Promythion.--Antipodes.--Le fanatisme des formules.--La morale au service de l'état.--De l'asynaptisme.--Une société super-étatiste il y a trente siècles.--Le monde périodique.--L'état et le problème social.--Epimythion.

Mettre à la question l’éthique de Heidegger, c’est répondre à l’impossibilité d’en dire le fondement dans les termes de ses propres préoccupations thématiques. Car si l’éthique évoque une « patrie » du Dasein, celui-ci demeure tragiquement étranger à son appel. Étrangeté entretenue par un inextricable conflit du langage et de l’Être, ainsi que due au privilège de la « mortalité » sur la puissance créatrice de la « natalité ». D’où une lecture de cette « analytique des ultimes » dont (...) est porteur le texte Des Hégémonies brisées. Lecture qui ne gage du reste pas du succès d’une éthique « heideggérienne », mais ouvre la voie vers une reprise fondationnelle du rapport du Dasein à son éthique. (shrink)

Quand, en 1747, Diderot et d’Alembert reprennent la direction de l’Encyclopédie, ils héritent d’un projet conçu au départ comme une traduction de la Cyclopaedia d’Ephraïm Chambers. Celle-ci ayant laissé son empreinte sur ce qui sera présenté par la suite comme un ouvrage original, les éditeurs seront souvent amenés à revenir sur leur relation au modèle anglais. Dans les polémiques autour de la publication des premiers volumes, les emprunts à Chambers, entre autres, ont été relevés par les défenseurs de la religion, (...) qui accusaient les encyclopédistes à la fois de plagiat et d’impiété. À partir de ces remarques, cet article propose de considérer la contribution de l’abbé Mallet, l’un des premiers collaborateurs recrutés par Diderot et d’Alembert, et auteur de plusieurs centaines d’articles de l’Encyclopédie. Définir ce qui y relève de l’emprunt ou de l’invention révèle des erreurs majeures dans l’histoire de la réception de cet ouvrage, ce qui nécessite une réévaluation de son théologien principal. (shrink)

Probability and Statistics: 5 Questions is a collection of short interviews based on 5 questions presented to some of the most influential and prominent scholars in probability and statistics. We hear their views on the fields, aims, scopes, the future direction of research and how their work fits in these respects. Interviews with Nick Bingham, Luc Bovens, Terrence L. Fine, Haim Gaifman, Donald Gillies, James Hawthorne, Carl Hoefer, James M. Joyce, Joseph B. Kadane Isaac Levi, D.H. Mellor, Patrick Suppes, Jan (...) von Plato, Carl Wagner, Sandy Zabell. (shrink)

Den finske filosof Jaakko Hintikka er en af det 20. århundredes mest indflydelsesrige tænkere. Han blev født i 1929 i Vantaa i Finland og studerede filosofi og matematik ved universitetet i Helsinki under Eino Kaila og G.H. von Wright. Kaila er ikke kendt af mange - om end han af sin samtid blev anset som en sand naturfilosof, kyndig i såvel humaniora som naturvidenskab - men von Wright, den finske filosof med det tyskklingende efternavn, ringer måske en klokke. For nu (...) lige at få kongerækken på plads overtog von Wright i en periode Ludwig Wittgensteins professorat i Cambridge og Wittgensteins lærermester (for en tid) var ingen ringere end Lord Bertrand Russell. I begyndelsen af 1950'erne fik Hintikka en stilling på Harvard University og har sidenhen beklædt fornemme professorater blandt andet på Stanford University, Florida State University (samtidig med hans altid faste professorat på universitetet i Helsinki) og Boston University, hvor han stadig virker på fuld tid, selv om han snart passerer de 80. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS ~49 actual politics as President of the Italian Liberal Party from 1944 to i947, but demonstrates through a study of Piero Gobetti that neither Croce's own conservatism nor his doctrinal rigidity was a necessary corollary of "absolute historicism" in politics. As the main intellectual beacon of opposition to Fascism during its twenty years of power, Croce enjoyed enormous prestige in 1944; but as Don Benedetto, with his (...) great family estates in the South, he could not bring himself to admit that, if Fascism was only an "interlude," it was precisely an interlude in the resolution of a social crisis. As Roberts says (233) Croce's philosophical liberalism validated his right to hold conservative views; but if he wanted to speak for a "pre-partisan" view, he should have avoided party involvements altogether. He undermined his own philosophical authority in a matter of months, and so lost his greatest cultural opportunity. When he died in 195~ he was already a back number, and it was no one's fault but his own. Roberts does a good job on Croce's historical works in the next chapter. Croce's conservatism, his ingrained personal prejudice against serious social change, explains the evident presence of an element of special pleading in the Historyofltaly x87I-I915, and the History of Europe in the Nineteenth Century. All of Croce's formal histories were written as part of his defence of the liberal spirit against Fascism. But in these two works, which dealt with the world in which Fascism was actually born, we can readily detect his anxiety to prove that Fascism was indeed an interlude--and that when it was over nothing important would be changed. His other works are more respectable examples of "ethico-political history," but that is only because they are more "ethical" and less "political," so to speak. Croce was in many ways fortunate to live and work in the great "interlude" between 1914 and i945. For the fact is that he was not himself very good at the sympathetic and humanely humble dialogue that his theory called for, and the worst of his many heritages from Hegel was precisely that identification of philosophy with the "logic of the pure concepts" which enabled him to defend himself against philosophical dialogue with such righteous certitude. Roberts has none of this righteous spirit, and I hope most earnestly that his book will help many readers to see past it in Croce. H. S. HARRIS York University Michel Haar. Le chant de la terre. Paris: Editions de l'Herne, 1987. Pp. 3oL FF 13o. In Le chant de la terre Michel Haar finds himself swimming upstream. Whereas many Parisian thinkers conclude that every possiblefundamentum inconcussumhas finally met its end, Haar holds "that the thought of Ereignisdoes not give way.., to a liberation of multiple and decentered forces. On the contrary, the turn from the oblivion of Being marks a reentry into the Simple and a concentration in the Same [l'Unique]" (a7)" Thus Haar's general concern is with foundations and origins. However, Haar's project is not a resumption of Cartesian philosophy, for he resumes Heidegger's analysis of Dasein in Being and Time, which undercuts Cartesian dualism and shows that man, as Being-in-the-world, is essentially finite, historical, and 150 JOURNAL OF THE HISTORY OF PHILOSOPHY 28:1 JANUARY 1990 linguistic. Haar then undertakes the sisyphean task of showing that something called 'earth,' while itself ahistorical and "pre-linguistic," is at the basis of man's historical and thoroughly linguistic existence. Therefore it behooves Haar, given the abysmal difference between the historical/linguistic domain and the ahistorical/pre-linguistic domain, to show that the latter can have a foundation in the former--that is, how the ahistorical, prelinguistic earth makes a difference for man even though one can never "escape" the historical/linguistic realm in any practical or theoretical sense. To do this Haar initially appeals to two Heideggerian notions: Stimmung (roughly translated as 'disposition') and phusis. Following Heidegger, Haar argues that disposition, while rooted in Dasein's facticity, by nature is attuned to something beyond this facticity. Since "every Grundstimraung reveals the Grund [ground], the abysmal foundation... (shrink)

O'Donnell, J. R. Anton Charles Pegis on the occasion of his retirement.--Conlan, W. J. The definition of faith according to a question of MS. Assisi 138: study and edition of text.--Spade, P. V. Five logical tracts by Richard Lavenham.--Maurer, A. Henry of Harclay's disputed question on the plurality of forms.--Brown, V. Giovanni Argiropulo on the agent intellect: an edition of Ms. Magliabecchi V 42.--Synan, E. A. The Exortacio against Peter Abelard's Dialogus inter philosophum, Iudaeum et Christianum.--Fitzgerald, W. Nugae Hyginianae.--Sheehan, M. (...) M. Marriage and family in English conciliar and synodal legislation.--Shook, L. K. Riddles relating to the Anglo-Saxon scriptorium.--Boyle, L. E. The De regno and the two powers.--Colledge, E. A Middle English Christological poem.--Gough, M. R. E. Three forgotten martyrs of Anazarbus in Cilicia.--Häring, N. Chartres and Paris revisited.--Hayes, W. Greek recentiores, (Ps.) Basil, Adversus eunomium, IV-V.--Owens, J. The physical world of Parmenides. (shrink)

Perry Hendricks has recently argued that endorsing the divine hiddenness objection to the existence of God ‘eliminates’ or ‘does away with’ all de jure objections to theism. So, he says, anyone who endorses the divine hiddenness objection must ‘reject’ any de jure objection. ‘And this,’ he says, ‘means that the argument from divine hiddenness is costly for atheists’. However, although Hendricks's argument is an interesting one, it does not establish any of these things, at least on any natural (...) understanding of his claims. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Dieu comme soi-même: connaissance de soi et connaissance de Dieu selon Thomas d’Aquin: l’herméneutique d’Ambroise Gardeil by Camille de BelloyThomas M. Osborne Jr.Dieu comme soi-même: connaissance de soi et connaissance de Dieu selon Thomas d’Aquin: l’herméneutique d’Ambroise Gardeil. By Camille de Belloy, O.P. Paris: Vrin, 2014. Pp. 297. €32.00 (paper). ISBN: 978-2-7116-2605-2.This book is a discussion of La Structure de l’âme et l’expérience mystique (1927) by Ambroise Gardeil (...) (1859–1931). In this two-volume work of mystical theology, Gardeil explains the material cause of the experiential knowledge that comes from the gift of wisdom, which is one of the seven gifts of the Holy Spirit. La Structure is the third book in a trilogy that focuses on the supernatural knowledge of God, beginning with apologetics in La Crédibilité et l’apologétique (1st ed. 1908), and continuing with the nature of revelation in Le Donné révélé et la théologie (1st ed. 1910). In La Structure, Gardeil develops the thesis that there is an analogy between experiential self-knowledge and the mystical experiential knowledge of God. In the course of his inquiry, Gardeil touches upon philosophical and theological problems concerning self-knowledge, intentionality, the structure of the mind (mens), God’s indwelling in the souls of the just, and the relationship between faith and the gift of wisdom. De Belloy’s new volume is on Gardeil’s presentation of this analogy and its reception by his contemporaries.De Belloy considers largely the issues that surround self-knowledge, the structure of the soul, and mystical experience. He draws together material from Gardeil’s own sources, Gardeil’s contemporaries, and subsequent Thomistic scholarship. He sheds light on the issues themselves, the historical context, and different hermeneutical strategies in Thomism. According to De Belloy, this twentieth-century Thomistic and largely Dominican discussion is important for contemporary philosophers and theologians. To shed light on the context, De Belloy considers a lengthy three-part “Examen de conscience” in Revue Thomiste (1928–29), in which Gardeil responded to published and unpublished comments by his fellow Dominicans Réginald Garrigou-Lagrange (a former student), Marie-Dominique Roland-Gosselin (Le Saulchoir), and Albino González Menéndez-Reigada, as well as a young student, Jean Daujat. De Belloy remarks that Maritain’s discussion of Gardeil in The Degrees of Knowledge to some extent attempts to harmonize the substance of Gardeil’s work with Garrigou-Lagrange’s critical comments. De Belloy emphasizes the interaction between Gardeil and Roland-Gosselin, and at the end of his volume, includes their previously unpublished correspondence.Although De Belloy often notes the difficulty of reading Gardeil’s neo-Scholastic prose, it seems to me that the non-native French reader will find Gardeil more accessible than De Belloy, especially when the latter draws on writers such as Henri Bergson and Hans-Georg Gadamer. Moreover, De Belloy’s discussion is easier to follow if one has already read and is familiar with the four parts of Gardeil’s La Structure. In part 1, Gardeil addresses the structure of mind or spirit (mens), and in particular considers Augustine’s [End Page 472] three main, threefold divisions of the soul in De Trinitate (mens, notitia, amor; memoria [sui], intelligentia, voluntas; memoria [Dei], intelligentia, amor) and Aquinas’s own interpretation and appropriation of these divisions. In part 2, Gardeil describes the way in which sanctifying grace, a created quality that is distinct from the infused virtues, causes the soul’s conformity to God’s essence. In part 3, he discusses God’s presence within the souls of the just and agrees with previous Thomists that God is especially present to the just as an object of faith and love. In part 4, he applies the previous discussion to the structure of mystical knowledge. This last part is the culmination of the entire work, as it addresses the analogy between self-knowledge and the knowledge of God that was defended by earlier Dominican Thomists such as John of St. Thomas (1589–1644) and Thomas de Vallgornera (c. 1595–1665).Part... (shrink)

Publié de 1899 à 1950, le Dictionnaire de théologie catholique a longtemps été considéré comme l’incarnation de positions doctrinales conservatrices. À parcourir les articles qui traitent en son sein des domaines et des méthodes de la théologie, comme les articles Fondamentale ou générale (théologie) du chanoine Albert Michel, Lieux théologiques d’Ambroise Gardeil, Salamanque (théologiens de) de Thomas Deman, Thomisme de Réginald Garrigou-Lagrange ou encore Théologie d’Yves Congar, force est de constater que le Dictionnaire de théologie catholique a en réalité activement (...) participé aux grands débats épistémologiques qui ont contribué à renouveler profondément le champ de la théologie catholique contemporaine. (shrink)

Désormais accessible du fait de l’ouverture des archives vaticanes pour le pontificat de Pie XII, le dossier de la Congrégation du Saint-Office sur le Père Congar fait toute la lumière sur les trois passages du théologien devant elle. Le premier, en janvier 1939, concerne Chrétiens désunis qui s’en tire avec un avertissement bénin, mais suffisant pour que la seconde version du livre ne soit jamais publiée. Le second, en 1951-1952, concerne Vraie et fausse réforme dans l’Église qui est interdit de (...) réédition et de traduction. Alors que les deux premiers se sont déroulés en l’absence du Père Congar et à son insu, le troisième voit sa comparution au Saint-Office, en décembre 1954, pour un interrogatoire sur l’ensemble de son œuvre. Deux dominicains français, les Pères Garrigou-Lagrange et Gagnebet ont été mêlés de près à ces différentes procédures. En octobre 1955, le théologien est assigné à Cambridge par le maître général des dominicains, avec soumission à la censure romaine du moindre de ses écrits. Son exil ne finira qu’en décembre 1956 avec son assignation au couvent de Strasbourg. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:MARITAIN AS AN INTERPRETER OF AQUINAS ON THE PROBLEM OF INDIVIDUATION }UDE P. DOUGHERTY The Catholic University ofAmerica Washington, D.C. I T HE MEDIEVAL problem of individuation is not the contemporary problem of "individuals" or "particulars" discussed by P. F. Strawson, J. W. Meiland, and others.1 In a certain sense the problem of individuation originates with Parmenides, but it is Plato's philosophy of science that bequeaths the problem to (...) Aristotle and to his medieval commentators. Its solution in Aquinas is not that of Aristotle, nor is it that of Scotus or Suarez. Aquinas will distinguish between the problem of individuation and what we may call the problem of "individuality" or the problem of "subsistence." The solution to both will draw upon many Aristotelian distinctions but will incorporate key elements of St. Thomas's own metaphysics, including the real distinction between essence and existence and his doctrine of participation. It is Maritain's appropriation of St. Thomas's metaphysics that enables him to produce a realistic philosophy of science, one that he offers as compatible with contemporary scientific enquiry. It also enables him to develop a theory of person and personality. But the story begins with Plato. Although Plato's theory of knowledge may appear fanciful to the modern reader, his analysis of scientific knowledge contains a basic set of observations whose truth remains uncontested even 1 Cf. P.F. Strawson, Individuals: An Essay in Descriptive Metaphysics (London: Methuen and Co., 1959); J.W. Meiland, Talking About Particulars (New York: Humanities Press, 1970); P. Butchvarov, Resemblance and Identity (Bloomington: Indiana University Press, 1966). 19 20 JUDE P. DOUGHERTY though his explanation be faulty. Plato saw clearly that science is of the universal. Things may be particular, but when we consider them as objects of enquiry, the intellect focuses upon the form taken as an exemplar. In Plato's explanation things belong to their various kinds by participating in incorporeal, eternal, and unchangeable archetypes. From a realist's vantage point the problem may be stated simply: Since things are singular, how is it that we intellectually apprehend them as universal? Aristotle's solution is well known and it is one adopted and amplified by St. Thomas. Universals are abstracted from singular things. No one would present Maritain as a medievalist, but, as an interpreter of Aquinas, he has wielded considerable influence in the United States and in Latin America. Many have come to St. Thomas under his tutelage. His knowledge of Aquinas is extensive and is drawn upon throughout his lifelong work, but perhaps nowhere more than in his philosophy of science and in his discussions of the person. The primary text for Thomas's doctrine of individuation is his commentary on Boethius's De Trinitate, where he discusses the division and methods of the sciences. Maritain's philosophy is indebted mainly to his reading of Thomistic texts, but he draws heavily, as well, on the works of his contemporaries, Reginald Garrigou-Lagrange and Louis Geiger, and on those of the classic commentators on Thomas, Cajetan, Sylvester of Ferrara, and John of St. Thomas. Though employing St. Thomas, Maritain is always a man of the twentieth century. In books such as the Degrees of Knowledge, Science and Wisdom, Existence and the Existent, and A Preface to Metaphysics, his foe is always some contemporary exponent of a nominalist position.2 "Nominalists,'' he will say, "have a taste for the real, but no sense of being."3 Timeless 2 Degrees ofKnowledge [Les Degres du Savoir(l 932)], trans. G.B. Phelan, 4th ed. (New York: Charles Scribner's Sons, 1959); Science and Wisdom [Science et Sagesse (1935)], trans. B. Wall (New York: Charles Scribner's Sons, 1940); Existence and the Existent [Court Traite de L:Existence et de L:Existant (1947)], trans. L. Galantiere and G.B. Phelan (New York: Pantheon Books, 1948); A Preface to Metaphysics [Sept Le~ons sur L'Etre et les Premieres Principes de la Raison Speculative (1934)], trans. B. Wall (New York: Sheed and Ward, 1939). 3 Degrees of Knowledge, 3. AN INTERPRETER OF AQUINAS 21 metaphysics, he will lament, no longer suits the modern intellect. "Three centuries of empirico-mathematics have so warped the intellect... (shrink)

Why do we spend so much of our time passing on amusing anecdotes, making wisecracks,watching The Simpsons? In Inside Jokes, Matthew Hurley, DanielDennett, and Reginald Adams offer an evolutionary and cognitive perspective.

In lieu of an abstract, here is a brief excerpt of the content:Love of God above SelfJordan OlverIS THERE ANY LOVE that is not ultimately a form of self-love? Anders Nygren famously maintained that for Thomas Aquinas there is not. Nygren was led to this conclusion in large part by Aquinas’s claims that love is an act of the will and that the ultimate end of the will is happiness: if every act of love is on account of happiness as (...) an ultimate end, it seems to follow that all love of others is motivated by, and reducible to, love of self.1 Others have drawn this conclusion for similar reasons. Scott MacDonald, for example, interprets Aquinas as proposing “egoistic rationalism”; he believes that this ethical position follows from Aquinas’s claim that human beings, like all creatures, seek their perfection.2Texts, however, can be produced to show that Aquinas himself believes that nonegoistic love is possible.3 If he is an [End Page 97] egoist, he is not so intentionally; he can only be so in the sense that his principles, despite his wishes, necessitate such a position. While Nygren interpreted Aquinas as an unwilling egoist of this sort,4 most modern scholars of Aquinas’s thought on love have held that his principles do not necessitate egoism, and they have endeavored to explain how nonegoistic love is possible on Thomistic grounds. Modern attempts to solve the “problem of love in Thomas Aquinas” normally look back to Pierre Rousselot’s 1908 work Pour l’histoire du problème de l’amour au moyen âge.5 Rousselot identified the “problem of love” as whether a love that is not egoistic is possible and, if it is, what the relation might be between this love and the love of self which appears to be the foundation of natural tendencies.6 Rousselot believed that in the Middle Ages this problem was primarily dealt with through the consideration of the more particular problem of whether it is possible to love God above self apart from grace. This approach, he thought, offered significant advantages: it was simultaneously concrete and profound, and the object of love was both the last end and the author of all natural appetites.7 If genuine love for another is possible, that possibility would be discoverable in this case and through analysis of love of God above self it would seem that one could [End Page 98] arrive at the principles needed to make sense of other nonegoistic loves.8 Accordingly, when Rousselot presented Aquinas’s solution to the problem of love, he did so exclusively through an explanation of Aquinas’s teaching on love of God above self.9 The most notable feature of this account was its appeal to the part-whole relation: Rousselot proposed that for Aquinas our love for God above self is due to the fact that we relate to God as a part to a whole.Rousselot’s work inspired a scholarly discussion that has persisted now for over a century. This discussion may be roughly divided into three stages: the early twentieth century, the mid-twentieth century, and the late-twentieth century to the present. General agreement with Rousselot characterizes early twentieth-century scholarship. Scholars of this period, such as Charles-Vincent Héris, Reginald Garrigou-Lagrange, and H.-D. Simonin, may claim that Rousselot neglects or overemphasizes something, but they do not assert that he is substantially wrong.10 By contrast, rejection or neglect of the “part-whole” approach to love of God above self characterizes the scholarship of the mid-twentieth century. Étienne Gilson, in his 1932 work L’esprit de la philosophie médiévale, vigorously objects to Rousselot’s account, arguing that the part-whole relationship, as it functions in Aquinas’s arguments for love of God above self, should not be understood in “a distressingly literal way,” but simply as “a metaphor, the first moment in a manuductio.”11 [End Page 99] Louis-Bertrand Geiger also emphatically rejects Rousselot’s account, arguing that the real explanation of disinterested love is to be found in the will’s special, “objective” inclination to the “good in itself” as opposed to the “good for me”; we love God... (shrink)

Substantial evidence has shown that involvement in peer-to-peer farming networks influences whether a farmer decides to try a new practice. Formally organized farmer networks are emerging as a unique entity that blend the benefits of decentralized exchange of farmer knowledge within the structure of an organization providing a variety of sources of information and forms of engagement. We define formal farmer networks as farmer networks with a distinct membership and organizational structure, leadership that includes farmers, and an emphasis on peer-to-peer (...) learning. This study complements existing ethnographic research on the benefits of organized farmer networking by examining farmers in one longstanding formal farmer network, Practical Farmers of Iowa. Using a nested, mixed-method research design, we analyzed survey and interview data to understand how participation and forms of engagement in the network are associated with the adoption of conservation practices. Responses from 677 farmers from a regular member survey disseminated by Practical Farmers of Iowa in 2013, 2017, and 2020 were pooled and analyzed. GLM binomial and ordered logistic regression results indicate that greater participation in the network, particularly through in-person formats, has a strong and significant association with greater adoption of conservation practices. Logistic regression results show that building relationships in the network is the most important variable for predicting whether a farmer reported adopting conservation practices as a result of participation in PFI. In-depth interviews with 26 surveyed member farmers revealed that PFI supports farmers to adopt by providing information, resources, encouragement, confidence building, and reinforcement. In-person learning formats were more important to farmers relative to independent formats because they were able to have side conversations with other farmers, ask questions, and observe results. We conclude that formal networks are a promising way to expand the use of conservation practices, particularly through targeted efforts to increase relationship building in the network through face-to-face learning opportunities. (shrink)

Canada has a marked shortfall between the supply and demand for kidneys for transplantation. Median wait times for deceased donor kidney transplantation vary from 5.8 years in British Columbia, 5.2 years in Manitoba and 4.5 years in Ontario to a little over 2 years in Quebec and Nova Scotia. Living donation provides a viable option for some, but not all people. Consequently, a small number of people travel abroad to undergo kidney transplantation by commercial means. The extent to which they (...) are aware of the potential risks to their health and the health of the kidney vendors is unclear. Travel abroad to obtain a kidney commercially i.e. transplant tourism (TT), raises ethical issues which include the exploitation of the poor, uncertainty of donor informed consent to nephrectomy, poor clinical care and lack of follow up for the donor, commodification of the body and inequity of access to medical care for donors. Also, TT widens socioeconomic disparities in access to transplantation, differing from the Canadian system of universal coverage for healthcare. The Canadian transplant community has discussed how to respond to patients who plan to travel abroad for TT or return with a purchased kidney. Unease rests in the tension between the duty to care for legitimate Canadian residents and the unwillingness to enable TT. This paper discusses three anonymized cases and the Canadian responses to TT as recorded in academic literature and a formal statement by relevant professional bodies. (shrink)

Vite oubliée au lendemain du concile Vatican II, la contribution du P. Garrigou-Lagrange (1877-1964) au débat de l’entre-deux-guerres sur l’ascétique et la mystique a pourtant été essentielle, et Perfection chrétienne et contemplation, le grand livre qu’il publie en 1923 et qui rassemble des articles déjà parus dans La Vie spirituelle, mérite sans contredit d’être tenu pour un classique de la théologie française du xx e siècle. L’ouvrage se place à un carrefour polémique crucial en même temps qu’il conserve d’importantes traces (...) du dialogue théorique entre le P. Garrigou-Lagrange et le philosophe Jacques Maritain. Au terme de quatre années de combat polémique acharné, depuis la parution du premier numéro de La Vie spirituelle jusqu’à la publication de Perfection chrétienne et contemplation, le P. Garrigou-Lagrange est parvenu à asseoir sur la scène théologique une école de spiritualité dominicaine aisément identifiable. (shrink)

Compiling empirical work from management and social science disciplines, the Research Companion to Ethical Behavior in Organizations provides an entry point for academic researchers and compliance officers interested in measuring the moral dimensions of individuals. Accessible to newcomers but geared toward academics, this detailed book catalogs the varied and nuanced constructs used in behavioral ethics, along with measures that assess those constructs. With its cross-disciplinary focus and expert commentary, a varied collection of learned scholars bring essential studies into one volume, (...) creating a resource that promises to enhance the burgeoning field of behavioral ethics"--Publisher's web site. (shrink)

In this interview, James L. McClelland responds to questions regarding connectionist models of cognition, a theory inspired by information processing in the brain. McClelland explains the distinction between symbolic and non-symbolic processing for a better understanding of mental processes. He argues that connectionist models can perform the computations which we know the brain can perform. In addition, he responds to several general questions on the perspectives of computational models of cognition.

Résumé : Le PPBS a été conçu comme un instrument destiné à ceux qui décident de l'allocation des ressources publiques : il doit leur permettre de prendre de meilleures décisions. S'il est très difficile de repérer et de juger les choix que le développement du système a inspirés aux Etats-Unis, il n'en est pas mains certain que ses résultats tangibles sant maigres car la masse des anciens programmes, principale source potentielle de moyens nouveaux, n'a guère été remise en question.La valeur (...) intrinsèque du PPBS ne peut être mise en cause. Ce qui doit l'être, c'est la lenteur de son développement, qui demeure peu avancé. Cette lenteur s'explique, car le système ne peut produire des fruits dans une terre stérile qu'on n'a pas préparée.La brutalité et les maladresses de l'opération déclenchée en 1965 dans le gouvernement fédéral américain ne pouvaient que renforcer la résistance au changement et retarder, sinon compromettre, le succès final. Les perspectives demeurent heureusement favorables, puisque la nouvelle administration ne semble pas décidée à faire machine arrière et que les Etats et Villes ont démarré sous de bien meilleurs auspices.La principale conclusion qu'imposent les expériences américaines est que toute juridiction intéressée par le PPBS doit impérativement développer, de la façon la plus générale, la volonté d'instaurer le système et s'assurer les moyens de le faire. C'est dire qu'il est peu sage d'engager la bataille sur tous les fronts à la fois : il faut tenter des percées. Mais c'est dire aussi combi en l'information et la formation sant essentielles. A cet égard, l'installation généralisée de certains éléments du système, à savoir la structure de programmes et le budget-programme, loin de présenter des inconvénients, peut constituer un excellent exercice en dehors de son utilité directe pour le preneur de décision. La bataille en cause est surtout celle de la conviction: l'outil est prêt, il est bon, encore faut-il que l' ouvrier accepte de s'en servir.Samenvatting:Planning-programming-budgeting werd ontworpen als een instrument voor diegenen die beslissen over de toewijzing van de overheidsmiddelen.Dit instrument moet de beslissers in staat stellen betere beslissingen te treffen. Het is niet makkelijk deze beslissingen op te sporen en te beoordelen welke in de Verenigde Staten getroffen werden onder invloed van de ontwikkeling van deze systeembenadering. Toch is het met vrij grote zekerheid te stellen dat de tastbare resultaten gering zijn omdat de veelheid aan oude programma's die tenslotte toch de voornaamste potentiële bronnen zijn van nieuwe middelen, nooit werden aangevochten.De intrinsieke waarde van PPBS kan daarom evenwel niet worden genegeerd. Wat wel dient aangeklaagd is de traagheid van zijn aanslepende ontwikkeling. Deze traagheid is te verklaren door het feit dat het systeem slechts vruchten kan afwerpen zo het ingeplant wordt in degelijk voorbereid terrein.De brutaliteit en de onhandigheden bij de operatie die in 1965 werd ingezet in het amerikaans federaal overheidsbestel konden niets anders dan de weerstand tegen de verandering versterken en afbreuk doen aan het uiteindelijk slagen van het systeem. Gelukkiglijk blijven de vooruitzichten gunstig want de nieuwe beleidsvoerders sinds de presidentsverkiezingen, blijken ermee te willen doorgaan en de staten en lokale overheden zijn ermee van wal gestoken onder veel betere omstandigheden. Het doorslaggevend besluit uit de amerikaanse ervaringen terzake is wel dat elke instantie welke belangstelling heeft voor PPBS, nodig moet op zo breed mogelijk vlak de wil doen groeien om het systeem te ontwikkelen en er ook de nodige middelen toe ter beschikking stellen. Dit betekent tevens dat het weinig aan te bevelen is de strijd op alle fronten terzelvertijd aan te binden maar wel geleidelijk doorbraken te verwezenlijken. Dit brengt dan evenwel ook met zich dat informatie en vorming essentieel zijn bij deze strategie. In dit verband moet dan ook gezegd worden dat reeds het invoeren van sommige deelementen van het systeem, zoals de programmastructuur en het programmabudget, voor de beslisser nuttig kan zijn voor zijn persoonlijk inzicht en vorming.De te voeren actie dient nog slechts te worden toegespitst op het overtuigen van de verantwoordelijken. Het instrument is immers gebruiksklaar en degelijk, er is alleen nog het wachten op de wil van de gebruiker dit instrument ter hand te nemen. (shrink)