Le présent ouvrage propose d'articuler une réflexion autour de la Révélation, ce terme chargé d'étrangeté en référence aux oeuvres de Rosenzweig et Levinas. La Révélation y est abordée comme ce qui dérange, surprend et bouleverse, comme ce qui met en question en somme, bien davantage que comme une notion ou un concept fixe et figé une fois pour toutes, se laissant saisir dans et par une définition. Que disons-nous alors lorsque nous disons, pensons ou écrivons " la Révélation "? Qu'arrive-t-il (...) à la pensée lorsque " Révélation " vient à l'idée? (shrink)

Nous philosophons, psychanalysons et écrivons dans un monde. Il arrive qu'on l'oublie. On peut nommer politique l'inquiétude devant ce qui arrive dans le monde et au monde. A ce qui arrive au monde au nom du Califat, seul le politique peut faire réponse. Dans cette optique il s'agira de dégager le minimal du politique, en vue de sa relance. Apparaît alors une quasi synonymie entre psychanalyse et politique : l'une et l'autre ont en commun de faire avec l'impossible. Ni psychanalyse (...) appliquée, ni psychanalyse du politique, mais penser avec la psychanalyse, s'en servir, faire travailler ses notions, parler ses langues, l'altérer aussi, la déplacer. Arendt nous apprend que dès qu'il est question de langage, le politique est engagé. Mais dès qu'il est question de langage, c'est le vif de la psychanalyse qui est également mis en jeu. Nouage inextricable de la psychanalyse et du politique, donc. Si la psychanalyse ne sort pas de ses institutions, de ses dispositifs, et, partant, ne se mêle pas au politique, alors nous tenons qu'il n'y a pas de psychanalyse qui vaille une minute de peine. A la vérité, une psychanalyse qui n'est pas sollicitée par le monde et ne le sollicite pas en même temps ne peut encore s'appeler psychanalyse. (shrink)

Rousseau a bouleversé la compréhension du phénomène humain. Treize études prennent la mesure de cette révolution théorique qui touche l'image de soi, l'idée du bien, les attentes politiques, la perception de la société. Chacune scrute la radicalité de la science de l'homme qu'il a inaugurée.

U članku se nastoji pokazati na koji način francuski filozof Paul Ricœur »prisvaja« neke od Augustinovih koncepcija – prvi grijeh, vrijeme, »nutarnji učitelj« i pamćenje – i uključuje ih u svoje promišljanje o razumijevanju i samorazumijevanju ljudskog »bitka u svijetu« posredstvom interpretacije teksta. Ricœurovo »prisvajanje« tekstova koji hrane i obogaćuju njegovo vlastito promišljanje, kompleksno je i slojevito. Pojedini stručnjaci, međutim, upućuju ovakvom »prisvajanju« kritike. Tako Isabelle Bochet u knjizi Augustin dans la pensée de Paul Ricœur , u preciznoj analizi Augustinova (...) utjecaja na Ricœura, zamjera Ricœuru proizvoljan pristup kakav privilegira jedne, a zanemaruje druge aspekte Augustinove misli. Ona mu, zapravo, prigovara da ne prisvaja teološke argumente Augustinove rasprave, nju samu time lišavajući bitne dimenzije. Da bi se odgovorilo na pitanje: na čemu se ovakva kritika, zapravo, temelji, valjalo bi se ponovno pitati što uopće jest hermeneutičko »prisvajanje« te kakva je priroda veze između teologije i filozofije.Dans cet article on essaye de montrer comment le philosophe français Paul Ricœur « approprie » certaines conceptions d’Augustin – péché originel, temps, « maître interieur », mémoire – et les inclue dans sa propre pensée sur la comphrension et autocomprehension « d’être dans le monde » par intermédiare de l’interprétation. « L’appropriation » des textes qui nourissent et enrichissent la pensée de Ricœur est complexe et elle a plusieurs couches. Certains experts, cependant, adressent à tel « appropriation » ses critiques. Isabelle Bochet , dans son analyse précis de l’influence d’Augustin sur Ricœur, reproche à Ricœur son appropriation provisoire qui privilège les uns et néglige les autres aspects de la pensée d’Augustin. Elle lui rapproche, en effet, qu’il n’aproprie pas les arguments théologiques de la discussion d’Augustin en la dépouillant de sa dimension essentielle. Pour qu’on puisse répondre sur la question: sur quoi se fonde telle critique, il faut se demander de nouveau qu’est que c’est que « l’appropriation » hérméneutique et quelle est la nature da la relation entre la théologie et la philosophie. (shrink)

À la différence du sermon chrétien, le sermon juif n’est pas essentiel à la vie religieuse et le prédicateur n’a guère de statut. Il est pourtant une réalité sociale et littéraire de premier plan en Espagne. Que la philosophie ait place dans ce genre qui s’adresse à tous s’éclaire par trois choses : les textes que la liturgie amène à prendre pour occasions de la prédication ; la « reconfiguration rationaliste du judaïsme » par Maïmonide ; la résistance au prosélytisme. (...) D’où des sujets spéculatifs (création, libre arbitre, justice absolue ou dans l’intérêt public, service par crainte ou par amour, etc.), des références aux auteurs philosophiques, juifs ou non, un lexique et un type d’argumentation. Les conversions nombreuses lors des persécutions de 1391 firent apparaître la nécessité d’une prédication adaptée aux besoins du peuple. Les perspectives ouvertes par l’ Éthique à Nicomaque traduite en hébreu vers 1400 et l’exemple de la prédication chrétienne donnèrent lieu au milieu du xv e s. au programme de Joseph Ibn Shem Tov regardant le rôle du prédicateur, qui exprimait l’emprise de la philosophie sur les penseurs juifs les plus soucieux de sauvegarder la foi. La spécificité du judaïsme se désignait comme un savoir, selon deux modèles : celui, non avoué, de la scolastique chrétienne, avec une théologie au-dessus de la philosophie, et celui d’un niveau inaccessible aux autres hommes. Mais ce savoir spécifique ne se laisse guère cerner. Après 1492, des réfugiés d’Espagne dans l’Empire Ottoman tendirent à l’identifier au corpus des homélies des rabbins anciens : Jacob Ibn Ḥabib en procura le recueil, Salomon ha-Lévi en fit la théorie. L’avantage définitif pris par la kabbale de Safed à la fin du xvi e s. a-t-il pour cause l’échec de cette recherche, ou bien en va-t-il autrement? (shrink)

In this paper we ask whether liberal egalitarians can endorse workfare policies that require that welfare recipients should work in return for their welfare benefits. In particular, we focus on the fairness-based case for workfare, which holds that people should be responsible for their own welfare since they would otherwise impose unfair costs on others. Two versions of the fairness-based case are considered: The first defends workfare on the grounds that it would form part of an unemployment insurance scheme that (...) individuals would endorse under certain hypothetical conditions that are salient for the purposes of determining just public policy. The second appeals to the notion of reciprocity in order to justify the requirement that people work for their benefits. We cast doubt on both of these arguments for workfare. Neither argument shows that the unconditional provision of welfare benefits is unjust; hence, the fairness case for workfare is inconclusive. (shrink)

This article thinks the place of the body, agency and movement in politics through the body of the asylum-seeker. Asylum-seekers do not have ample space to politically voice their experiences, but their bodies and ways of taking agency are fluid. The Agambenian idea of exceptional space and bare life privileges the power of the sovereign, leaving little space for agency for its subjects. It leads to an impasse, as it offers no viable option of thinking the possibilities of opposing sovereign (...) rule. We have resorted to Jean-Luc Nancy’s philosophy in order to read to the contrary: to sketch the potential of the body to move beyond the reach of sovereign power and to communicate itself and its relations to others. The untenability of the sovereign subject pointed to by Nancy’s ontology of bodies allows seeing the asylum-seeker’s body as expressive and moving body that reorganizes its relations to others and turns it to an active agent from which events of the body politic emerge. With its focus on crisscrossing movement of the body and between bodies, the notion of choreography assists us in envisioning that the space for political agency and community do not pre-exist, but are articulated through bodies’ movements. We argue that either purely textual analysis or focus on administrative rationality is bound to leave possible expressions of political agency aside, and thus to ignore the challenge the bodily choreographies of asylum-seekers pose to political theory. We illustrate our argument with vignettes from Fernand Melgar’s 2008 documentary film The Fortress. (shrink)

It is thought that determining which methods and techniques are used by teachers to teach concepts, which is one of the important dimensions of religious teaching, will contribute to the science of religious education and practice of religious teaching. In this context, the problematic of the study is based on the question of the methods preferred by the Religious Culture and Moral Knowledge teachers in their concept teaching activities. Therefore, the aim of the study is to try to reveal the (...) qualities of the methods preferred by the Religious Culture and Moral Knowledge teachers in the concept teaching process with a descriptive perspective. To serve this purpose, a case study was preferred as one of the qualitative research methods in the methodology of the study, and 20 Religious Culture and Moral Knowledge teachers were selected in the study group with maximum variation sampling, which is one of the purposeful sampling methods. Since the study focused on teachers' opinions, a semi-structured interview technique is used as a data collection tool, and descriptive analysis method, envisaging coding of the data according to the pre-determined themes and titles in the context of the problematic of the study, has been preferred. As a result of the study, it has been observed that teachers preferred that supporting teaching methods such as story and game, induction in line with the approach of reaching definition with students, deducting from the definition. In addition, despite the teachers' attempts to enrich the concept teaching process and increase the quality of the process, it has been found that their knowledge and skills regarding concept teaching methods and techniques were not sufficient. (shrink)

I Can we make promises to ourselves? This is a question that has not received much consideration in the large body of philosophical work on promising. And in what commentary there is, the answer is uniformly negative. I think this negativity is a mistake, and that the conventional view that we can't make reflexive promises is wrong. I also think that this has some important implications for promissory theory in general. In what follows, I will attempt to argue for the (...) first of these two claims, and to briefly outline my reasons for the second. (shrink)

With a wealth of detail, this book traces the acceptance and rejection of Soren Kierkegaard's thought in the late nineteenth and early twentieth centuries. Engaging the reader with biographical sketches of Kierkegaard and his contemporaries, Habib Malik presents a fascinating historical narrative of the early reception of Kierkegaard's thought. At the center of this story is an exploration of how Kierkegaard's ideas moved from the relative obscurity of Copenhagen at the time of his death in 1855 to the center of (...) European intellectual culture in the mid-1920s. Receiving Soren Kierkegaard is the first serious attempt to chronicle the early "lost years" of Kierkegaard's intellectual legacy. It analyzes Kierkegaard's profound impact on the lives and thought of such figures as Orsted, Ibsen, Jacobsen, Brandes, Nietzsche, Dilthey, Unamuno, Joyce, Rilke, Kafka, Lukacs, and Kassner. (shrink)

In 1985, wildlife biologist Michael Soulé wrote a manifesto for the new field of Conservation Biology. In it he offered ‘Diversity of organisms is good’ and ‘Ecological complexity is...

Policies that shift the costs of higher education from the taxpayer to the university student or graduate are increasingly popular, yet they have not been subjected to a thorough normative analysis. This paper provides a critical survey of the standard arguments that have been used in the public debate on higher education funding. These arguments are found to be wanting. In their place, the paper offers a more systematic approach for dealing with the normative issues raised by the funding of (...) higher education. This approach is drawn from the political theory of John Rawls, whose view seeks to reconcile the values of equality, efficiency, and liberty. I show that, contrary to what we may think at first, an egalitarian approach like Rawls’ does not in principle rule out policies that shift the funding burden from taxpayers to students or graduates. Which funding policy that approach selects as most fair will instead depend on the likely impact on the lifetime income prospects of the worst-off group in society, and this is a question which will need to be settled by empirical evidence. (shrink)

This book provides a clear and nuanced appraisal of Hegel's treatment of Africa, India, and Islam, and of the implications of this treatment for postcolonial and global studies. Analyzing Hegel's master-slave dialectic and his views on Africa, India, and Islam, it situates these views not only within Hegel's historical scheme but also within a broader European philosophical context and the debates they have provoked within Hegel scholarship. Each chapter explores various in depth readings of Hegel by postcolonial critics, investigating both (...) the Eurocentric and potentially global nature of his dialectic. Ultimately, the book shows both where of this profoundly influential thinker archetypally embodies certain Eurocentric traits that have characterized modernity and how, ironically, he himself gives us the tools for working towards a more global vision. Offering a concise introduction not only to an important dimension of Hegel's thought - his orientation towards "empire" - but also to the various issues raised by postcolonial theory and global studies, this book will be of use to philosophers as well as advanced students of literary and cultural theory alike. (shrink)

This paper examines the moral case for a right to religious accommodation, which requires that religious conduct be free of any serious burdens placed on it by the state. Two different types of normative argument for this right are outlined and rejected. The first appeals to religion as a ‘basic good’, and the second to religion as an ‘intense preference’. In place of these, I suggest that a third type of argument has greater prospects of success. Religious accommodation is justified (...) on the grounds that religious conduct is a ‘derivative good’— that is, it derives its value from its being necessary for something else, namely, the integrity of the religious person. (shrink)

This article examines how a just society must address the needs of its imprudent members. I defend compulsory insurance as an answer to this question. It has been assumed that compulsory insurance can only be justified on paternalistic grounds. I argue that this assumption is incorrect, and defend non-paternalistic compulsory insurance. To display the merits of NPCI, I identify a trilemma that arises for views about how to address the needs of the imprudent, including libertarian and so-called ‘ luck -egalitarian’ (...) views. I then suggest that NPCI enables us to escape the trilemma. (shrink)

Grammaire juhuri, ou judéo-tat, langue iranienne des Juifs du Caucase de l’est. By Gilies Authier. Beiträge zur Iranistik, vol. 36 / Bibliothèque iranienne, vol. 76. Wiesbaden: Ludwig Reichert, 2012. Pp. 336. €88.

The aim of this paper is to describe five speech practices employed by Jish Arabic speakers: greeting a passerby, forms of address, necessary expressions when talking about death, necessary expressions when praising someone, and necessary expressions when mentioning entities of “low” value. These five speech practices are described using the Cultural Scripts Approach, which employs simple, universal language, thus enhancing descriptive accuracy and reducing ethnocentrism.

Imāmiyya holds that the theory of imāmate must rely on scriptural evidence and designation and that the Imām, the successor to Muḥammad, is in charge of all political and religious issues. The authority of the Imām includes some religious and social duties such as executing the legal punishments, collecting almsgiving, sustaining social order and declaring holy war. The fulfillment of these duties requires actual leadership of the Imām or his deputy. With the beginning of the great occultation in 329/941, there (...) was an uncertainty among the Imāmiyya followers about who would uphold these responsibilities. In this period, Shīʿī ʿulamā began to undertake the duties of the Imām in order to overcome this uncertainty and to avoid the possible schism. In the beginning, this delegation of authority was limited to the religious sphere; but, later, its scope gradually became wider. This process of delegation of power, which covers a long process, needs to be examined in its various periods. In this study, this subject will be considered with special reference to the scholars of the fifth century of hijra (hijrī). An effort is made in this article to reveal how the issues of the Imām’s powers are discussed in the context of the problem of expanding or narrowing the authority of the scholars who played significant roles in systemization of Uṣūlī (rationalist) thought in the period after Shaykh al-Mufīd.Summary: In the issues of Imām/Caliphate which led to political division among Muslims after the Prophet Muḥammad, Imāmī Shīʿa opines that the Imāmate theory relies on scriptural evidence and designation. According to this theory, apart from scriptural evidence and designation, personal qualities such as immaculacy, knowledge, bravery, and vantage are found in Ali, Ḥasan, Ḥusayn and nine people from the lineage of Ḥusayn. The Imām as a successor to the Prophet Muḥammad is a person who has both religious and political power which includes implementation of punishments, collecting alms, ensuring justice, declaring holy war. For the Imāmī Shīʿa, there is a need for imām or his deputy who has absolute power to fulfill these duties.Imāmī Shīʿa, who held that the disappeared twelfth Imām would return back to restore justice in the world, had to confront various problems in finding solutions to some issues related to the existence of Imām himself, as well as theological issues during the period of great occultation. Particularly, the period of great occultation (329/941), in which the link with the Imām was severed completely, the Shīʿī community were uncertain on how to fulfill the responsibilities of the Imām probably due to the lack of religious sources. Shaykh al-Mufīd draws attention to the issue of khums (a one-fifth share of the spoils of war and of other specified forms of income). In this period of uncertainty, the Shiite scholars came into prominence in order to fill the gap and to prevent the social disorder. Referring to a tawqī‘ (rescript) from the Twelfth Imām, they claimed that they would take responsibility for the Twelfth Imām on his behalf. In the beginning, the delegation of the power was limited to the religious sphere. It was gradually extended to other spheres by the contribution of some scholars. It reached the largest dimension with the implementation of “wilāyat al-faqīh” theory.From that period until our times, the era when Sharīf al-Murtaḍā and his disciples lived can be considered as the beginning of this period. In the fifth century when Sharīf al-Murtaḍā and his disciples lived the delegation of power was limited to the religious sphere. In this article, how the scholars who played a role in the systematization of Uṣūlī thought dealt with the issue of the limits of the authority of Imām and how they defined the role of the Imāmī jurists (faqīh) will be examined.Sharīf al-Murtaḍā and his disciples were sometimes cautious on the issue of the delegation of the power of Imām. They, however, pointed out the role of the faqīh in the occultation period in order to overcome the uncertainty. As a matter of fact, Shaykh al-Ṭūsī and al-Qādī Ibn al-Barrāj made significant contributions to the issues of collection and distribution of khums. However, Sallār al-Daylamī’s contribution to the subject is more crucial. He considered khums as the grace of God and believed that it can be allocated by taking into account the share of the Imām. They put forward the views that explained in details the role of the faqīh in the collection and distribution of alms. Even Ibn al-Barrāj opined that in the absence of Imām and his deputy alms are to be allocated to the Faqihs on the ground that they know better how to distribute it. Therefore, in the absence of Imām and his deputy, by suggesting that faqīh must be in charge of collecting and distributing alms, they proposed a remedy in an early period.On the issue of leading the Friday prayer (ṣalāt al-jum‘a), which is one of the social duties of Imām, Sharīf al-Murtaḍā and his disciples considered the presence of the Imām or his deputy as a condition for a valid Friday prayer. In addition to this condition, Al-Ḥalabī, also added that a person who meets the necessary conditions can be also considered in leading Friday prayer. This addition by Ḥalabī was an important contribution to the solution of the problems encountered during the period of great occultation on both Friday prayer and delegation of Imām religious and political authorities to faqīh. On the other hand, Sallār, another disciple of Sharīf al-Murtaḍā, opposed the idea of the faqīh leading the Friday prayer in the absence of the Imām even when the necessary conditions are met. It can be said that this approach of Sallār led to the opinion of some Imāmis which considered Friday prayer unlawful in the absence of Imām. In the occultation period, Sharīf al-Murtaḍā and his disciples showed a cautious attitude about the implementation of the punishments. They argued that only Imām could implement the punishments. However, the major step was taken by Shaykh Ṭūsī on the issue of who implements the punishments in the occultation period. He argued that the Imām’s designated the faqihs to implement the punishments. In addition to this subject, Shiite scholars discussed the issue of whether a Shiite officer under the reigning rule in the occultation period implemented the punishments. On this issue, Sharīf al-Murtaḍā compiled a treaty untitled Mas’ala fi’l-‘amal ma‘a’al-sulṭan. For him, the main criteria are whether such person has necessary responsibilities and qualifications. Sharīf al-Murtaḍā and his disciples also continued their master’s conciliatory attitude. In the final analysis, the contribution of Sharīf al-Murtaḍā and his disciples on the issue of who will undertake the duties and responsibilities of the Imām is crucial in the systematization of the idea of transferal of the power of the Imām to faqīh including political one. In fact, Sharīf al-Murtaḍā’s advice to take part in the existing administrations has been considered a way out for the scholars who want to establish relations with the authorities in the later periods. (shrink)

The purpose of the current study was to investigate the effect of two types of repeated reading on incidental vocabulary learning of Iranian English as a Foreign Language learners. In so doing, a sample of 45 intermediate EFL students from two intact classes of a language institute were selected as the participants. The two classes were randomly assigned to an unassisted group who were required to just read and an assisted group who were asked to read and listen to 24 (...) short texts several times. The assisted group employed their smartphones to listen to the audio files of the short stories. The data were gathered via a researcher-made vocabulary test and vocabulary learning self-efficacy scale. The results of ANCOVA revealed that although both types of repeated reading contributed to enhancing vocabulary learning of the participants, assisted repeated reading led to significantly greater EFL vocabulary gains. Additionally, the findings revealed that both assisted and unassisted repeated reading improved vocabulary learning self-efficacy of the participants and there was not a significant difference between the two types of interventions. The findings of the present study have implications for EFL researchers and practitioners. (shrink)

This paper addresses the questions of how we should interpret the autonomy of children and of how we should identify the treatment their autonomy demands of others. In examining this question, the paper casts doubt on two views of the nature and relevance of the autonomy of children. It criticises Joel Feinberg’s well-known view that the autonomy claims of children are reducible to the autonomy claims of the future adults the children will become. It also raises objections to Matthew Clayton’s (...) proposal that the treatment of children should be constrained not only by their future autonomy, but also by a particular component of their autonomy, namely, their independence. We believe Clayton’s proposal has the merit that it does not, unlike Feinberg’s proposal, restrict the basis of the autonomy-claims of children purely to the future autonomy they will enjoy as adults. Nevertheless, we do not believe that the concern with independence adequately captures the autonomy claims of children. After considering these alternative views, the paper proposes that the autonomy claims of children are in fact routed in their evolving capacities for autonomous decision-making. We argue that this proposal both fits with some common-sense ideas about how children ought to be treated, and upholds Clayton's radical proposal that parents should not enrol their children into their comprehensive views about the good life, including their religious views. (shrink)

This article develops the argument that the state must provide parental subsidies if, and to the extent that, individuals would, under certain specified hypothetical conditions, purchase ‘insurance cover’ that would provide the funds they need for adequate childrearing. I argue that most citizens would sign up to an insurance scheme, in which they receive a guarantee of a means-tested parental subsidy in return for an obligation to pay a progressive income tax to fund the scheme. This argument from insurance bolsters (...) the weaker case that proponents of parental subsidies might offer were they to rely exclusively on arguments from fair play and efficiency. (shrink)

This paper provides a critical examination of the strongest defenses of the pure lifetime view, according to which justice requires taking only people's whole lives as relevant when assessing and establishing their distributive entitlements and obligations. The paper proposes that we reject a pure lifetime view and replace it with an alternative view, on which some time-specific considerations--that is to say, considerations about how people fare at specific points in time--have nonderivative weight in determining what our obligations are to them.

Located in the Semnān area, the town of Šahmirzād and its neighboring villages are home to speakers of Šahmirzādi, a vernacular sharply differing from the other language types spoken in the Semnān area but closely related to the Mazandarani language spoken across the Alborz range to the north, along the Caspian coast. This article studies Šahmirzādi phonology, grammar, and vocabulary, with a look at cross-linguistic influence in the situation of language contact. The article concludes with a discussion of the possible (...) status of Šahmirzādi as a separate language within the Caspian family. (shrink)

According to Cécile Laborde, persons with religious commitments that are incidentally burdened by generally applicable laws should, under certain circumstances, be provided with an exemption from those laws. Labore’s justification for this view is that religious commitments are a type of commitment with which a person must comply if she is to maintain her integrity. I argue that Laborde´s account is insufficiently demanding in terms of the other-regarding attitudes it expects people to have before they can make claims to exemptions (...) based on their integrity. The reason for this is that Laborde’s account rests on what I call a ‘non-moralised’ view of integrity. I raise some criticisms of this view and defend an alternative, ‘moralised’ view of integrity, according to which a religious person’s integrity depends on whether the practice she wishes to perform complies with certain moral constraints. (shrink)