Notre rapport à l'altérité dépend parfois de la manière dont nous représentons l'Autre et de la façon dont cet Autre nous représente. Plus même : notre identité est, souvent, conditionnée par l'identité de l'Autre. "Si le Juif n'existait pas, disait Sartre, l'antisémite l'inventerait." C'est parce que l'antisémite n'existerait pas s'il n'y avait pas de juif. De la même façon, s'il n'y avait pas de "blanc", la littérature n'aurait jamais eu droit au concept de la négritude. Qui est l'Autre? Comment l'Autre (...) nous représente? Comment nous représentons cet Autre? Comment la femme est représentée par l'homme? Le croyant par l'athée? Une civilisation par les intellectuels d'une autre civilisation? Une minorité par la composante majoritaire d'une même nation? Ces regards croisés influent-ils sur nos identités individuelles et collectives? C'est pour répondre à ce genre de questions qu'est né le projet de publier cet ouvrage collectif, où les différentes spécialités sont affrontées, pour mettre en évidence la manière dont l'altérité est, ou pourrait être, pensée dans ce contexte où des prophètes du malheur chantent les gloires d'un choc des civilisations et des cultures qui, nous l'espérons, n'aurait jamais lieu."--Page 4 of cover. (shrink)

As we have seen, natural antibodies first emerged as an experimental phenomenon without a plausible theoretical explanation. They were originally denied the status of antibody; then, adjustments to the side-chain theory transformed them from a curiosity into a foundation of the theory. However, in accommodating natural antibodies, Ehrlich had opened several holes in his mechanism of antibody formation.Thus, by 1905, natural antibodies were clearly established as problematic. From the practical standpoint, it seemed unwise to maintain an identity between normal and (...) immune antibodies, given the therapeutic differences in their avidity. With the decline of Ehrlich's theory of antibody formation and the spread of Landsteiner's hapten technique for the production of antibodies against artificial antigens after World War I, the theoretical possibility of their existence as other than anomaly seemed more remote than ever. However, outside the theory and despite clinical considerations, natural antibodies remained a perplexing experimental phenomenon.49This is a somewhat different picture from that usually offered by historians of immunology. Debra Jan Bibel, for example, has recently written: “Ehrlich had no problem in accepting natural antibodies, since they were even predicted by his side-chain theory of antibody formation.:50 However, we have seen that far from being predicted by Ehrlich's side-chain theory, natural antibodies emerged as an anomaly and caused Ehrlich to significantly modify his theory in order to accommodate them. We have also seen that researchers opposed to Ehrlich's school, such as Bordet, initially accepted the existence of natural antibodies, before realizing what an important tool they would be for Ehrlich. Once natural antibodies came to be seen as a confirmation of Ehrlich's theory, attitudes changed and the very existence of natural antibodies was called into question. Other opponents of Ehrlich, such as Landsteiner, opposed natural antibodies from the beginning, before it came to be believed that there was an “infinity of antibodies,” which would make their existence impossible.51. (shrink)

Many mawlids (mawlid al-nabī) have been written as a reflection of the love for the prophet Muhammad. Süleymān Çelebi’s (d. 825/1422) Wasila al-nacāt, has been seen as the founding work in Turkish literature in this category. The effect of Wasila al-nacāt has continued for centuries, and inspired many other mawlids. One of them is Enverī Erzincānī’s work named Mawlūd al-sharīf (Sumbul al-gulzār al-kalām al-kadīm). In literature tradition, mawlids are written in masnawī in ​​verse form, Mawlūd al-sharīf was written in style. (...) ode. In this respect, the work can be seen as an exception between the other ones. Another remarkable aspect of the work is the similarity between the two stories in Nasibī al-mawlid which is estimated to be written in XV. or XVI. century. Until now, no academic work has been done about Mawlūd al-sharīf. The sources that provide information about Mawlūd al-sharīf report about, two copies, one in Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi) and the other in Kastamonu Manuscript Library (Kastamonu Yazma Eserler Kütüphanesi). Research showed that the copy in Kastamonu was in fact another copy of Wasila al-nacāt another copy of Mawlūd al-sharīf was also found in the Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). The number of couplets of Mawlūd al-sharīf has increased to 202 with the finding of the second copy. About the author of the work that is approximatly written in the XVII. or XVIII. century no information could be found. This study, introduces the Mawlūd al-sharīf and its authors, compares it with Wasila al-nacāt and presents an critical analysis of the text.Summary: The term mawlid means birth, birth time and place of birth. It was used to describe works such as the birth of the Prophet, miracles and the death of the Prophet. Next to these there also many mawlids about the lifes of Fatīma the daughter of the Prophet and her husband Alī, and few about the lifes of a spiritual guide. The first examples of this type seen in Arabic literature are Ibn Dihya al-Kalbī (d. 633/1235), Muhammad al-Azafī (d. 633/1236) and Cafar b. Hasan al-Barzancī (d. 1177/1764); Muhammad b. Masūd el-Kāzarūnī (d. 758/1356) and Sūzanī (d. 569/1173). The celebrations related to mawlid have turned into ceremonial form in the era of the Fatimies. The Fatimies held, Mawlid-al-Alī, Mawlid al-Hasan, Mawlid al-Husayin and Mawlid al-Fatīma ceremonies next to the Prophet’s. The first mawlid ceremony in the form of today was seen in the time of Muzaffar al-Dīn Gokboru (d. 630/1233).Different ideas have been put forward about the first mawlid text in Turkish literature, but Süleymān Çelebi’s Wasila al-nacat has been accepted as a pioneer work in the recognition and love of this kind. Many mawlids were written with the influence of Wasila al-nacat. The likeness of the content and the motifs of the majority of mawlids to Wasila al-nacat is interpreted as a strong sign indicating its importance in this genre. The translation of Wasila al-nacat into Arabic, Circassian, Greek, Kurdish, Tatar, Sawamish, English, German, Albanian, Bosnian... languages ​​should be considered as a factor that exposes its breadth.It is estimated that around 200 Turkish mawlids have been written, but this number is increasing with new studies. One of these mawlids is the work of Enverî Erzincānī called Mawlūd al-sharīf Ethem Erkoç and Mehmet Fatih Köksal are the researchers who have been aware of the existence of this work for the first time. Both researchers mention that the work has 142 couplets and the only copy is that in the Çorum Hasanpasha Writing Works Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). In his work called Mawlid-nāma Köksal states that there is a second copy of the work, but the copy of Kastamonu, which is known as the second copy, is actually a copy of Wasila al-nacat. In the present study, another more bulky version of Mawlūd al-sharīf was recorded in Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi). In the catalogs of the National Library (Milli Kütüphane) and Çorum Hasanpasha Manuscript Library (Çorum Hasanpaşa Yazma Eserler Kütüphanesi), the mawlid is indicated as Persian; the reason fort his mistake might be, the fact that the first twelve of the text is Persian.Although there were many poets who used the pseudonym Enverī there is no poet in Turkish literature, who was from Erzincan and wrote a mawlid with the same pseudonym. It was understood that the poet was a sayyid.In five places the author’s name or pseudonym is mentioned. His work shows that he is from Erzincān and that he has a mawlid. As a mawlid poet Enverī, adopted a quite ambitious style. He praises himself for writing in Persian, being the best Persian speaker in this area, and boasted his pure character and wise poetry.In the headlines of the copies the work is called Mawlūd al-sharīf / Sunbul al-gulzār al-kalām al-kadīm. Therefore, it would be more appropriate to consider the work as a double name sage. The copies do not include a record of the copyright date of the work. According to the second copy, which is shorter and which has the impression that it is incomplete, the work was copied in 1249/1833. It can be said that the Mawlid was written in the XVII. or XVIII. century because of its language and style.In the mawlid tradition of writing mawlid, generally masnawī form was preferred. Rarely some mawlids were conposed in verse styles. One of these works, which are two for now, is the one in which Çizmeci-zāde Vehbī wrote the couplets of Wasila al-nacat in sixth verse form. The other one is the Mawlūd al-sharīf of Enverī Erzincān. Mawlūd al-sharīf was written entirely in the form of an ode, except of two stories with 48 couplets must have been added later. The work with 202 couplet was separated from Wasila al-nacat and other mawlids in terms of starting with a Persian tawhid and using the style of an ode. Because of the small number of citations, the subjects described in Wasila al-nacat have not been contacted or have been summarized. Mawlūd al-sharīf is one of the shortest ones. Because of the small number of couplets of Mawlūd al-sharīf, the subjects described in detail in Wasila al-nacat are either not mentioned or only summarized. The work, consists of two major sections: The birth of the Prophet and the miracle of miraj. The remarkable feature of Mawlūd al-sharīf is that the two stories told are identical to the stories in Nasībī Mawlid (XV. or XVI. century). The first story tells how, a Jewish couple living in Baghdad became Muslims because of their respect for the mawlid ceremony. The second story tells about, a young named Alī who organized a mawlid ceremony with little money left from his mother and therefore died with faith. Surprisingly, this similarity is seen in the content and narrative forms of the stories in both texts. The fact that the comparative stories are almost the same makes on think of the possibilities of imitating, quoting or saving rather than an impression of the author by the previous text. Taking into account the chronological time, it seems more likely to accept the quotations in the Mavlūd al-sharīf as duplicating. Writing the stories in Mawlūd al-sharīf after the main chapters and the line differences in the rulers reinforce the impression that the stories are added later. (shrink)

Turkish-Islamic literature contains numerous religious literar writings. In the existing literature, it can be seen that many kinds such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, and al-asmā al-ḥusnā were written. Al-Asmā al-ḥusnā, written in the form of poetry and prose, were mostly sharḥ or their khawaṣṣ were explained. Çihil-nām al-Manẓūm, which is mentioned in the study, was written as khawaṣṣ al-asmā al-ḥusnā. The work is a poet entitled as Fażāyī. Manuscript was written in the (...) last quarter of the fifteenth century, and thus, it is presumed that the poet lived in the same century. This work has been identified in a manuscript. In addition, the poet’s Hadiyyat al-aḥbāb, der-Bayān al-maqāmāt al-darwīshān, Kitāb al-sharʿiyyat al-arbāb, and Ghazaliyyāt al-Darwīsh Fażāyī four other works have been identified. In the writings of the asmā al-ḥusnās, the names of ninety-nine were emphasized. In this study, the forty names of God are expressed. The text presented is a continuation of the tradition of writing some prose works written in Arabic and Persian. Çihil-nām al-Manẓūm, written in Arabic prose and known as Asmā al-Idrīsiyya it can be seen as a free stsyle translation of the prophet Idrīs. Forty names in the content of the work, their proper-ties, when, how much and how to read is explained. In this study, firstly the information about the subject of Qurʾān, hadith, Arabic, Persian and Turkish literature in the beautiful names of God is provided. Then, the information about the poet Fażāyī was given. Çihil-nām al-Manẓūm was introduced and the transcriptional form of the text was given.SummaryOne of the reasons that deeply affect a nation is the change of religion. This change did not only affect the individual but also influenced the society in which he was born and grew. One of the nations with strong influence is the Turks. Turks, after Islamization, have estab-lished a new civilization. One of the areas where this Islamic civilization reflects is the literary aspect of society. In this literature, which has begun to be formed, religious genres such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, have been revealed. One of them is about God. Religious literary writings about God were written in the form of tawhīd and munājāts, which consist of one or more prophets found at the head of the dīwāns, or as the annotations of asmā al-ḥusnā or as khawaṣṣ asmā al-ḥusnā.In time, the need for some Turkish literary and scientific works to be translated into a different language were born. It can be seen that with some changes such as subtraction and addition, texts are rewritten or poetic works are translated into prose. The original of our research subject Çihil-nām al- Manẓūm’s is written in Arabic and prose. Çihil-nām al-Manẓūm, it is a munājāt of the work known as Asmā al-Idrīsiyya, which describes the call of prophet Idrīs.Asmā al-ḥusnā is a religious term used mostly to describe the attributes and names of God. In the Qurʾān, there is no information about the number of asmā al-ḥusnā mentioned as a concept. However, the number of the names of God in the Qurʾān is 155. This number is differ-ent in ḥadīths. It is widely accepted that the number of asmā al-ḥusnā is 99. Some Islamic schol-ars have argued against such restricting statements, arguing that ninety-nine names, such as the hiding of the Night of Qadr, were hidden in all Divine names during the month of ramaḍān, while others suggested that the number of ninety-nine was large number of asmās (names).The first examples of asmā al-ḥusnā were written in Arabic literature. Some of them are not detached: Abū Manṣūr al-Māturidī (d. 333/944) Kitāb al-Tawḥīd, Abū ʿAbdullāh al-Ḥalīmī (d. 403/1012) al-Minhāj fī shuʿabiʾl īmān, Taḳī al-Dīn Ibn Taymiyya (d. 728/1328) al-Īmān. A part of asmā al-ḥusnās is also a single work: Abū Isḥāq al-Zajjaj (d. 311/923) Tafsīr al-asmāi’llāh al-ḥusnā, Aḥmad b. Husayin al-Bayhaḳī (d. 458/1066) al-Asmā al-ṣifāt and ʿAbd al-karīm b. Havāzin al-Quşayrī (d. 465/1072) Sharḥ al-asmāi’llāh. In addition to Arabic, it is useful to talk about some of the asmā al-ḥusnās which is written in Persian. Muḥammed al-Shrāzī al-Nishāburī (d. 904/1498) al-Risāla der-asmā al-ḥusnā, Çarkhī Yaʿḳūb b. ʿOthmān (d. 851/1447) Sharḥ al-asmāi’llāh and ʿAbd al-Raḥmān Aḥmad al-Jāmī (d. 898/1492) Muʿammā al-Jāmī.Islamic nations have created an enormous collection of literature about God. Among them, asmā al-ḥusnās has a special importance. Many asmā al-ḥusnā were written in Turkish literature. The most famous among the verses of Ibn Isa b. Majduddīn ʿĪsā Saruḥanī (d. 967/559) is Sharḥ al-asmā al-ḥusnā. Other than that, Ḥusayin b. Aḥmad Sirozī (d. 1000/1401) Sharḥ asmā al-ḥusnā, Aḥmad Shākir Pasha (d. 1234/1818) Rawḍ-ı Ward, Ibrahim Mahdī (d. 1345/1926) al-Kanz al-asmā fī sharḥ al-asmā al-ḥusnā and Bijaqji-zāda Ismā‘īl Haqqi b. ʿOthmān (ö.1352/1933) Asmā al-ḥusnā’s naẓman tafsīr this work is shown among the major works written in this field. Again, the works of the late Sheykh-oghlu Muṣṭafā (d. 817/1414) Khawaṣṣ al-asmā al-ḥusnā, Ṣubḥī al-Bursawī (n.d.) Sharḥ al-manẓūm al-asmā al-ḥusnā, Ḥākim Sayyid Maḥmad Afandi (d. 1184/1770) Sharḥ manẓūm al-asmā al-ḥusnā, Lāmiʿ Jelebi (d. 938/1532) Sharḥ al-muʿammayāt ʿalā asmā al-ḥusnā, Ḥamdī Afandi (n.d.) Sharḥ al-manẓūm al-asmā al-ḥusnā, Naḥīfī (d. 1151/1738) Manẓūm al-asmā al-ḥusnā, ʿAbd al-Majīd b. Naṣūḥ Ṭosyavī (d. 996/1588) Sharḥ al-asmā al-ḥusnā can be listed among other notable works.In this study, a khawaṣṣ al-asmā al-ḥusnā is examined. Khawaṣṣ; khāṣṣ and khāṣṣa are the plural of the words khawaṣṣ al-wukalā, khawaṣṣa al-balda, the properties of some drugs, khawaṣṣa al-Qurʾān al-karīm, khawaṣṣa al-ism al-aʿẓam; a force that is found in something and not from others means special case. The verses of the Qurʾān, the rings, the hours of the days, some prayers, the names of God have some of the accents. It is believed that the desire of the person who reads them in certain conditions, in a certain amount, or in any manner, in specific hours, will occur. The fact that the concept of khawaṣṣ met these meanings allowed him to acquire scientific knowledge and to call it “khawaṣṣ science” characteristic in the literature.The works that deal with the Qurʾān and the asmā al-ḥuṣnā are written. Some of these works written in Arabic and Turkish literature are: Risāle fī khawaṣṣ al-asmā al-ḥusnā: Zunnūn al-Miṣrī, Khawaṣṣ al-Qurʾān: Ghazālī, ʿIḳdu al-manẓūm fī khawaṣṣ al-ḥurūf: Muḥyī al-Dīn al-ʿArabī, Asmā al-Idrīsiyya: Shāb al-Dīn al-Suhrawardī, Khawaṣṣ al-asmā al-ḥusnā: Shakh-oghlu Muṣṭafā, Sharḥ al-manẓūm al-asmā al-ḥusnā: Ṣubḥī al-Bursawī, Sharḥ al-asmā al-ḥusnā: Ibn ʿIsā b. Majd al-Dīn Ṣaruhanī, Manẓūm al-asmā al-ḥusnā sharḥ: Ḥākim Sayyid Maḥmad Afandi, Manẓūm al-asmā al-ḥusnā: Naḥīfī, Sharḥ al-asmā al-ḥusnā and khawaṣṣuhā: Imām Shabrāwī.One of the works in which asmā al-ḥusnā was described is attributed to prophet Idrīs. Among the miracles of prophet Idrīs, there have been intresting miracoulus performances such as possessing the knowledge of astronomy, fortune, mathematics, plants, writing, sew-ing, using the scales and strange art. The mysterious secrets were revaled to him in 30 ṣuḥuf. His major miracles are governing spiritual beings, knowing the properties of the beings and possessing the knowledge of various unknown things. Again, he wrote a book about the char-acteristics of letters. Aristotle later wrote a commentary using the majority of the information found in this book. Some of the works are written to narrate the Prophet Idrīs’s praising God with forty names:Muḥammad al-Tunisian, al-Ravḍatu al-Sundusiyya fī asmā al-ḥusnā al-Idrīsiyya al-Suhrawardiyya; Shāb al-Dīn Yaḥya b. Ḥabash al-Suhrawardī, Çihil-nām. Among these, the most famous is the work called Asmā al-Idrīsiyyā, written by Suhrawardī. Here, in addition to the asmā al-ḥusnā (forty names), prayers, prayers, conquests, their meanings, and the merits of reading them are explained. The book is written in Arabic. Many copies of this work have been identi-fied. Here are a few of these: Sulaymāniyya Hagia Sophia, K. 1870; Sulaymāniyya, Hagia Sophia, 377; Bāyazıd State Library 1314; National Library A005133-03 23b-33a; Adana Public Library 140; National Library, 06 Mil Yz A 9084/6.The works describing Asmā al-Idrīsiyya were written as prose. The work examined in this study was written as a manuscript. Çihil-nām-ı Manẓūm is distinguished from the others in this respect. Another point that makes the study important is the fact that Çihil-nām-ı Manẓūm has a very old period, this is written in the fifteenth century. (shrink)

RésuméOn examine ?on;abord les termes explicites et implicites du contrat de justice selon Rawls. Ensuite on rappelle ľinterprétation ‘procédurale’ que ce dernier donne de ľautonomie kantienne et ľon montre ľinanité de cette interprétation. Cependant la doctrine de Rawls exprime avec bon‐heur une conception sceptique de la justice.SummaryAfter a short examination of the explicit and implicit contract of justice according to Rawls, the reasons afforded by him to give a Kantian foundation to the contract are recalled and rebutted. However Rawls's doctrine (...) remarkably expresses the main argument of a sceptical conception of justice.ZusammenfassungNach einer kurzen Untersuchung des expliziten und impliziten Begriffs des Gesellschaftsver‐trages, wie Rawls ihn versteht, wird die besondere Interpretation erOrtert, die er vom Kantschen Autonomiebegriff gibt. Es wird gezeigt, dass diese unzutreffend ist und dass Rawls Lehre eher auf eine skeptische Auffassung der Gerechtigkeit zutrifft. (shrink)

RésuméLa sélection du matériel biologique, sa préparation en vue de ľapplication de diverses techniques?on;investigation de plus en plus sophistiquées ainsi qu'un univers experimental bien déterminé vont contraindre le chercheur à travailler sur un modèle parfois éloigné de son contexte biologique propre. Aussi la signification des résultats obtenus doit être de plus en plus discutée en fonction des limites imposées, non seulement par les techniques, mais également par le modèle même de recherche choisi.SummaryThe selection of the biological material, its preparation for (...) the application of several techniques more and more complex and selected experimental conditions strain the biologist to use biological samples sometimes removed of their environment. The discussion of the results obtained must be done carefully and not only in function of the technical limitations but also in function of the limits due to the experimental material itself.ZusammenfassungDie Auswahl des biologischen Materials, seine Vorbereitung im Hinblick auf die Anwendung auf immer kompliziertere Untersuchungstechniken sowie ein wohlbestimmter Experimentier‐bereich werden den Forscher zwingen, mit einem Modell zu arbeiten, das gelegentlich weit von seinem eigentlichen biologischen Kontext entfernt ist. Deshalb muss die Bedeutung der erhaltenen Ergebnisse immer mehr mit Riicksicht auf die Grenzen diskutiert werden, die nicht allein durch die Techniken, sondern auch durch das Forschungsmodell selbst gesetzt werden. (shrink)

RésuméPrésentation de la correspondance inédite entre Bertrand Russell et Louis Couturat, proba‐blement la plus remarquable qui nous reste de Russell tant par son ampleur que par son contenu. Ľauteur en expose ici les thèmes les plus importants, concernant en particulier les fondements de la géométrie et la logique mathématique, et les met en relation avec les positions philosophiques respectives de Russell et de Couturat.SummaryIntroduction to the unpublished correspondance between Bertrand Russell and Louis Couturat – probably the most remarkable that remains (...) from Russell, as tar as its richness and its content is concerned. The author exposes the most important themes concerning mainly the foundations of geometry and of mathematical logic which she relates with the respective philosophical positions of Russell and Couturat.ZusammenfassungEs wird der noch unveröffentlichte Briefwechsel zwischen Bertrand Russell und Louis Couturat vorgestellt. Was Russell betrifft, so dürfte es sich sowohl in bezug auf den Umfang als auch in bezug auf den Gehalt um das Bemerlcenswerteste handeln, was er uns zurückgelassen hat. Die Autorin stellt die wichtigsten Themen dar, die im besonderen die Grundlagen der Geometrie sowie der mathematischen Logik berühren, und sie setzt diese in Beziehung zu der von Russell und Couturat eingenommenen philosophischen Positionen. (shrink)

RésuméContrairement à ce que pourrait donner à penser la these de E. Mayr sur ľimportance actuelle des explications évolutives en biologie, par opposition aux explications fonctionnelles, ľauteur soutient que, pour ľépistémologie de la causalité, le second type ?on;explication reste plus significatif que le premier. II tente de le montrer en reprenant brièvement son analyse des travaux de P.E. Pilet sur les inhibiteurs de croissance , telle qu'elle a ete présentée dans quatre articles antérieurs.SummaryStarting from E. Mayr's distinction between functional and (...) evolutionary explanation, the author suggests that, as far as the epistemological analysis of causality is concerned, the former type of explanation remains of more interest than the latter. He illustrates this claim by briefly taking up his philosophical and logico‐linguistic study of P.E. Pilet's work on growth inhibitors in the field of plant growth regulation, which was presented in a series of four previous papers.ZusammenfassungVon E. Mayrs Unterscheidung zwischen funktionaler und evolutiver Erklärung ausgehend, weist der Autor nach, dass die erste Art der Erklärung in bezug auf die erkenntnistheoretische Analyse der Kansalität mehr Bedeutung hat. Er versucht aufgrund seiner früheren Analysen von P.E. Pilets Schriften über Wachstumsinhibitoren auf dem Gebiet der Wachstumsregulation von Pflanzen diese Auffassung zu erhärten. (shrink)

Although the notion of natural behavior occurs in many policy-making and legal documents on animal welfare, no consensus has been reached concerning its definition. This paper argues that one reason why the notion resists unanimously accepted definition is that natural behavior is not properly a biological concept, although it aspires to be one, but rather a philosophical tendency to perceive animal behavior in accordance with certain dichotomies between nature and culture, animal and human, original orders and invented artifacts. The paper (...) scrutinizes the philosophy of natural behavior as it developed in the organic movement in response to a perceived contrast between industrialized and traditional agriculture. There are two reasons for focusing on the organic movement: (i) the emphasis on “the natural” is most accentuated there and has a long history, (ii) everyday life on organic farms presupposes human/animal interplay, which conflicts with the philosophical tendency to separate nature from culture. This mismatch between theory and practice helps us see why, and how, the philosophy of natural behavior needs to be reconsidered. The paper proposes that we understand farms as local human/animal cultures, and asks what we can mean my natural behavior in such contexts. Since domestic animals adapt to agricultural environments via interaction with caretakers, such interplay is analyzed as “hub” in these animals’ natural behavior. (shrink)

Language Use offers a philosophical examination of the basic conceptual framework of pragmatic theory, and contrasts this framework with detailed descriptions of our everyday practices of language use. While the results should be highly relevant to pragmatics, the investigation is not a contribution to pragmatic theory. Drawing on Ludwig Wittgenstein's approach to philosophical problems, Language Use brings out the relevance of Wittgenstein's methods to fundamental problems in central pragmatic fields of research such as deixis, implicatures, speech acts and presuppositions.

RésuméCet exposé repose essentiellement sur des idées originates déjà développées par ľauteur. En fait, les concepts en cause, à savoir ľévolution prébiotique et biotique, ainsi que la sénescence et le cancer, sont rassemblés dans une théorie profoundément unitaire résultant, soit de ľaccroissement, soit de la diminution, du poids moléculaire du DNA.Ceci s'apparente singulièrement à la révolution de la physique dans ce premier quart de siècle qui a conduit àľélaboration de la théorie de la relativité et de la mécanique ondulatoire.SummaryThis paper (...) is based essentially on original ideas already developed by the author. In fact the concepts considered, that is to say prebiotic and biotic evolution as well as ageing and cancer, are brought together into a highly unified theory resulting from the increase or the lowering of the molecular weight of DNA.This is closely in agreement with the revolution in physics which took place in the first quarter of this century and which led both to the theory of relativity and of wave mechanics.ZusammenfassungDie Arbeit beruht im wesentlichen auf vom Verfasser schon früher entwickelten Originalge‐danken. Die involvierten Begriffe, die vorbiotische und die biotische Evolution sowie das Altern und die Wucherung, finden sich in der Tat in einer einheitlichen Theorie vereinigt, die aus der Zunahme oder Abnahme des Molekulargewichts des DNA resultiert.Dies stimmt auffällig mit der Revolution in der Physik überein, die im ersten Viertel unseres Jahrhunderts zur Ausarbeitung der Relativitätstheorie und der Wellenmechanik geführt hat. (shrink)

Résumé L'association pour l'étude du fait religieux a tenu en juin 1975, à l'université de Genève, son premier colloque. Thème général: société, religion et spiritualité. Objectif: d'une part, essayer de distinguer les aspects social et spirituel de la religion et, de l'autre, promouvoir une discussion interdisciplinaire entre spécialistes d'approches différentes. Ce numéro 76/4 de DIALECTICA contient le texte des exposés qui ont introduit le colloque.Summary The Association for the study of the religious fact held its first symposium in June 1975 (...) at the University of Geneva. The general theme was society, religion and spirituality. The aims were on the one hand, to distinguish between the social and spiritual aspects of religion and, on the other, to encourage an interdisciplinary discussion between specialists with different points of view. The present number 76/4 of DIALECTICA contains the text of the expositions which were presented at the beginning of the symposium.Zusammenfassung Die Gesellschaft zur Erforschung des Religiösen führte im Juni 1975 an der Universität Genf ihr erstes Kolloquium durch. Das allgemeine Thema lautete: Gesellschaft, Religion und Spiritualität. Die Zielsetzung bestand darin, einerseits den gesellschaftlichen und geistlichen Aspekt der Religion zu unterscheiden suchen und andererseits eine interdisziplinare Diskussion zwischen Spezialisten verschiedener Fachgebiete zu fördern. Die vorliegende Ausgabe 76/4 von DIALECTICA enthält den Wortlaut der Einfiihrüngsreferate dieses Kolloquiums. (shrink)

This paper develops a proposal about phenomenal consciousness that is (somewhat) eliminativist in two respects. First, regarded in the light of some common ways of conceiving of consciousness, the proposal is "deflationary". Second, it opens up space for a development in which what we now naturally think about as consciousness turns out to be many different things.

What could you learn if you saw a colour after being confined from birth to a black-and-white room? It turns out that this is surprisingly hard to say. I suggest that reflection on this question teaches us that colour perception has a richer content than we might have thought.

RésuméEn introduisant les concepts disjoints de temps et d'espace absolus, Newton dote la physique d'un double cadre encore reçu au début du XXe siècle. Par l'énoncé du principe de Relativité restreinte, Einstein joint les dew cadres en un seul, l'espace‐temps, lui‐même disjoint de son contenu, l'univers physique. Par le biais du principe d'équivalence, la Relativité générale réalise la fusion du cadre de l'espace‐temps et de son contenu, l'univers physique. Cette vision «classique» est cependant perturbée par les conséquences des principes de (...) la Physique quantique, qui jettent comme une sorte de voile sur la structure spatio‐temporelle de l'espace‐temps relativiste, fondement de la Cosmologie contemporaine: le concept même d'espace‐temps, plus précisément sa séparabilité sont remis en question.Il en résulte une situation de précarité qui affecte jusqu'aux modkles d'univers fournis par la Cosmologie contemporaine, celui du Grand Boum compris. (shrink)

RésuméĽétude du développement?on;un organisme fait appel à diverses approches choisies en fonction des objectifs fixés par ľexpérimentateur. Ainsi, la mise en évidence?on;une corrélation entre deux paramétres, par exemple biochimique et morphologique, permet de les considérer comme associés, sans nécessairement dégager entre eux un lien direct de causalité. Ce dernier peut être explicité par une autre approche, comme ľillustre une étude portant sur la relation entre une enzyme ‐glycohydrolase) et la différentiation sporale chez Neurospora crassa.SummaryThe study of the development of an (...) organism requires diverse approaches selected on the basis of experimental objectives. For instance, the finding of a correlation between two parameters, i.e. biochemical and morphological, allows them to be considered as associated without necessarily pointing to a direct causal relationship. This latter may be brought out by another approach, as illustrated by this study bearing on the relation between an enzyme ‐gly‐cohydrolase) and differentiation of spores in Neurospora crassa.ZusammenfassungDas Studium der Entwicklung eines Organismus erfordert verschiedenartige Annäherungen, je nach den vom Experimendierenden gestellten Ziele. Daher erlaubt der Nachweis einer Korrela‐tion zwischen zwei Parametern, zum Beispiel einem biochemischen und einem morphologischen, sie als verbunden zu betrachten ohne notwendigerweise eine Kausalbeziehung zwischen Ihnen zu beweisen. Eine solche kann von einer anderen Seite geklärt werden, wie es eine Studie der Beziehung zwischen einem Enzym ‐glycohydrolase) und der Sporendifferenzierung bei Neurospora crassa zeigt. (shrink)

Contrary to philosophical tradition, modern theorists of the mind have often downplayed the importance of consciousness. Instead, they have accounted for the mind in terms of phenomena like mechanisms, dispositions, abilities and even environmental features. One of many inspirations for this trend is a series of passages of the later Wittgenstein. These passages discuss a variety of specific mental phenomena, like searching, comparing, understanding and reading. The passages have often been taken them to show that one may exemplify any of (...) the phenomena at issue without being in any particular type of conscious state. I claim that the passages do not support this conclusion, and that the conclusion is, arguably, false. My conclusion is that consciousness may be a more important aspect of the mind than is supposed by many contemporary theorists--both Wittgensteinians and others. (shrink)

It's a common idea in philosophy that we possess a peculiar kind of "phenomenal concept" by which we can think about our conscious states in "inner" and "direct" ways, as for example, when I attend to the way a current pain feels and think about this feeling as such. Such phenomenal ways of thinking figure in a variety of theoretical contexts. The bulk of this article discusses their use in a certain strategy – the phenomenal concept strategy – for defending (...) the physicalist view that conscious states are reducible to brain states. It also considers, more briefly, how phenomenal concepts have been used to defend dualism about consciousness, and how they have been used to explain our special access to our consciousness. It concludes with a discussion about whether, and in what more precise sense of the term, we at all possess "phenomenal concepts" of our conscious states. (shrink)

ResumeUn énoncé p est nécessaire, selon Chrysippe, si et seulement si p est vrai et si, étant susceptible ?on;être faux, les circonstances extérieures s'opposent à ce qu'il soit faux. On s'appuie sur cet éclaircissement pour construire le carré ou plutôt les deux carres des modalités. Ce qu'il y a de spécifique dans la logique de Chrysippe, c'est que du nécessaire àľimpossible que non la conséquence est valide, mais qu'il n'en va pas de même pour la conséquence converse.SummaryA sentence p is (...) necessary, according to Chrysippe iff p is true and, p being susceptible of being false, the external circumstances prevent it from being false. This explanation is used in order to construct the modal square or rather the two modal squares. Something is specific in the Chrysippean logic: from the necessity of p we may validly conclude that it is impossible that not p, while the converse conclusion is not valid.ZusammenfassungNach Chrysipp ist ein Satz p dann und nur dann notwendig, wenn p wahr ist und falls p falsch sein könnte, die äusseren Umstände verhindern, dass p falsch ist. Auf diese Bestimmung aufbauend wird das Quadrat – oder werden vielmehr die beiden Quadrate – der Modalitäten konstruiert. Das Besondere an Chrysipps Logik lässt sich daran erkennen, dass von der Notwen‐digkeit von p auf die Unmöglichkeit von nicht‐p geschlossen werden darf, nicht aber umgekehrt. (shrink)