Interview with Renaud Barbaras, conducted on May 18, 2011.

Recent research on autonoetic consciousness indicates that the ability to remember the past and the ability to project oneself into the future are closely related. The purpose of the present study was to confirm this proposition by examining whether the relationship observed between personality and episodic memory could be extended to episodic future thinking and, more generally, to investigate the influence of personality traits on self-information processing in the past and in the future. Results show that Neuroticism and Harm Avoidance (...) predict more negative past memories and future projections. Other personality dimensions exhibit a more limited influence on mental time travel . Therefore, our study provide an additional evidence to the idea that MTT into the past and into the future rely on a common set of processes by which past experiences are used to envision the future. (shrink)

The notion of “inherited guilt,” or ancestral fault, has played a prominent role in scholarship on ancient Greek religion and literature. Although it corresponds to no clearly circumscribed ancient concept, it has acquired something of a self-evident value in philological research. Shaped by centuries of ideological involvement with the Greek material, and by the apparently equivalent Judeo-Christian notions of corporate responsibility and original sin, the term “inherited guilt” imposes a heavy baggage of assumptions and resonances on the material it is (...) meant to describe and translate. Rather than abandoning “inherited guilt” altogether, or simply deconstructing it away, as some scholars have suggested in recent years, a new perspective grounded in a detailed understanding of its tradition is needed to make sense of the abundant and complex material at hand. A thorough engagement with the religiously charged tradition of scholarship is one of the keys to a fruitful redefinition of Greek ancestral fault. The present paper proposes to revisit the seminal discussions of the two contemporary scholars who pioneered the modern professional study of Greek religion: C.A. Lobeck and K.O. Müller. (shrink)

ObjectiveTo identify the ethical challenges associated with the development and implementation of new tuberculosis drugs and diagnostics.MethodsTwenty-three semi-structured qualitative interviews conducted between December 2015 and September 2016 with programme administrators, healthcare workers, advocates, policymakers, and funders based in the Americas, Europe, and Africa. Interviews were analysed using thematic analysis.ResultsDivergent interests and responsibilities, coupled with power imbalances, are a primary source of ethical challenges; the uncertain risk profiles of new drugs present an additional one. Although this challenge can be partially mitigated (...) through stringent pharmacovigilance, respondents highlighted that high-burden countries tend to lack the resources to facilitate safe implementation. Increased advocacy and community engagement are considered an ethical imperative for future TB development and implementation.ConclusionsThis project helps identify some of the ethical challenges of new TB technologies. It demonstrates that investigating ethical challenges through qualitative research is one way to apprehend the difficulty of implementing new TB technologies. Addressing this difficulty will require that those in positions of power reconsider their interests in relation to disempowered communities.Policy implicationsEfforts to build consensus regarding what values should underpin the global governance of TB research, prevention, and care are essential to facilitate the ethical implementation of new TB technologies. (shrink)

This paper explores the notion of sensing (Empfinden) as developed by Erwin Straus. It argues that the notion of sensing is at the center of Strauss's thought about animal and human experience. Straus's originality consists in approaching sensory experience from an existential point of view. Sensing is not a mode of knowing. Sensing is distinguished from perceiving but is still a mode of relation to exteriority, and is situated on the side of what is usually called affectivity. At the same (...) time Strauss redefines the field of that which is commonly characterized as affectivity. Sensing designates a stratum that lies deeper than the division between perceiving and feeling (s'éprouver), a self-affection that is not an alternative to the opening upon exteriority. It corresponds to a mode of immediate communication, to a sympathy with the world that does not entail any thematic dimension, but does not fall back into a blind fusion. Rather, sensing is something in the living being's mode of moving that is irreducible, and that includes a tending toward something. (shrink)

The master narrative of a profound crisis in traditional faith leading to a hardening of authority and religious persecution in late fifth-century Athens has a long scholarly history, one that maintains a persistent presence in current research. This paper proposes to reexamine some aspects of religious authority in late fifth-century Athens through one case-study: the trial of Andocides in 400 BCE. Instead of proposing a new reconstruction of the events that led to this trial, it will compare and contrast the (...) rival rhetorics of authority deployed by Andocides in De mysteriis and Ps.-Lysias in In Andocidem and attempt to locate them in their respective social and cultural contexts. (shrink)

What are emergencies and why do they matter? In this chapter (in its penultimate version), I seek to outline the morally significant features of the concept of emergency, and demonstrate how these features generate corresponding first- and second-order challenges and responsibilities for those in a position to do something about them. In section A, I contend that emergencies are situations in which there is a risk of serious harm and a need to react urgently if that harm is to be (...) averted or minimized. These conceptual features matter morally, since it is precisely to them that those who invoke emergencies to justify otherwise impermissible actions tend to appeal. The basic first-order challenge facing emergency responders is two-fold. It is, first, to identify how these features shape circumstances of action in ways that affect (or do not affect) which reasons for action and which corresponding courses of conduct are justifiably available to them. In situations when emergency responders are compelled to make authoritative determinations due to significant contestability and indeterminacies in the contours or materialization of the said features, their challenge is then also to make these determinations legitimately. In section B, I argue that second-order challenges having to do with the foreseeability of emergencies, the value(s) of exposure to them, and their preventability further compound the predicament of emergency responders. I conclude, in section C, by saying a few words about one last morally salient feature shared by many, though not all, emergencies considered in the chapter — namely, their public dimension. (shrink)

La notion d'espace sonore est devenue de plus en plus prégnante dans le domaine musical, plus particulièrement dans la musique électroacoustique. Mais comment la définir? Cette simple interrogation, dont la réponse semble évidente soulève cependant, lorsqu'elle est approfondie, une multitude d'ambiguïtés, sources de nouvelles réflexions. Comment l'écoute appréhende-t-elle l'espace? Comment s'immerge-t- elle en lui? Qu'appréhende-t-on lorsqu'on écoute? Et finalement, qu'est-ce qu'un son? Quelles en sont les limites spatiales et temporelles? Lorsque l'écoute se confronte à l'espace sonore, où se situe la (...) frontière entre perception et imagination? Tout au long du présent ouvrage, l'auteur essaie de mettre en évidence l'empreinte effective de l'écoute dans la structuration de l'espace. Il tente de montrer, en s'appuyant sur les théories esthétiques, pourquoi l'espace n'est pas pris en compte par les pensées sur la musique avant le XXe siècle. A partir de cette observation et des dernières recherches phénoménologiques de Maurice Merleau-Ponty, il met en lumière le rôle essentiel du corps de l'auditeur dans notre perception de l'espace. Ensuite, il témoigne de la façon dont les compositeurs, à partir de la seconde moitié du XXe siècle et jusqu'à aujourd'hui, n'ont cessé de développer une implication active de l'écoute, ce qui a progressivement favorisé l'émergence d'un espace musical dynamique et mouvant. Puis, au terme de sa réflexion, à l'aide des travaux sur l'énaction du neurobiologiste Francisco J. Varela, Renaud Meric s'emploie à reconstruire le lien esthétique étroit entre l'espace, l'écoute et l'imagination, lien encore peu examiné, pourtant fondamental pour comprendre notre relation complexe à la musique. (shrink)

This paper investigates how and when pairs of terms such as “local–global” and “im Kleinen–im Grossen” began to be used by mathematicians as explicit reflexive categories. A first phase of automatic search led to the delineation of the relevant corpus, and to the identification of the period from 1898 to 1918 as that of emergence. The emergence appears to have been, from the very start, both transdisciplinary (function theory, calculus of variations, differential geometry) and international, although the AMS-Göttingen connection played (...) a specific part. First used as an expository and didactic tool (e.g. by Osgood), it soon played a crucial part in the creation of new mathematical concepts (e.g. in Hahn’s work), in the shaping of research agendas (e.g. Blaschke’s global differential geometry), and in Weyl’s axiomatic foundation of the manifold concept. We finally turn to France, where in the 1910s, in the wake of Poincaré’s work, Hadamard began to promote a research agenda in terms of “passage du local au general.”. (shrink)

In French, the verb "to live" designates both being alive and the experience of something. This ambiguity has a philosophical meaning. The task of a phenomenology of life is to describe an originary sense of living from which the very distinction between life in the intransitive sense and life in the transitive, or intentional, sense proceeds. Hans Jonas is one of those rare authors who has tried to give an account of the specificity of life instead of reducing life to (...) categories that are foreign to it. However, the concept of metabolism, by which Jonas characterizes vital activity, attests to a presupposition as to life: life is conceived as self-preservation, that is, as negation of death, in such a way that life is, in the end, not thought on the basis of itself. The aim of this article is to show that life as such must be understood as movement in a radicalized sense, in which the living being is no more the subject than the product. All living beings are in effect characterized by a movement, which nothing can cause to cease, a movement that largely exceeds what is required by the satisfaction of needs and that, because of this, bears witness to an essential incompleteness. This incompleteness reveals that life is originarily bound to a world. Because the world to which the living being relates is essentially non-totalizable and unpresentable, living movement can not essentially complete itself. Thus, in the final analysis, life must be defined as desire, and in virtue of this view, life does not tend toward self-preservation, as we have almost always thought, but toward the manifestation of the world. (shrink)

In this article, I seek to make sense of the oft-invoked idea of 'public emergency' and of some of its (supposedly) radical moral implications. I challenge controversial claims by Tom Sorell, Michael Walzer, and Giorgio Agamben, and argue for a more discriminating understanding of the category and its moral force.

O a priori universal da correlação entre o ente transcendente e seus modos subjetivos de doação desenha o quadro mínimo de qualquer abordagem que se reivindique fenomenológica. Seu objetivo próprio é, então, caracterizar ao mesmo tempo a natureza exata da relação e o sentido de ser dos termos em relação, a saber, do sujeito e do mundo. Trata-se de mostrar que uma análise rigorosa da correlação necessariamente se desdobra em três níveis e que a fenomenologia está, assim, destinada a ultrapassar-se (...) a si mesma em direção a uma cosmologia e a uma metafísica. A correlação fenomenológica, a qual se estabelece como sendo, no fundo, a relação entre um sujeito que é desejo e um mundo que é profundidade, supõe sua filiação comum a uma physis, cuja descrição depende de uma cosmologia. Mas a diferença do sujeito, sem a qual não há correlação, remete ela própria a uma cisão, ainda mais originária, a qual afeta o processo mesmo da manifestação e abre espaço a uma metafísica. Nós mostramos, portanto, que a fenomenologia se realiza sob a forma de uma dinâmica geral da manifestação, na medida em que ela é necessariamente conduzida a pensar o movimento sob a tripla figura do desejo que atravessa nossa existência, do arquimovimento da manifestação e do arquievento da cisão que o afeta. (shrink)

Developing Global Health Programming: A Guidebook for Medical and Professional Schools , edited by Jessica Evert, Paul Drain, and Thomas Hall, is reviewed. In spite of some editorial shortcomings, the book is a terrific aggregation of resources and reflections on the state of global health education that leaves readers with a multitude of useful and diverse tools, as well as directions about where to find additional ones.

Historical work on the emergence of sheaf theory has mainly concentrated on the topological origins of sheaf cohomology in the period from 1945 to 1950 and on subsequent developments. However, a shift of emphasis both in time-scale and disciplinary context can help gain new insight into the emergence of the sheaf concept. This paper concentrates on Henri Cartan’s work in the theory of analytic functions of several complex variables and the strikingly different roles it played at two stages of the (...) emergence of sheaf theory: the definition of a new structure and formulation of a new research programme in 1940–1944; the unexpected integration into sheaf cohomology in 1951–1952. In order to bring this two-stage structural transition into perspective, we will concentrate more specifically on a family of problems, the so-called Cousin problems, from Poincaré (1883) to Cartan. This medium-term narrative provides insight into two more general issues in the history of contemporary mathematics. First, we will focus on the use of problems in theory-making. Second, the history of the design of structures in geometrically flavoured contexts—such as for the sheaf and fibre-bundle structures—which will help provide a more comprehensive view of the structuralist moment, a moment whose algebraic component has so far been the main focus for historical work. (shrink)

In the last two decades, the philosophy of criminal law has undergone a vibrant revival in Canada. The adoption of the Charter of Rights and Freedoms has given the Supreme Court of Canada unprecedented latitude to engage with principles of legal, moral, and political philosophy when elaborating its criminal law jurisprudence. Canadian scholars have followed suit by paying increased attention to the philosophical foundations of domestic criminal law. Because of Canada's leadership in international criminal law, both at the level of (...) the International Criminal Court and of specific war crimes tribunals, they have also begun to turn their attention to international criminal law per se. This collection seeks to bring all these Canadian voices together for the first time, and evidence the fact that criminal law theory is no longer to be associated exclusively with the older British, German and American traditions. The topics covered include questions of philosophical methodology, the legitimate scope of domestic and international criminalization, rationales for criminal law defences in both domestic and international law, the philosophical underpinnings of specific crimes and forms of joint responsibility, as well as the theorization of criminal procedure and evidence law. ENDORSEMENTS "In continental Europe, academic commentary on the criminal law has long manifested large philosophical ambitions. Less so in common-law countries, where the dominance of jury trial and the piecemeal development of case-law, together with the famously robust attitudes of common lawyers, have militated against detailed philosophical engagement with doctrine. Over the last 20 years or so, however, new generations of philosophically-literate lawyers and legally-informed philosophers have overcome the historic resistance. Nowhere more so, it seems, than in Canada, where the common law and civilian traditions meet. In 'Rethinking Criminal Law Theory', François Tanguay-Renaud and James Stribopoulos have joined with 14 talented Canadian colleagues to showcase the tremendous breadth and depth of their contemporary national contribution to the subject. Ranging across topics as diverse as emergency, obscenity, and insanity, these essays - without exception insightful and penetrating -set a high standard for the rest of us to aspire to.'' John Gardner, University of Oxford "'Rethinking Criminal Law Theory' is an excellent collection of essays demonstrating the vigour, creativity and range of Canadian criminal justice scholarship. It covers a wide range of problems and issues both in the domestic and the international context. Core questions are examined in depth and new questions are brought to the fore. I recommend it very highly to criminal lawyers and philosophers of the criminal law." Professor Victor Tadros, University of Warwick "'Rethinking Criminal Law Theory 'is packed with outstanding contributions from criminal law theorists who are among the best not only in Canada, but in the whole English-speaking world. Broad and deep in its coverage, the collection offers fresh approaches to a wide range of cutting-edge issues in the field. It provides a resource readers will come back to repeatedly." Stuart Green, Professor of Law and Justice Nathan L Jacobs Scholar, Rutgers University. (shrink)

Although complex hallucinations are extremely vivid, painful symptoms in schizophrenia, little is known about the underlying mechanisms of multisensory integration in such a phenomenon. We investigated the neural basis of these altered states of consciousness in a patient with schizophrenia, by combining state of the art neuroscientific exploratory methods like functional MRI, diffusion tensor imaging, cortical thickness analysis, electrical source reconstruction and trans-cranial magnetic stimulation. The results shed light on the functional architecture of the hallucinatory processes, in which unimodal information (...) from different modalities is strongly functionally connected to higher-order integrative areas. (shrink)

Desire and Distance constitutes an important new departure in contemporary phenomenological thought, a rethinking and critique of basic philosophical positions concerning the concept of perception presented by Husserl and Merleau-Ponty, though it departs in significant and original ways from their work. Barbaras’s overall goal is to develop a philosophy of what “life” is—one that would do justice to the question of embodiment and its role in perception and the formation of the human subject. Barbaras posits that desire and distance inform (...) the concept of “life.” Levinas identified a similar structure in Descartes’s notion of the infinite. For Barbaras, desire and distance are anchored not in meaning, but in a rethinking of the philosophy of biology and, in consequence, cosmology. Barbaras elaborates and extends the formal structure of desire and distance by drawing on motifs as yet unexplored in the French phenomenological tradition, especially the notions of “life” and the “life-world,” which are prominent in the later Husserl but also appear in non-phenomenological thinkers such as Bergson. Barbaras then filters these notions (especially “life”) through Merleau-Ponty. (shrink)

L'échec des printemps arabes et l'instauration d'un nouveau Califat de la terreur en Syrie et en Irak nous contraignent à repenser la place du religieux dans le monde contemporain. Rivés sur les questions sécuritaires, nous manquons encore néanmoins d'outils philosophiques pour comprendre la montée d'un nouveau totalitarisme millénariste et apocalyptique. Le présent ouvrage s'appuie sur les travaux d'Eric Voegelin (1901-1985), un philosophe américain d'origine allemande encore trop peu connu en France et dont toute l'oeuvre vise à mettre en lumière les (...) racines religieuses des totalitarismes qui ont ensanglanté le 20e siècle. Voegelin et l'Orient propose une relecture iconoclaste de ses écrits, souvent à rebours de la réception néoconservatrice dont ils ont fait l'objet outre-Atlantique. Renaud Fabbri nous fournit ainsi des clefs pour mieux comprendre les origines idéologiques de l'islamisme radical mais aussi du nationalisme hindou. Il montre aussi qu'une redécouverte des grandes traditions de la philosophie mystique peut nous aider à conjurer le spectre des "religions politiques" qui menacent aujourd'hui aussi bien les non-croyants que les croyants de toutes les confessions. (shrink)

The Being of the Phenomenon opens European post-structuralism to further study and is certain to inspire new thinking about the origins of Merleau-Ponty’s phenomenology.

Husserl is the first philosopher who has managed to account for the specificity of perception, characterized as givenness by sketches (Abschattungen); but neither Husserl nor Merleau-Ponty have given a satisfying definition of the subject of perception. This article tries to show that the subject of perception must be conceived as living being and that, therefore, the phenomenology of perception must lead to a phenomenology of life. Here, life is approached from an existential point of view, that is to say, as (...) a specific relationship to the world. However, life cannot be characterized from human existence in a privative way, as in Heidegger's philosophy: on the contrary, human existence, and particularly perception itself, must be understood from vital existence, and accordingly, an "additive" anthropology must replace the privative zoology. The hypothesis of this article is that it is by characterizing life as desire, we are able to account for perception as givenness by sketches. (shrink)

O artigo homenageia a obra de Bento Prado Jr, enfatizando a originalidade e o aspecto crítico de sua postura filosófica. Neste sentido, ele analisa a força do conceito de “Presença” – eixo central da tese de doutoramento do autor, publicada sob o título Presença e campo transcendental –, capaz de desenhar de maneira inédita um ponto de convergência entre as filosofias de Bergson, Sartre e Merleau-Ponty.

Média a priori étranger à l’univers d’un cours universitaire en gestion des ressources humaines, la bande dessinée peut pourtant constituer un outil précieux permettant une distanciation et un décalage des représentations habituelles des étudiants. L’objectif de cet article est de décrire l’utilisation de l’album Obélix et Compagnie comme métaphore de la place du travail dans la société, et d’en discuter les apports et les limites.Although comic strips are, on the face of it, alien to the world of university classes in (...) human resources management, they can become a valuable tool in helping students to achieve the necessary distance from their usual representations. This article describes the use of the album “Obélix et Compagnie” as a metaphor of the workplace in society, and to discuss its contributions and limitations. (shrink)

Why should Gordon Kaufman's mid-career theological method be of renewed interest to contemporary theists? Two distinguishing characteristics of the West today are its increasing religious pluralism and the growing numbers of theists who rely on hybrid approaches to construct concepts of God. Kaufman's method is well suited to this current state of affairs because it is open to diverse religious and theological perspectives and to perspectives from science and secular humanism. It also militates against the weaknesses inherent to hybrid approaches—ad (...) hoc constructs of God unable to motivate their holders to overcome human self-centeredness and so to contribute to the well-being and fulfillment of others. It achieves this by providing checks to reduce the risk of producing human-writ-large God-constructs. Lastly, Kaufman's method provides criteria to help theists identify humane and humanizing experiences, relationships, concepts, images, and texts (i.e., the basic material from which God-constructs are fashioned) from the plethora of options available, whether religious, cultural, or secular. (shrink)

This paper examines Plato’s views about the unity of argument and drama, and asks why Plato never made his views on this unity fully explicit. Taking the Gorgias as a case study it is argued that unity rests on the conception of refutative dialectic as justice and on the principle of self-consistency of thought and desire. As compared to the treatise, the dialogue form has the advantage of being able to defend these substantive views in action and thus to demonstrate (...) the performative contradictions in the ideas of one’s opponents. (shrink)

Some legal theorists deny that states can conceivably act extra-legally, in the sense of acting contrary to domestic law. This position finds its most robust articulation in the writings of Hans Kelsen, and has more recently been taken up by David Dyzenhaus in the context of his work on emergencies and legality. This paper seeks to demystify their arguments and, ultimately, contend that we can intelligibly speak of the state as a legal wrongdoer or a legally unauthorized actor.

L'oeuvre de Merleau-Ponty est tout entiere commandee par le souci de mettre rigoureusement en oeuvre le mot d'ordre husserlien de retour aux choses memes, ce qui exige, conformement au geste amorce par Husserl dans la Krisis, de reconnaitre l'oeuvre de l'idealisation -c'est-a-dire de l'objectivation- la meme ou elle se fait oublier, afin de la neutraliser. A l'instar de Bergson, pour qui la tache de la philosophie etait d'aller chercher l'experience au-dessus du tournant ou, s'inflechissant dans le sens de l'utilite, elle (...) devient proprement l'experience humaine, pour Merleau-Ponty, la tache de la pensee est de se situer a ce tournant ou l'experience s'accomplit et se voile a la fois dans des productions ou elle se fait proprement humaine, de definir un sens de l'Etre anterieur a la bifurcation du preobjectif et de l'oeuvre idealisante. Le but des recherches est de tenter de clarifier la nature exacte du tournant de l'experience ainsi que le projet phenomenologique merleau-pontien. (shrink)

In Introduction to a Phenomenology of Life, renowned French philosopher Renaud Barbaras aims to construct the basis for a phenomenology of life. Called an introduction because it has to deal with philosophical limits and presuppositions, it is much more, as Barbaras investigates life in its phenomenological senses, approached through the duality of its intransitive and transitive senses. Originally published in French (Introduction à une phénoménologie de la vie) Introduction to a Phenomenology of Life first defines the problem of life (...) phenomenologically, then studies the failures of the phenomenological movement to adequately think about life, and finally elaborates a new, original, and productive approach to the problem. He engages "object-oriented" philosophies with this approach and concludes that they are far more phenomenological than previously believed. Combining original interpretations and expert readings of philosophers such as Kant and Husserl and contemporary thinkers such as Bergson, Badiou, and Deleuze, Barbaras offers here a powerful and important contribution to phenomenology and continental thought. (shrink)

Can the state, as opposed to its individual human members in their personal capacity, intelligibly seek to avoid blame for unjustified wrongdoing by invoking excuses (as opposed to justifications)? Insofar as it can, should such claims ever be given moral and legal recognition? While a number of theorists have denied it in passing, the question remains radically underexplored. -/- In this article (in its penultimate draft version), I seek to identify the main metaphysical and moral objections to state excuses, and (...) begin to investigate their strength. I work from the ecumenical assumption that general understandings of modern states as group moral agents proper or as mere fictional points of imputation for individual behaviour are both plausible, and that the question of state excuses should be asked in terms of both paradigms. Issues addressed include: the lack of state consciousness/affect, the nature and relevance of developmental and executive defects in group agents, the value of state interests and how interests relate to plausible claims of excuses, the shortfall of responsibility argument for group responsibility and its interface with state excuses, the symbolic and consequential (dis)value that state excuses may have, as well as concerns that states are entities that should live up to outstandingly high virtuous standards of impartiality and equanimity. -/- I conclude that even if the range of excuses available to states does not overlap neatly with excuses available to ordinary individuals, some excuses may still be morally available to states. More generally, I emphasize the need for a systematic discussion of group excuses writ large, and of their relationship with the wider question of when group entities may legitimately be singled out to bear adverse normative consequences for wrongdoing. (shrink)

La fouille du puits 883, menée par la mission française de Kition à Bamboula (2017-2018), a livré de nombreux restes fauniques au sein d’un comblement daté du ive siècle apr. J.‑C. Cet article présente les résultats d’une étude collaborative réalisée par des archéozoologues qui ont mis en évidence une grande diversité animale (bétail, carnivores, coquillages, oiseaux, rongeurs, reptiles, poissons). Ce matériel faunique offre l’opportunité d’aborder le paysage animalier d’un secteur de la ville antique dans sa multiplicité, avec des animaux liés (...) directement aux pratiques économiques et domestiques (élevage, consommation carnée, utilisation d’animaux auxiliaires) dont les déchets s’avèrent de différentes natures (alimentaires, équarrissage, cadavres animaux). D’autres espèces, plus discrètes, ont su profiter des déchets et denrées produites par les habitants de ce quartier, témoignant ainsi de la porosité entre contextes urbanisés et environnements naturels. (shrink)

La liberté a été assez largement réduite, dans la modernité occidentale, à une occurrence individualiste. C’est la liberté de l’individu « face au monde » et eu égard aux autres dont il s’agit surtout. Notre propos consistera en une critique de cette idée, au profit d’une compréhension relationnelle de la liberté. Il apparaîtra que nous avons besoin de soutien mutuel pour être et rester libre et que, à l’heure de l’Anthropocène, c’est la Terre qui nous soutient qui a elle aussi (...) besoin de toute notre attention, sans quoi les conditions de la liberté pourraient être très compromises. (shrink)

In this article, I ask whether the state, as opposed to its individual members, can intelligibly and legitimately be criminalized, with a focus on the possibility of its domestic criminalization. I proceed by identifying what I take to be the core objections to such criminalization, and then investigate ways in which they can be challenged. First, I address the claim that the state is not a kind of entity that can intelligibly perpetrate domestic criminal wrongs. I argue against it by (...) building upon an account of the modern state as a moral agent proper, capable of both culpable moral and legal wrongdoing. I then consider objections to the intelligibility and legitimacy of subjecting states to domestic criminal processes, which primarily find their source in the assumption that such subjection would necessarily involve the state prosecuting, judging, and punishing itself. I argue that whether this (questionable) assumption is sound or not, it does not create the kinds of unsolvable quandaries its exponents think it does. I then move on to reject the distinct, yet related, objection that, at least in aspiring liberal jurisdictions, treating the state as a criminal objectionably involves extending to it various substantive and procedural guarantees that, given its nature and raison d’être, it should not have. Finally, I discuss three central objections to punishing the state. First, that organizations like states do not have the phenomenal consciousness required to suffer punishment. Second, that the constant possibility of dispersion of state punishment amongst individual members stands in the way of its justification. Lastly, that whatever justification there may be for making things harder for the state in response to its culpable wrongdoing, such treatment need not be understood as punishment. While partially conceding the strength of these objections, I strive to loosen their grip in ways that show that justified punishment of the state, meaningfully understood as such, remains a distinct possibility. I conclude by contrasting supposed alternatives to the criminalization of states, and by contending that my analysis leaves us with enough to keep the possibility of state criminalization on the table as a justifiable response to state wrongdoing. (shrink)

El artículo no se hace la pregunta de si el mundo existe, sino que cuestiona el sentido del ser del mundo desde Husserl y explora, desde el pensamiento de Patočka, y a diferencia de Husserl, la posibilidad de una donación no ideal del mundo que permita poner en cuestión el enfoque neorrealista de la existencia de éste. Se trata de denunciar el conflicto que opera en el Husserl de las Ideen 1, entre la fenomenología de la percepción y la fenomenología (...) de la razón, y de hacer valer la posibilidad de una dimensión caótica del mundo, irreductible a un puro cosmos. En realidad, la crítica de este conflicto, que procede de la concepción intuicionista de la evidencia, abre el camino a la alternativa de una donación no intuitiva del mundo. Esta tesis inspirada en la concepción merleau-pontyana de lo infinito permite criticar la perspectiva realista y hacer valer la novedosa propuesta de un archi-realismo del mundo. (shrink)