L’invention de la théorie de l’inconscient, sur fond de Vaterkomplex non liquidé, semble avoir opéré chez Sigmund Freud – « Juif sans Dieu » revendiquant son athéisme –, comme un symptôme (Nom-du-Père) lui ayant garanti une « fidélité hérétique » dans son rapport contrasté au judaïsme. Peut-être bien que L’homme Moïse et la religion monothéiste (1939), œuvre testamentaire mise en chantier dans le contexte de la montée du nazisme en Europe, aurait à sa manière permis au fondateur de la psychanalyse (...) – au terme d’une méditation métapsychologique serrée sur la genèse et le devenir de l’identité juive –, l’esquisse d’une transfiguration par l’exil. (shrink)

Metapsychy, or metapsychics, is the French science known in English-speaking countries as parapsychology or psychical research. As Régine Plas has shown, the ‘psychic’ phenomena were among the first subjects of psychological inquiry. Like many of his colleagues, Henri Piéron began his career researching apparent telepathic phenomena, and in collaboration with Nicolae Vaschide explained them in terms of an ‘intellectual parallelism’. From 1913 onward, Piéron developed the ‘Métapsychie’ section of L’année psychologique, where he used his critical skills to sometimes foster and (...) sometimes discourage this field of research. In the background to these events was the issue of metapsychy's place within the field of psychology, a field on which Piéron had himself helped to confer institutional and professional status. The growing disparity between metapsychy and psychology suggested a distinct demarcation between the two disciplines, with Piéron zealously fulfilling a missionary role as one of several gatekeepers. While open to what were presented as new examples of physiologically objectified psychic activity, he never really seems to have observed anything he considered convincing and so generally suspected fraud. His interventions played a role in the emancipation/expulsion of metapsychy from the nascent field of psychology, with the advantage of increasing recognition of the epistemic authority of the latter. (shrink)

The Repugnant Conclusion served an important purpose in catalyzing and inspiring the pioneering stage of population ethics research. We believe, however, that the Repugnant Conclusion now receives too much focus. Avoiding the Repugnant Conclusion should no longer be the central goal driving population ethics research, despite its importance to the fundamental accomplishments of the existing literature.

Franz Rosenzweig : the other side of the West -- Dissimilation -- Hegel taken literally -- Utopia and redemption -- Walter Benjamin : the three models of history -- Metaphors of origin : ideas, names, stars -- The esthetic model -- The angel of history -- Gershem Scholem : the secret history -- The paradoxes of messianism -- Kafka, Freud, and the crisis of tradition -- Language and secularization.

This study examined narrative identity in a group of 81 patients with schizophrenia and 50 healthy controls through the recall of self-defining memories. The results indicated that patients’ narratives were less coherent and elaborate than those of controls. Schizophrenia patients were severely impaired in the ability to make connections with the self and extract meaning from their memories, which significantly correlated with illness duration. In agreement with earlier research, patients exhibited an early reminiscence bump. Moreover, the period of the reminiscence (...) bump, which is highly relevant for identity development, was characterized by fewer achievements and more life-threatening event experiences, compared with controls. A negative correlation was found between negative symptoms, number of self-event connections and specificity of narratives. Our results suggest that schizophrenia patients have difficulties to organize and extract meaning from their past experiences in order to create coherent personal narratives. (shrink)

This study examined the hypothesis that a key process in conditional reasoning with concrete premises involves on-line retrieval of information about potential alternate antecedents. Participants were asked to solve reasoning problems with causal conditional premises (If cause P then effect Q). These premises were inserted into short contexts. The availability of potential alternatives was varied from one context to another by adding statements that explicitly invalidated one or more of these alternatives (i.e., other causes that lead to the effect Q). (...) The invalidated alternatives differed in the degree of their semantic association to the consequent term (Q). The results show that the effect of invalidating one or more potential alternatives on the two uncertain logical forms, AC and DA, was largely determined by their relative associative strength. These results strongly support a model for conditional reasoning with causal premises that supposes that a key element in responding to the uncertain logical forms is on-line retrieval of at least one potential alternative antecedent. (shrink)

This article aims at showing that in spite of Michel Foucault’s violent rejection of phenomenology, this discipline never ceased to bear a crucial significance for his archaeological and genealogical analyses, in that it can be construed as a symptom indicating the most serious challenge that the contemporary philosophy has to meet: thinking together Experience and Knowledge. The author intends to prove, by resorting to the Marxian concept of ‘objectively necessary appearance’, that Foucault’s main opposition to phenomenology stems from his original (...) conception of the theory as a sort of experiment made by the philosopher on himself and on his own historical a priori. (shrink)

We provide a simple translation of the satisfiability problem for regular grammar logics with converse into GF2, which is the intersection of the guarded fragment and the 2-variable fragment of first-order logic. The translation is theoretically interesting because it translates modal logics with certain frame conditions into first-order logic, without explicitly expressing the frame conditions. It is practically relevant because it makes it possible to use a decision procedure for the guarded fragment in order to decide regular grammar logics with (...) converse. The class of regular grammar logics includes numerous logics from various application domains. A consequence of the translation is that the general satisfiability problem for every regular grammar logics with converse is in EXPTIME. This extends a previous result of the first author for grammar logics without converse. Other logics that can be translated into GF2 include nominal tense logics and intuitionistic logic. In our view, the results in this paper show that the natural first-order fragment corresponding to regular grammar logics is simply GF2 without extra machinery such as fixed-point operators. (shrink)

Sextus Empiricus présente le scepticisme néo-pyrrhonien comme une philosophie qui cherche la vérité (PH I, 1-3). Il est difficile de le croire, pourtant, lorsque l ’ on étudie les longues séries d ’ arguments qu ’ il met en opposition afin de produire l ’ isosthénie, la force égale des arguments, qui amène à la suspension du jugement. Comment faut-il interpréter ce qui pourrait apparaître comme un décalage entre la théorie et la pratique du scepticisme? Plutôt que de conclure à (...) l ’ inconséquence du scepticisme, (i) l ’ article se propose de reprendre à nouveaux frais les passages où Sextus présente le scepticisme comme une recherche de la vérité. Pour ce faire, il faut d ’ une part (ii) lier cette présentation à l ’ opération de différenciation entre le scepticisme de la Nouvelle Académie et celui des néo-pyrrhoniens ; d ’ autre part (iii) revenir sur la pratique du scepticisme par les néo-pyrrhoniens. Loin d ’ être une recherche de la vérité, le pyrrhonisme présenté par Sextus Empiricus recherche l ’ incertitude à l ’ origine du bonheur sceptique. (shrink)

We show the completeness of a Hilbert-style system LK defined by M. Valiev involving the knowledge operator K dedicated to the reasoning with incomplete information. The completeness proof uses a variant of Makinson's canonical model construction. Furthermore we prove that the theoremhood problem for LK is co-NP-complete, using techniques similar to those used to prove that the satisfiability problem for propositional S5 is NP-complete.

In what sense could discourse ethics be linked with normative problems raised by the ecological crisis? Even if Apel and Habermas have not really addressed this question extensively, and even if their position in moral philosophy seems to develop and reinforce a neo-Kantian anthropocentric point of view, one can find in their works some evidence for the possibility of connecting a dialogical view with an ecological one. In order to defend the philosophical interest in highlighting this possibility, this essay analyses (...) Habermas' position concerning the moral and ontological status of animality in particular, and attempts to situate this position within the history of Critical Theory. (shrink)

This paper revisits the different notions of influence, persuasion and influencebound subjects. It illustrates and critiques the dominant prevailing concept of influence and its effects, which, though diversely denominated and presented through various theories, always comes down to reaffirming the relationship of dominance and the possibility of the nullification of the subject within the relationship with the other. With this aim, it studies the classical theories of interpersonal influence and brings to attention some of the bodies of information which have (...) been systematically neglected or set aside, particularly concerning suggestion, possession, mesmerism and somnambulism. (shrink)

La question des instincts est une voie d’entrée privilégiée pour le rapport du pragmatisme au naturalisme. Le problème que soulève la théorie des instincts de William James et John Dewey vient du maintien, à première vue surprenant, de l’idée d’une « nature humaine ». Je soutiens que c’est au sein même de la théorie pragmatiste des instincts que l’on trouve des arguments pour montrer que la nature humaine ne détermine pas univoquement la conduite. Bien comprendre la naturalité de l’être humain (...) suffit à défaire toute tentative pour l’ériger en source d’autorité des principes de la conduite. (shrink)

We study a knowledge logic that assumes that to each set of agents, an indiscernibility relation is associated and the agents decide the membership of objects or states up to this indiscernibility relation. Its language contains a family of relative knowledge operators. We prove the decidability of the satisfiability problem, we show its EXPTIME-completeness and as a side-effect, we define a complete Hilbert-style axiomatization.

Our contribution concerns the continuous training of teachers that will be forming future teachers during their traineeship. It aims to describe how the professional development of the trainees’ coaches, both the training supervisors as well as the supervisors form the trainees’ schools, was used during a course proposed by a university and during meetings where practices were shared by the participants. In this manner, we identified the ideal moments for development of the trainees, as well as the most important levers (...) for the transformation of the coaches. We paid particular attention to the reflexive contract co-defined by the group, as well as to the principle of social moderation at the heart of the collaborative group’s dynamic. (shrink)

Marsilio Ficino, fonti, testi, fortuna, convegno svoltosi à Firenze nell'ottobre del 1999, viene a chiudere la serie degli incontri internazionali coordinati dal Comitato Internazionale Marsilio Ficino e ora pubblicati a Londra e a Parigi. Il volume offre le versioni aggiornate delle conferenze pubbliche tenute all'Istituto Nazionale di Studi sul Rinascimento in quella occasione sull'opera ed il pensiero di Ficino, dal Quattrocento al Seicento. Il suo taglio prevalentemente filologico costituisce un imprescindibile complemento alle pubblicazioni del 1984-86, sempre in onore del Ficino, (...) di cui arrichisce le conclusioni con nuove prospettive di ricerca e nuove scoperte sul maggior filosofo del Quattrocento italiano. Un indice dei nomi agevola la consultazione del lettore, che troverà in questo libro uno strumento di ricerca fondamentale. (shrink)

In this paper, I seek to challenge two prevailing views about religious accommodation. The first maintains that religious practices deserve accommodation only if they are regarded as something unchosen on a par with the involuntary circumstances of life people must face. The other view maintains that religious practices are nothing more than preferences but questions the necessity of their accommodation. Against these views, I argue that religious conducts, even on the assumption that they represent voluntary behaviours, deserve in certain circumstances (...) certain kinds of accommodation. In the first part of the paper, I explain how religious conscience should be understood and show that they must be understood as one possible expression, along with nonreligious or secular beliefs, of a person’s convictions of conscience. In the second part, I demonstrate that the main ground for religious accommodation is the need to protect fairly, through such rights as religious freedom and freedom of conscience, the ethical commitments and conscientious beliefs of all citizens. (shrink)

What happens when the world around us feels fragmented? How can a person continue to respond positively to their environment when it seems to have lost its internal coherence? These questions lie at the heart of this innovative interpretation of some of the most influential German philosophers of the twentieth century. The key figures in this study are the young Georg Lukács (1885-1971), Ernst Jünger (1895-1998), Ernst Bloch (1885-1977), Theodor Adorno (1903-1969), Max Kommerell (1902-1944), and Siegfried Kracauer (1889-1966). By establishing (...) an intellectual dialogue among these otherwise diverse thinkers, this study identifies a common interest: the question whether an unworldly, fragmented universe can nonetheless elicit a creative response from individuals. Together, these authors offer an alternative to what is considered the dominant trend in twentieth-century German philosophy: the phenomenological emphasis on humans' lived interactions with a shared and unified lifeworld. Special attention is given to six distinct interpretations of Miguel de Cervantes's novel Don Quixote and the unworldly actions of its main character. Unworldliness in Twentieth Century German Thought will appeal to researchers and advanced students interested in twentieth century continental philosophy, German intellectual history, critical theory and literature and philosophy. (shrink)

Jean-Luc Marion’s phenomenology reveals two attitudes regarding the classification of phenomena. On the one hand, they are classified by type. On the other, the “banality of saturation” reduces these types topossibleinterpretations, in which case saturation isn’t a qualitative rupture anymore, but a possible hermeneutic attitude to any phenomenon. Hence, there is, in Marion’s phenomenology, a tension between a metaphysical attitude that maintains categorial discontinuities, and a hermeneutic temptation driven by the recovery of quantitative continuities between all phenomena. Yet, Marion does (...) not push this quantitative temptation to its limits; he steps back in front of a specifically saturated phenomenon: the icon. (shrink)

Quel rôle joue le concept de vie quotidienne dans le scepticisme de Sextus Empiricus? À partir d’une analyse du concept de βιωτικὴ τήρησις, il s’agit de faire apparaître, d’une part (i) que la vie quotidienne, par opposition à la vie philosophique, est un fait empirique qui permet au sceptique d’agir sans pour autant avoir d’opinions et d’autre part que (ii) la vie quotidienne est une valeur qui donne sens à la philosophie sceptique. Bien que ces deux approches paraissent contradictoires, le (...) but de cet article est de montrer que le scepticisme philosophique proposé par Sextus les rend compatibles. (shrink)

Why is there a specific problem with biological individuality? Because the living realm contains a wide range of exotic particular concrete entities that do not easily match our ordinary concept of an individual. Slime moulds, dandelions, siphonophores are among the Odd Entities that excite the ontological zeal of the philosophers of biology. Most of these philosophers, however, seem to believe that these Odd Cases oblige us to refine or revise our common concept of an individual. They think, explicitly or tacitly, (...) that to be a living, evolutionary entity is to be a living individual. In this paper, we explore an alternative proposal: the variety and oddity of the forms of the living realm might be ontologically regimented through an increase in the categorial complexity of the living realm, by admitting, beside living individuals, living non-individuals or by acknowledging, more generally, that the evolutionary development of the living forms is not necessarily a process of building individuals, that life is not necessarily individuals-oriented. We claim that, from an ontological point of view, the spectacle of the living realm obliges us to take aggregativity seriously. (shrink)

In this paper, I defend the view that our knowledge of our desires is inferential and based on the consciousness we have of our emotions, and on our experiences of pain and pleasure.

In this paper, I propose a reductive account of intentions which I call a gate-based reductive account. In contrast with other reductive accounts, however, the reductive basis of this account is not limited to desires, beliefs and judgments. I suggest that an intention is a complex state in which a predominant desire toward a plan is not inhibited by a gate mechanism whose function is to assess the comparison of our desires given the stakes at hand. To vindicate this account, (...) I rely on several considerations: the similarity between epistemic feelings and the feeling of being decided that tells us that we have an intention, the necessity of postulating a gate mechanism to explain our hesitating behavior, and the tight link that exists between the realization of our actions and our desires. In agreement with non-reductivists, I nevertheless acknowledge that intentions encompass plans, although I emphasize that the planning capacity must also be dependent on our motivational life and the general evaluative mechanisms that explains our emotions. (shrink)

S'agissant du problème lié au statut de la connaissance humaine en général, la querelle du faillibilisme et du fondationnalisme n'est pas neuve. On peut même dire qu'elle parcourt l'histoire de la philosophie depuis ses tout débuts. Dans le contexte des préoccupations propres à la pensée contemporaine, cette querelle semble cependant se cristalliser autour de la question suivante : quel statut devons-nous aujourd'hui accorder à nos énoncés philosophiques? Pouvons-nous et devons-nous encore revendiquer pour ces énoncés, traditionnellement chargés d'établir les fondements et (...) les principes premiers, un statut ontologique, sinon transcendantal? Ou au contraire, le développement des sciences expérimentales modernes, ayant éveillé en nous de manière sans cesse plus aiguë la conscience de la précarité de nos connaissances, ne nous incite-t-il pas désormais à envisager les propositions philosophiques comme n'étant rien de plus, malgre leur prétention et leur visée, que des énoncés faillibles, relatifs à l'expérience ou à l'histoire? (shrink)

Les recherches poursuivies par les membres de l'école de Francfort depuis la seconde moitié des années quatre-vingt se signalent primordialement par l'intérêt porté au problème général des conditions d'application de l'éthique de la discussion au domaine du droit et de la politique. En témoignent les recueils publiés récemment par Karl-Otto Apel, en particulier Diskurs und Verantwortung et Zur Anwendung der Diskursethik in Politik, Recht und Wissenschaft, ainsi que l'ouvrage volumineux de J. Habermas consacré à la théorie du droit, Faktizität und (...) Geltung. Bien que non définitive, cette orientation de recherche n'en est pas moins suffisamment élaborée à l'heure actuelle pour permettre une évaluation. Le but du présent article sera plus spécialement de soumettre à un examen critique la voie de solution propre apportée par Apel à ce problème. Une thèse centrale sera défendue: celle suivant laquelle les difficultés que présente l'application de l'éthique communicationnelle au monde du droit et de la politique ne peuvent être entièrement solutionnées dans le cadre restreint de la théorie morale, mais exigent la transition à une théorie du droit et de la démocratie. (shrink)

The aim of this paper is to determine how a Pyrrhonian considers the Law and can respond to Aristocles’ objection that a Pyrrhonian is unable to obey laws. First, we analyze the function of the Law in the 10th Mode of Aenesidemus, in order to show laws as a dogmatic source of value. But Sextus shows also that the Sceptic can live in a human society by following laws and customs, according to so-called ‘sceptical conformism’. In the light of Pyrrhonian (...) Hypotyposes 1.23–24 and Against the Mathematicians 11.162–164, I discuss the validity of the label ‘conformism’ in order to understand the nature of the political effect of the suspension of judgement. The real nature of the political position of Pyrrhonian Scepticism – that lack of commitment does not mean indifference to politics but rather a criticism of fanaticism and praise for political cautiousness – appears by comparison with the Scepticism of the New Academy. (shrink)

RESUMEN Tal como el siglo XX fue aquel de la fenomenología, el siglo XXI se caracteriza por el auge de los realismos. Se podría pensar que este cambio marca un giro radical en la filosofía. No obstante, es de recordar que en 1943 Jean-Paul Sartre quiso construir, desde la fenomenología, un neorrealismo absoluto que pueda conservar cierto realismo dentro de la fenomenología. Mediante una lectura de El ser y la nada se propone mostrar que el neorrealismo absoluto impone superar la (...) dicotomía entre idealismo y realismo gracias a la transfenomenicidad de dos seres; y, además, desplazar la tarea descriptiva y constitutiva de la fenomenología hacia un trabajo de revelación. ABSTRACT If the twentieth century was that of phenomenology, the twenty-first is characterized by the rise of multiple realisms. Although one might think that this is a radical turn in contemporary philosophy, it should be remembered that, in 1943, Jean-Paul Sartre tried to establish an absolute neorealism which wanted to preserve a certain realism within phenomenology. Through a reading of Being and nothingness, the author shows that absolute neorealism enables the dichotomy between idealism and realism to be surpassed, thanks to the transphenomenality of two beings and, in addition, imposes a displacement of the descriptive and constitutive task of phenomenology towards a work of revelation. (shrink)

La théorie de la perception emprunte, chez Descartes, deux chemins différents. D’un côté, la perception interne se développe selon le paradigme visuel de l’intuitus ; de l’autre, la perception externe est pensée à l’aune d’un modèle discursif. À la présentation s’opposerait donc une signification. Or, contre les commentateurs qui ont fait de Descartes le philosophe ayant ouvert l’ère de la représentation, l’auteur montre que le modèle discursif prime sur le paradigme visuel et que bien que Descartes affirme que les idées (...) sont comme des images et des tableaux, son modèle de la perception est en fait celui de la fable, c’est-à-dire d’un texte. (shrink)

Foucault’s Forgotten Marxism. This article tries to point out several methodological issues concerning Foucault’s Surveiller et punir, such as the equivocal status of some of Foucault’s main concepts, or the assumed homogeneity of the various disciplinary institutions analyzed in this book. And it aims at suggesting that such issues might find a solution, should one consider the Marxist background on which, as the Lectures at the Collège de France of the year 1973 clearly show, Foucault’s theories were dependant. In the (...) opinion of the author, only in as much as this heritage is accepted and seriously taken into account, shall Foucault’s concepts and theses regain their political and critical pertinence. (shrink)

We define cut-free display calculi for knowledge logics wherean indiscernibility relation is associated to each set of agents, andwhere agents decide the membership of objects using thisindiscernibility relation. To do so, we first translate the knowledgelogics into polymodal logics axiomatised by primitive axioms and thenuse Kracht's results on properly displayable logics to define thedisplay calculi. Apart from these technical results, we argue thatDisplay Logic is a natural framework to define cut-free calculi for manyother logics with relative accessibility relations.

This paper presents the hypothesis that concept possession is sufficient and necessary for self-consciousness. If this is true it provides a yardstick for gauging the validity of different research paradigms in which claims for self-consciousness in animals or human infants are made: a convincing demonstration of concept possession in a research subject, such as a display of inferential reasoning, may be taken as conclusive evidence of self-consciousness. Intuitively, there appears to be a correlation between intelligence in animals and the existence (...) of self-consciousness. I present three discussions to support the hypothesis: an analogy between perception and conception, where both are self-specifying; an argument that any web of concepts will always include the self-concept; and a fresh interpretation of Bermũdez showing how his theory of non-conceptual content provides strong support for the concept possession hypothesis. (shrink)

Studies on social influence bring us to fear that influence may alienate us and turn us into an agent of the will and desire of the other. This fear relies on a representation of the relationship of influence: it would be an asymmetrical relationship involving two basically opposite and complementary entities, the source and the target .If some experiments in social psychology demonstrate the effectiveness of some techniques of influence and manipulation, they must however be analysed in detail. Many experiments (...) and theories show that influence is not basically nonreciprocal. These works are neglected because they are too different from the imaginary representation of influence that dominates both social psychology and common sense. (shrink)

Foucault à Münsterlingen est un ouvrage collectif, dirigé par Jean-François Bert et Elizabetta Basso, respectivement sociologue et philosophe, spécialistes tous deux des archives, de la genèse et de la réception des œuvres de Foucault. Sept articles composent le volume, pour lequel d'autres philosophes spécialistes de Foucault, des historiennes des sciences intéressées aux médicaments psychotropes, des historiens des religions (Yann Dahhahoui...

Il ne subsiste aucun vestige de la charpente du temple d’Apollon construit à Delphes durant le ive s. av. J.‑C., ni de bloc comportant des réservations pour l’appui des poutres. En revanche, de nombreux passages des comptes de construction mentionnent des pièces en bois et font état de travaux sur les parties hautes du monument. Nous présentons ici un commentaire de ces inscriptions qui s’articule autour de trois objectifs principaux : déterminer la destination et la fonction des pièces de bois (...) ; analyser le vocabulaire technique ; établir la chronologie des travaux dans les parties hautes du temple. Au‑delà d’une étude centrée sur l’architecture delphique, le corpus mobilisé contribue à la caractérisation des techniques de charpente et à la connaissance du déroulement des chantiers d’architecture monumentale en Grèce ancienne. (shrink)

Two features are often assumed about emotions: they are intentional states and they are experiences. However, there are important reasons to consider some affective responses that are not experienced or only partly experienced as emotions. But the existence of these affective responses does not sit well with the intentionality of conscious emotions which are somehow geared towards their object. We therefore face a trilemma: either these latter affective responses do not have intentional objects and we should renounce intentionality as a (...) defining feature of emotions; or we have to explain how they actually have intentional, though unconscious, objects; or after all we must deny that they are really emotions. I suggest that the second option is the correct one: we can provide an account of the intentionality of unconscious emotions and its relation to the intentionality of conscious emotions. To do this, I rely on neuropsychological studies that distinguish two kinds of attention: salience as enriched treatment, and focus as a way of turning our attention. Then, given that only salience is always present in unconscious emotional phenomena, I suggest that emotions are intentional because they involve an object being made salient. I further argue that this feature of emotions explains why unconscious and conscious emotions can be taken as organized around their object. Finally, I defend this account against several objections, showing that the account can be applied whatever the cognitive base of the emotions may be and is not falsified by the fact that attentional aspects of emotions may vary in other dimensions. (shrink)

Is a machine running artificial intelligence algorithms a real artificial intelligence or does it only simulate the operations of an intelligent creature? After specifying the concept of a mechanical simulation of human intelligence, we propose a criterion or a test to determine in which cases a machine embedding AI technology should be considered, not as a mechanical simulator of intelligent operations, but as a real artificial intelligence: we call this test the test of deference.

One of the effects of the so-called ontological turn has been to take the other so seriously that radical difference has been conceptualized ontologically. This stance has given rise, in some authors, as Descola, to a typological classification. However, we would suggest the possibility of a non-onto-typological anthropology based on Marion’s phenomenology of givenness. With the phenomenology of givenness, from which phenomena are given to a gifted – and therefore secondary – subject, this new understanding of subject allows us to (...) think of phenomena as significations much more than as representations and to replace the discontinuity of ontological categories with the continuity of hermeneutics. (shrink)

If non-human animals experience wellbeing and suffering, such welfare consequences arguably should be included in a social welfare evaluation. Yet economic evaluations almost universally ignore non-human animals, in part because axiomatic social choice theory has failed to propose and characterize multi-species social welfare functions. Here we propose axioms and functional forms to fill this gap. We provide a range of alternative representations, characterizing a broad range of possibilities for multi-species social welfare. Among these, we identify a new characterization of additively-separable (...) generalized (multi-species) total utilitarianism. The multispecies setting permits a novel, weak species-level separability axiom with important consequences. We provide examples to illustrate that non-separability across species is implausible in a multi-species setting, in part because good lives for different species are at very different welfare levels. Finally, we explore the consequences for evaluating climate policy and understanding speciesism and non-climate environmental goals, such as biodiversity. (shrink)

En la construcción de la teoría del deseo mimético, Girard comenta en diversas ocasiones la obra de Freud. De hecho, casi la totalidad de los temas tratados por Girard tienen resonancia en el psicoanálisis; deseo, mimetismo, violencia, homicidio colectivo, el surgimiento de la cultura: cada uno de estos temas existe en la obra de Freud. Sin embargo, la lectura girardiana siempre opera un desplazamiento de estos conceptos para pensarlos a la luz de un mecanismo único que no introduce ninguna ruptura (...) ni discontinuidad. En este texto muestro cómo, para Girard, los conceptos freudianos padecen de una dificultad originaria que yace en el hecho que Freud nunca pudo salir de una concepción objetual del deseo. (shrink)

L'oeuvre de Klong chen rab 'byams (alias Klong chen pa) a laisse une profonde empreinte dans la culture tibetaine, non seulement en raison de ses qualites proprement philosophiques, mais encore gryce ... sa dimension spirituelle et du fait ...

In this paper, I seek to challenge two prevailing views about religious accommodation. The first maintains that religious practices deserve accommodation only if they are regarded as something unchosen on a par with the involuntary circumstances of life people must face. The other view maintains that religious practices are nothing more than preferences but questions the necessity of their accommodation. Against these views, I argue that religious conducts, even on the assumption that they represent voluntary behaviours, deserve in certain circumstances (...) certain kinds of accommodation. They must be understood as one possible expression, along with nonreligious or secular beliefs, of a person's convictions of conscience, which are strong ethical commitments upon which depends the moral integrity of those having such convictions. I demonstrate that the main ground for religious accommodation is the need to protect fairly, through such rights as religious freedom and freedom of conscience, the ethical commitments and conscientious beliefs of all citizens. Finally, against the objection that such a view risks leading to the proliferation of demands for accommodation, I maintain that a deliberative approach to religious accommodation is in a good position to put serious hurdles in the path of unreasonable demands. (shrink)

The literature on multiculturalism currently splits parties into two camps : those favorable to the uniform treatment of cultural differences and those favorable to their differential treatment. Brian Barry, perhaps of the most influential present supporters of the first camp, has recently developed a severe criticism of the second approach. I intend in this paper to examine the scope and limits of Barry’s own uniform treatment approach. First, I will present the grounds Barry has for supporting it. Second, I will (...) examine one of its most important difficulties, that of excluding the particular treatment of cultural differences on the grounds that they are a matter of choice. (shrink)

L’article relève les occurrences du terme « aliénation » dans l’analyse hégélienne de la modernité propre à la Phénoménologie de l’esprit. Il analyse la signification du réseau terminologique et sémantique ainsi constitué au regard de la thématique ultérieure (par exemple marxienne) de la critique de la modernité.

ABSTRACT: Confronted with the “wrong kind of reason problem”, several proponents of the fitting attitude analysis of emotional values have argued in favor of an epistemic approach. In such a view, an emotion fits its object because the emotion is correct. However, I argue that we should reorient our search towards a practical approach because only practical considerations can provide a satisfying explanation of the fittingness of emotional responses. This practical approach is partially revisionist, particularly because it is no longer (...) an analysis of final value and because it is relativistic. View HTML Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.The FA Analysis of Emotional Values and Practical Reasons*Volume 51, Issue 1Stephane Lemaire DOI: https://doi.org/10.1017/S0012217312000224Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. The FA Analysis of Emotional Values and Practical Reasons*Volume 51, Issue 1Stephane Lemaire DOI: https://doi.org/10.1017/S0012217312000224Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. The FA Analysis of Emotional Values and Practical Reasons*Volume 51, Issue 1Stephane Lemaire DOI: https://doi.org/10.1017/S0012217312000224Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

Dans la philosophic d'Emmanuel Lévinas (Totalité et Infini, 1961; Autrement qu'être, 1974) l'idée de la priorité absolue de l'éthique sur le savoir se traduit par la place centrale accordée à la notion de justice. Dans les rapports de personne à personne, l'exigence de justice est fondée sur l'idée de la non-réciprocité de la relation éthique. La priorité de l'autre sur le Moi se traduit par une conception de la justice comme don. D'un autre côté, la réalité économique, sociale et politique (...) du monde postule l'institution d'une justice objective, commandée par la figure du tiers comme l'autre de l'autre. Cependant, une société qui reposerait sur le seul principe de l'équilibre entre les intérêts égoïstes de chacun de ses membres n'instituerait qu'une égalité purement formelle, qui mènerait nécessairement à la lutte permanente de tous contre tous. D'où une critique fondamentale (quoiqu'implicite) de la théorie contractualiste de la justice. Ces différents principes sont illustrés concrètement par les commentaires de certains passages du Talmud que Levinas développe dans les Quatre lectures talmudiques (1968), Du sacné au saint (1977) et L'au-delà du verset (1982). /// Na filosofia de Emmanuel Levinas, particularmente na sua expressdo mais significativa em Totalité et Infini (1961) e Autrement qu'être (1974), a ideia da prioridade absoluta da itica sobre o saber traduz-se na centralidade da noção de justiça. Nas relações de pessoa a pessoa, a exigência de justiça está fundada sobre a ideia da não-reciprocidade da relação ética. A prioridade do outro sobre o Eu traduz-se por uma concepção da justiça como dom. Por outro lado, a realidade económica, social e política do mundo postula a instituição duma justiça objectiva, determinada pela ftgura do terceiro como outro do outro. No entanto, uma sociedade que repousasse apenas sobre o princípio do equilíbrio entre os interesses egoístas de cada um dos seus membros não instituiria senão uma igualdade puramente formal, a qual conduziria necessariamente à luta permanente de todos contra todos. Daí a crítica fundamental de Levinas (ainda que implícita) da teoria contratualista da justiça. O artigo ilustra estes diferentes princípios de forma concreta mediante o recurso que faz aos comentários de Levinas sobre determinadas passagens do Talmude, tal como é o caso em Quatre lectures talmudiques (1968), Du sacré au saint (1977) et L'au-delà du verset (1982). (shrink)