo sottragga al contenuto il suo ruolo causale nella spiegazione psicologica. In secondo luogo, non sono d’accordo con l’affermazione di Fodor per cui solo l’atomismo informazionale possa soddisfare i requisiti del principio di composizionalità. Illustrerò infine come l’atomismo informazionale ceda il passo a un insieme di proprietà nomiche ampio o difficile da gestire. Parole chiave: Atomismo informazionale; Teoria rappresentazionale della mente; Spiegazione psicologica; Principio di composizionalità; Jerry A. Fodor. (shrink)

L’opposition platonicienne de la Science et du Mythe, l’opposition cartésienne de la raison et de l’imagination se retrouvent dans l’effort de la physique contemporaine pour éliminer les images adventices, bien qu’aujour- d’hui comme naguère, images et mythes offrent, avec un secours pour l’invention, le seul moyen de présenter au profane une approximation concrète, d’ailleurs nécessairement inadéquate, des théories scientifiques.

Legal theories are interesting when they bite, when they organise, when they destroy, when they reveal patterns in the chaos, when they cast form or substance in stark relief, when they relate the...

Critiqués pour leur manque d’objectivité et de rationalité, les témoignages d’observations d’ovnis et d’« ufonautes » invitent-ils, dans le contexte de la crise écologique, à reposer la question de la pluralité des mondes extraterrestres ou à ouvrir plutôt celle de la pluralité des mondes terrestres? Invitent-ils à s’interroger sur les preuves de la présence d’E. T. dans notre environnement ou sur la nécessité de cesser de voir le monde dans lequel nous évoluons comme un stock de « ressources », afin (...) d’entrer en contact avec cette pluralité d’êtres et y trouver notre place dans un monde débarrassé du partage entre nature et culture? (shrink)

As a naturalistically inclined philosopher, I reject the thesis that meaning is intrinsically normative. I consider the deflationary proposal that meaning is not normative at all and I find it unacceptable. I argue from the difficulties met by the deflationary proposal in favor of the teleosemantic view that the normativity of meaning arises from biological functions.

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