This essay traces the dynamic encounter between Rohingya ulama (scholars), who travel as muhajir (migrants), and Bangladeshi Deobandi Islamists, who re-enact the role of the ansar (helpers), as they explore godforsakenness during two waves of migration in 2016 and 2017. Bringing together theological aphasia and references to contemporary jihad, this ethnographic meditation calls into question the assumptive logics of secular historicism and liberal humanitarianism as it confronts the deathworld of the War on Terror through Islam’s founding texts and traditions. Drawing (...) from Talal Asad’s reading of the secular as “conceptually prior to the political doctrine of secularism” and a formation that contains “a variety of concepts, practices, and sensibilities,” it highlights and unearths the secular core of liberal concepts of humanitarianism, historicity, spatiality, and geography, to specify their uses within the discourse of the War on Terror. The ulama in the border region point to the secular and identify it as a structuring coordinate within the discourse of liberal civil society. At the level of sensibility, the interactions between the scholars and Islamists in the border region reveal a domain consisting of moods, anxieties, and perceptive qualities that runs counter to the affective life immanent to secularity. (shrink)

This is a translation of Alexandre Koyré’s important, but overlooked essay “Hegel à Iéna.” The essay originally appeared in Alexandre Koyré, Etudes d’histoire de la pensée philosophique. A contribution to the philosophy of time, this essay had a profound but generally unrecognized influence on Alexander Kojève, Jean Hyppolite and Jacques Derrida.

The debate prompted by Meyer Fortes in his account Oedipus and Job in West-African Religions is valuable for its insight into the peoples of the Black Continent. In fact, if the basic motivations behind the two cited mythical stories can be discerned to any extent among the Tallensi of Ghana, and also, as the author suggests, within many other ethnic groups, it will be easier to establish characteristics common to all mankind, the elements of similarity being of a more primordial (...) and significant nature than the differentiating factors. On the other hand, if the evidence is not convincing, or if the examples selected by the researcher are disputed by the outsider—who might for instance contest their long-term validity or universality—this might imply that the differences are predominant without their invalidating the overall possibility of there being a good number of common features. (shrink)

In a manuscript which is being studied here for the first time, al-Samaw'al quotes a paragraph from al-Bīrūnī which shows that the latter knew not only of Brahmagupta's method of quadratic interpolation, but also of another Indian method. Al-Samaw'al examines these methods, as well as linear interpolation, compares them, and evaluates their respective results. He also tries to improve them. In this article the author shows that al-Bīrūnī had used four methods of interpolation, two of which were of Indian origin; (...) and that al-Samaw'al explicitly introduced a new way of evaluating these different methods. He also throws light on the active movement of research on numerical methods that constitutes the background to al-Bīrūmī's and al-Samaw'al's work, and uses modern means to evaluate the different methods and to justify the mathematicians' choices. The author has edited and translated al-Samaw'al's text in order to make it available to historians of Arabic and Indian mathematics. This allows them to follow the history and the mathematical arguments, and deepens our understanding of the importance to the development of mathematics of certain astronomical work. It also highlights the contribution of Indian mathematicians to the development of Arabic mathematics. Dans un texte manuscrit jamais examiné auparavant, al-Samaw'al cite un paragraphe d'un écrit d'al-Bīrīnī qui montre bien que ce dernier connaissait non seulement la méthode d'interpolation quadratique de Brahmagupta, mais également une autre methode indienne. Al-Samaw'al éetudie ces méthodes ainsi que l'interpolation linéaire, les compare les unes aux autres et par conséquent s'interroge sur leurs performances respectives afin d'opter pour la meilleure, et tente de les perfectionner. Dans cet article, l'auteur montre qu'al-Bīrūnī disposait de quatre méthodes d'interpolation, dont deux sont d'origine indienne, et qu'al-Samaw'al a introduit explicitement une nouvelle interrogation pour juger de la performance des différentes méthodes; il restitue les études d'al- Bī;rūnī et d'al-Samaw'al dans le mouvement actif de recherche sur les méthodes numériques, et reprend avec des moyens modernes la comparaison entre les diverses méthodes pour comprendre les choix des différents mathématiciens. L'auteur établit et traduit le texte d'al-Samaw'al afin de le rendre accessible aux historiens des mathématiques arabes et indiennes, et pour permettre aux lecteurs de suivre l'exposé' historique et mathématique qui vise, au-delà de ces résultats, à mieux connaître l'apport de certaines recherches en astronomie au développement des mathématiques, et d'autre part, la contribution des mathématiciens de l'Inde à l'histoire des mathématiques arabes. (shrink)

Among the phenomena examined in the Meteorologica, some, although they are sublunar, are too distant to be accessible to direct study. To remedy this situation, it was necessary to develop procedures and methods which could allow observation, and above all the geometrical control of observations. The eventual result of this research was to detach the phenomenon under consideration from meteorology, and to insert it within optics or astronomy. Abū Sahl al-Qūhī, composed a treatise on shooting stars in which he carries (...) out such an insertion. In a second treatise, he deals with another type of observation, intended to measure maritime, terrestrial, and celestial surfaces. Here, the author studies al-Qūhī's contribution and gives the editio princeps of these two treatises, as well as their translation. (shrink)

This book is the first study of the ontological system of Alexander of Aphrodisias (floruit c. 200 AD), famous for his commentaries on the works of Aristotle.

Our aim here is to show that an enigmatic text of Avicenna's Glosses, devoted to the problem of evil, takes on its full meaning in the light of the last chapter of the Šifā ' on De generatione et corruptione. We will see how Avicenna, deepening and developing a cosmological argument already present in the commentary of Alexander of Aphrodisias on the De generatione, ends up building most of his theodicy on the relative incommensurability of the different celestial periods. All (...) the problem of divine Justice is thus reinterpreted in terms of opposition between discrete and continuous. Finally we will show the importance that this development of Avicenna had in Western Christendom in the 14th century, and the complex relationship which Leibniz has with it in his recently edited reflections on the Great Year. (shrink)

In his encyclopedic book, the mathematician of Saragossa, Ibn Hūd, established by an intrinsic demonstration of spherical geometry, a remarkable theorem which generalizes the proposition III.11 from Theodosius’s Spherics and integrates the propositions III.23-25 from Menelaus’s Spherics. In this paper, we study this theorem and the demonstration of Ibn Hūd. The reader will find also some established and translated texts addressing the same theme. Résumé Dans son livre encyclopédique, le mathématicien de Saragosse, Ibn Hūd, établit par une démonstration intrinsèque de (...) la géométrie sphérique un théorème remarquable qui généralise la proposition III.11 des Sphériques de Théodose et intègre les propositions III.23-25 des Sphériques de Ménélaüs. Dans cet article, on étudie ce théorème ainsi que la démonstration d’Ibn Hūd. Le lecteur trouvera aussi établis et traduits quelques textes qui portent sur le même thème. (shrink)

Abū al-Jūd Muḥammad ibn al-Layth is one of the mathematicians of the 10th century who contributed most to the novel chapter on the geometric construction of the problems of solids and super-solids, and also to another chapter on solving cubic and bi-quadratic equations with the aid of conics. His works, which were significant in terms of the results they contained, are moreover important with regard to the new relations they established between algebra and geometry. Good fortune transmitted to us his (...) correspondences with the mathematician and astronomer al-Bīrūnī. The questions they debated, and the answers they yielded, all offer us multiple in vivo perspectives on the research that was undertaken in that period. The reader would find in this article a critical edition and French translation of this correspondence, with historical and mathematical commentaries. Résumé Abū al-Jūd Muḥammad ibn al-Layth est l’un des mathématiciens du x e siècle qui ont le plus contribué au nouveau chapitre sur les constructions géométriques des problèmes solides et sur-solides, ainsi qu’à un autre chapitre, sur la solution des équations cubiques et biquadratiques à l’aide des coniques. Ses travaux, importants pour les résultats qu’ils renferment, le sont aussi par les nouveaux rapports qu’ils instaurent entre l’algèbre et la géométrie. La bonne fortune nous a transmis sa correspondance avec le mathématicien et astronome al-Bīrūnī. Les questions qui y sont débattues, les réponses apportées, nous offrent, in vivo, plusieurs perspectives sur la recherche qui était alors menée. Le lecteur trouve dans cet article l’édition critique de cette correspondance, sa traduction française ainsi qu’un commentaire historique et mathématique. (shrink)

Central to the identity of modern medical specialities, including psychiatry, is the notion of hypostatic abstraction: doctors treat conditions or disorders, which are conceived of as “things” that people “have.” Mad activism rejects this notion and hence challenges psychiatry’s identity as a medical specialty. This article elaborates the challenge of Mad activism and develops the hypostatic abstraction as applied to medicine. For psychiatry to maintain its identity as a medical speciality while accommodating the challenge of Mad activism, it must develop (...) an additional conception of the clinical encounter. Toward elaborating this conception, this article raises two basic framing questions: For what kind of understanding of the situation should the clinical encounter aim? What is the therapeutic aim of the encounter as a whole? It proposes that the concepts of “secondary insight” (as the aim of understanding) and of “identity-making” (as a therapeutic aim) can allow the clinical encounter to proceed in a way that accommodates the challenge of Mad activism. (shrink)

This article aims to unravel the doctrine of the “sign from the manifest to the hidden” of Abū Hāšim al-Ğubbāʾī. It shows that Abū Hāšim tended to interpret this sign as an inference, of which he recognized two main types: Type-1 proceeds by analytical deduction of concepts by neutralizing the conditions of their realization, i. e. their ontological basis. This is, typically, the procedure most directly consonant with Abū Hāšim's modal ontology. Type-2 exhibits the same causal relationship at the known (...) and unknown levels and considers causality at the known level to be itself the cause of causality at the unknown level. This partition was completely new in philosophy and kalām at the time of Abū Hāšim, but it is foreshadowed in al-Ḫwārizmī’s Algebra. In this book, al-Ḫwārizmī distinguishes between proof “by cause”, which consists in transferring a certain geometric deduction to algebra, and proof “by expression”, which operates directly on algebraic expressions, which it reduces analytically. A text by Abū Hāšim devoted to human knowledge that seems to refer to the work of al-Ḫwārizmī suggests, finally, that the close parallel between al-Ḫwārizmī’s doctrine of proof and Abū Hāšim's doctrine of the sign may not be a mere coincidence. Two appendices have been added. The first deals with al-Fārābī’s reading of Abū Hāšim's theory of inference. The second, based on all available data, establishes for the first time the correct and precise dates of Abū Hāšim's life. (shrink)

The editing of three anonymous Greek texts preserved in the Parisinus Suppl. gr. 643 allows us to clarify certain ideas on the transmission of knowledge in the Mediterranean during the second half of the 13th century. These texts are in fact translations from Latin probably made at Salerno at the end of the Norman period or at the beginning of the Angevin dynasty. They allow us to establish the influence of the Parisian Faculty of Arts on the Sicilian intellectual milieu (...) of the period and to illustrate how, whilst remaining true to its medical vocation, the University of Salerno evolved nonetheless towards a model of general education in the Arts. Finally these texts reveal the considerable influence of Arabic learning on the Aristotelian teaching of their author. This very fact, combined with the presence of the Parisinus in Byzantium, in an environment of advanced philological learning, a few decades after its composition, leads us to question our understanding of the Palaeologan Renaissance as well as its independence with regard to the Arabo-latin scholarly tradition of the 13th century. (shrink)

RésuméDans l’Almageste, Ptolémée a proposé le concept du mouvement d'enroulement pour expliquer notamment les latitudes planétaires. Ibn al-Haytham a rédigé un traité intitulé Fī ḥarakat al-iltifāf, « Surle mouvement d'enroulement ». Un anonyme a écrit une critique de ce traité. Les deux mémoires sont perdus; mais heureusement a survécu la réponse d'Ibn al-Haytham, intitulée Fī ḥall šukūk ḥarakat al-iltifāf, « La résolution des doutes sur le mouvement d'enroulement ». Il y rappelle le modèle élaboré et en détaille encore l'explication. Nous (...) donnons ici édition critique, traduction et commentaire de cette réponse, ainsi qu'une édition et traduction de passages apparentés des Hypothèses planétaires de Ptolémée et de la Nihāyat al-idrāk de Quṭb al-Dīn al-Shīrāzī. (shrink)

This article includes the editio princeps of Ibn al-Hayṯam’s treatise “On the Parabolic Burning Mirror,” Fī al-marāyā al-muḥriqa bi-al-quṭūʿ, as well as its first translation into French. We examine its place in the history of the parabolic mirror for more than a millennium and a half, in Greek as well as in Arabic and Latin.

Après avoir écrit son fameuxDe aspectus, al-Kindī a composé un substantiel commentaire critique de l'Optiqued'Euclide: laRectification de l'erreur et des difficultés dues à Euclide dans son livre appelél'Optique. Jusqu'ici ignoré, ce nouveau venu n'enrichit pas seulement notre connaissance de l'optique des géomètres du milieu du IXesiècle, mais aussi celle de l'antiquité tardive. Ce premier commentaire connu de l'Optiqued'Euclide soulève à nouveau la question des traditions textuelles de ce traité, de leur multiplicité, du rôle de Théon d'Alexandrie; il pose aussi le (...) problème de la survie de la pensée d'al-Kindī à travers ses successeurs, comme Ahmad ibn 'Īsā. Autant de questions que nous examinons dans cet article. (shrink)

Among the writings devoted to the reflection of “visual” and solar rays on various mirrors, there are two that preceded many others and that occupy a central position in the history of catoptrics: one is attributed to Euclid, the other to Ptolemy. To these two names, we add a third, hitherto unknown, Thiasos. In this article, we take up the textual and conceptual history of this catoptric research tradition.

Deux opuscules nous sont parvenus de Thābit ibn Qurra sur la théorie des parallèles. Ces deux traités sont bien connus et ont fait déjà l'objet de plusieurs commentaires et traductions. Nous pensons reprendre ici aussi bien l'édition que la traduction et le commentaire pour mieux situer la contribution de Thābit ibn Qurra après la publication récente de ses œuvres en astronomie et en mathématiques.

The present article aims to show that the treatise On the Harmonization of the Opinions of the Two Sages the Divine Plato and Aristotle cannot have been written by al-FbwillryAdAdrr in the field of cosmology, for theological reasons.

There have been recent arguments against the idea that substructural solutions are uniform. The claim is that even if the substructuralist solves the common semantic paradoxes uniformly by targeting Cut or Contraction, with additional machinery, we can construct higher-level paradoxes (e.g., a higher-level Liar, a higher-level Curry, and a meta-validity Curry). These higher-level paradoxes do not use metainferential Cut or Contraction, but rather, higher-level Cuts and higher-level Contractions. These kinds of paradoxes suggest that targeting Cut or Contraction is not enough (...) for solving semantic paradoxes; the substructuralist must target Cut of every level or Contraction of every level to solve the paradoxes. Hence, the substructuralists do not provide as uniform of a solution as they hoped they did. In response, we argue that the substructuralists need not admit these additional machineries. In fact, they are redundant in light of the validity predicate (i.e., there is no gain in terms of expressive power). The validity predicate is powerful enough to creep these paradoxes in the object level. The substructuralist does not need to ascend to metainferences to construct higher-level paradoxes. Moreover, there is a reading available to the substructuralist such that all the higher-level structural rules would collapse to instances of the object-level structural rules (e.g., meta \(_n\) Cut and meta \(_n\) Contraction would become instances of Cut and Contraction). We then address Barrio et al.’s worry that the validity predicate has its shortcomings; the substructuralist cannot internalize some of its metarules. We claim that the validity of metarules can be internalized without the need to strengthen the validity predicate. However, a problem raised by Barrio et al. is still present—the problem of internalizing unwanted instances of Cut in Cut-free approaches. We argue that this internalization problem is not unique to the validity predicate; the same problem is present with other problematic predicates, such as the truth predicate and the provability predicate. (shrink)

This article proposes a reconstitution of the philosophical tenor of al-Fb al-Mawdayyira). It is shown that this work is not only a response to book VI of John Philoponus' Contra Aristotelem, but that its real issues can only be grasped in the context of the author's metaphysical system. Although, for al-Fbī, genuine demonstrations proceed from the cause to the caused, thus following the order of being, it will be explained how he also admits a strictly physical proof of the simple (...) fact, independently of its cause, and that the physical demonstration of the eternity of the world pertains to this type of proof. This physical proof is specifically directed against the Kindian doctrine of creation. (shrink)

La diffusion d'Alexandre d'Aphrodise, en raison de la qualité inégalée de son exégèse d'Aristote, est celle des textes vivants. Simplicius est plus érudit, Philopon plus critique, Averroès plus savant. Mais Alexandre possédait un art de la synthèse entre l'analyse philologique de la lettre et la saisie de l'orientation générale d'un texte, qui fait de lui l'Exégète par excellence. On comprend, dans ces conditions, que sa transmission ne soit pas le relais linéaire d'un ‘‘témoin” figé. Citons aussi bien le recours extensif (...) de Simplicius, au VIe siècle, à ses commentaires physiques que la renaissance philosophique des IXe–Xe siècles en terre d’Islam, qui s'accompagne d'un mouvement massif de traduction de textes alexandriques. Or s'il apparaît de plus en plus clairement que c'est la nécessité de bâtir une ontologie du sensible aristotélicienne, subordonnée à l'ontologie platonicienne des Formes divines, qui a poussé le ‘‘platonicien” Simplicius à puiser dans les commentaires de son prédécesseur, on ne s’est pas encore assez interrogé sur le sens de l'intérêt aigu des philosophes islamiques pour Alexandre. Pourquoi, par exemple, alors que les Byzantins, quand ils ont eu le choix entre Alexandre et Simplicius, ont choisi Simplicius, les Arabes se sont-ils systématiquement décidés pour Alexandre? (shrink)

Le fr. 2 de Boéthos de Sidon est transmis par deux commentateurs alexandrins des Catégories d'Aristote. En voici le texte grec:[2a] Ioannes Philoponus, In Aristotelis Categorias commentarium, 5.15-20Τρίτον ἦν ἐφεξῆς κεφάλαιον τὸ πόθεν δεῖ ἄρχεσθαι τῶν Ἀριστοτελι-[16]κῶν συγγραμμάτων. Βόηθος μὲν οὖν φησιν ὁ Σιδώνιος δεῖν ἀπὸ τῆς [17] φυσικῆς ἄρχεσθαι πραγματείας ἅτε ἡμῖν συνηθεστέρας καὶ γνωρίμου, δεῖν [18] δὲ ἀεὶ ἀπὸ τῶν σαφεστέρων ἄρχεσθαι καὶ γνωρίμων. ὁ δὲ τούτου δι-[19]δάσκαλος Ἀνδρόνικος ὁ Ῥόδιος ἀκριβέστερον ἐξετάζων ἔλεγε χρῆναι πρό-[20]τερον ἀπὸ τῆς λογικῆς (...) ἄρχεσθαι, ἥτις περὶ τὴν ἀπόδειξιν καταγίνεται. (shrink)

Madness is a complex and contested term. Through time and across cultures it has acquired many formulations: for some, madness is synonymous with unreason and violence, for others with creativity and subversion, elsewhere it is associated with spirits and spirituality. Among the different formulations, there is one in particular that has taken hold so deeply and systematically that it has become the default view in many communities around the world: the idea that madness is a disorder of the mind. -/- (...) Contemporary developments in mental health activism pose a radical challenge to psychiatric and societal understandings of madness. Mad Pride and mad-positive activism reject the language of mental 'illness' and 'disorder', reclaim the term 'mad', and reverse its negative connotations. Activists seek cultural change in the way madness is viewed, and demand recognition of madness as grounds for identity. But can madness constitute such grounds? Is it possible to reconcile delusions, passivity phenomena, and the discontinuity of self often seen in mental health conditions with the requirements for identity formation presupposed by the theory of recognition? How should society respond? -/- Guided by these questions, this book is the first comprehensive philosophical examination of the claims and demands of Mad activism. Locating itself in the philosophy of psychiatry, Mad studies, and activist literatures, the book develops a rich theoretical framework for understanding, justifying, and responding to Mad activism's demand for recognition. (shrink)

Among the phenomena examined in the Meteorologica , some, although they are sublunar, are too distant to be accessible to direct study. To remedy this situation, it was necessary to develop procedures and methods which could allow observation, and above all the geometrical control of observations. The eventual result of this research was to detach the phenomenon under consideration from meteorology, and to insert it within optics or astronomy. Abū Sahl al-Qūhī , composed a treatise on shooting stars in which (...) he carries out such an insertion. In a second treatise, he deals with another type of observation, intended to measure maritime, terrestrial, and celestial surfaces. Here, the author studies al-Qūhī's contribution and gives the editio princeps of these two treatises, as well as their translation. (shrink)

Quel doit être le comportement éthique du juif à l'égard du non-juif ? Et d'abord qui est cet « autre », cet « étranger », comment le définir et comprendre ce qu'il est, aux yeux de Dieu et par rapport au peuple juif ? La Bible contient des lois qui concernent tous les hommes en général, d’autres le peuple d'Israël en particulier, elle énonce des préceptes relatifs à « autrui », au « prochain », aux « étrangers ». Les Sages (...) de l'époque talmudique ont longuement scruté et commenté ces écritures, le plus souvent à propos de cas concrets, par exemple celui-ci : si le taureau d'un juif agresse celui d’un non-juif, le propriétaire du premier doit-il réparation à celui du second comme il le devrait pour un autre juif ? Dans le cours des temps, des Sages ont rendu sur ce cas d'école des arrêts contradictoires et diversement motivés, par suite vraisemblablement de changements dans la situation des communautés juives au sein de populations étrangères. Plus tard, il arrivera que des textes, qui semblaient préconiser un traitement discriminatoire du juif et du non-juif, seront jugés scandaleux par des 1ecteurs chrétiens, au point même d'être expurgés par la censure ecclésiastique des éditions du Talmud. De nos jours encore, les décisions des Sages d’autrefois alimentent la controverse, et l'histoire des taureaux retrouve de l'actualité dans un état d'Israël en butte aux conflits ethniques. Mais la relecture critique du Talmud tend à faire prévaloir une attitude plus universaliste et non discriminatoire, que n'ignoraient pas les temps anciens.What should the ethical comportment of the Jew be toward non-Jews ? To begin with, who is this « other », this « stranger », ; how can you define and understand who is in the eyes of God and in relation to the Jewish people ? The Bible contains laws that concern all men in general, and some that concern the people of Israel in particular. It presents precepts relative to the « other », the « neighbor », and « strangers ». The Sages of the Talmudic period examined and commented on this writings at length, most often concerning concrete cases, for example this one : if a Jew’s bull aggresses that of a non-Jew, does the former owe reparation to the latter, as he does to another Jew ? Throughout the ages, the Sages made rulings on this theoretical case that were contradictory and diversely motivated. This was due, apparently, to changes in the situation of Jewish communities living among foreign populations. Later, it happened that texts, which seemed to recommend a discriminating treatment of the Jew towards non-Jew, were judged scandalous by Christian readers, to extent that ecclesiastical censure expurgated them from editions of the Talmud. Still today, the decisions of past Sages feed the controversy, and the story of the bulls regains actuality in the state of Israel as it struggles with ethnic conflicts. But a critical rereading of the Talmud tends to favor an attitude more universalistic and non-discriminatory, of which ancient times was not ignorant. (shrink)

RésuméLes mathématiciens et les philosophes arabophones, comme leurs prédécesseurs grecs, ont soulevé plusieurs questions épistémologiques fondamentales. Parmi ces questions figure celle qui porte sur le concept d’égalité et sur celui de congruence des grandeurs géométriques. Mais qu'entendait-on par de tels concepts? quelle était leur relation à l'idée de mouvement? Comme les réponses à ces questions combinaient souvent des éléments métriques et d'autres, philosophiques, j'ai choisi d’étudier celles d'un mathématicien, d'un philosophe et d'un mathématicien-philosophe.

Der heute verlorene Kommentar von Alexander aus Aphrodisias zur Physik des Aristoteles ist eines der wichtigsten Werke der Antike: beeinflusste er doch als Quelle sowohl die griechischen Kommentatoren des Aristoteles als auch - vermittelt durch die Araber - die Philosophie des Mittelalters. Die in dieser Ausgabe pr+sentierte Erstedition und Untersuchung der nahezu 700 byzantinischen Scholien, die erst j8ngst entdeckt wurden, erlauben eine genauere Rekonstruktion der physikalischen Lehren Alexanders und tragen zugleich zum besseren Verst+ndnis der Geschichte des Aristotelismus und der vorklassischen (...) Physik bei. (shrink)

Obituaries Roshdi Rashed, Arabic Sciences and Philosophy, FirstView Article.

The challenge of understanding psychotic phenomena is one of the enduring problems in the philosophy of psychiatry. The first to formulate the problem in its philosophical dimension was Karl Jaspers in General Psycho-pathology. Jasper’s solution was rather pessimistic, for he argued that we cannot extend empathic understanding to certain phenomena, such as primary delusions. His work was followed by a long period of philosophical silence on the issue, and it was only three decades ago that philosophy began to engage once (...) again with the problem of understanding. Today there is a rich literature that explores this problem: from philosophy of language to European phenomenology, and from theories... (shrink)

Political activity on the basis of a shared identity has been with us for several decades. Race, sexual orientation, gender, and myriad other categories form the center-of-gravity around which social groups demand recognition of the validity and value of their self-understandings. How should social and political institutions respond to these demands? In contemporary social and political philosophy much of the weight of answering this question has fallen on developing a theory of recognition. That theory would then perform several functions: It (...) could provide an explanation as to the emergence and subsequent contestation of shared social norms; it could offer an account of the motivation that drives people to... (shrink)

From Euclid to the second half of the 17th century, mathematicians as well as philosophers continued to raise the question of the angle of contact and, generally, of the concept of angle. This article is the first essay devoted to this subject in Arabic mathematics. It deals with Greek writings translated into Arabic on the one hand, and contributions of Arabic mathematicians on the other hand: al-Nayrīzī, Ibn al-Haytham, al-Samawʾal, al-Shīrāzī, al-Fārisī, al-Qūshjī, among others. Most of these contributions are hitherto (...) unknown.Depuis Euclide jusque tard dans le xviie siècle, mathématiciens et philosophes n'ont cessé de s'interroger sur l'angle de contingence et, plus généralement, sur la notion d'angle. Cet article est le premier essai où sont examinés les écrits grecs portant sur ce thème et transmis en arabe, ainsi que les nombreux travaux, pour la plupart jusqu'ici inconnus, des mathématiciens arabes eux-mêmes: al-Nayrīzī, Ibn al-Haytham, al-Samawʾal, al-Shīrāzī, al-Fārisī, al-Qūshjī, entre autres.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.L'ANGLE DE CONTINGENCE: UN PROBLÈME DE PHILOSOPHIE DES MATHÉMATIQUESVolume 22, Issue 1Roshdi Rashed DOI: https://doi.org/10.1017/S0957423911000087Your 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. L'ANGLE DE CONTINGENCE: UN PROBLÈME DE PHILOSOPHIE DES MATHÉMATIQUESVolume 22, Issue 1Roshdi Rashed DOI: https://doi.org/10.1017/S0957423911000087Available 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. L'ANGLE DE CONTINGENCE: UN PROBLÈME DE PHILOSOPHIE DES MATHÉMATIQUESVolume 22, Issue 1Roshdi Rashed DOI: https://doi.org/10.1017/S0957423911000087Available 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)