Introduction : Dialogue et diatribe, influences réciproques -- Réflexion théorique et construction d'outils d'analyse antique et moderne -- La prétendue "diatribe" antique : fantôme ou instrument herméneutique ? -- Diatribè, quelques jalons dans l'histoire d'un mot controversé -- Le style diatribe dans les Diatribai d'Épictète/Arrien -- "Que bel harnais ne fait pas bon cheval" : un topos de la philosophie morale et "populaire" entre dialogue, diatribe et protreptique -- Manipulations horatiennes de la diatribe cynico-stoïcienne dans les Satires : reprises et (...) mises à distance -- Du dialogue lucianesque à la diatribe philosophique : le Charon de Giovanni Pontano -- Diatribe et dialogisme : La voix de l'autre, quelle place et quelle voix accorder à l'interlocuteur ? -- Interrogatoire judiciaire et interrogation dialectique en partant d'Aristote, Rhétorique III 18 -- "Le partage des voix" dans les Entretiens d'Épictète -- La fonction de l'adresse dans le De Ira de Sénèque -- Le dialogue en échec chez Dion de Pruse -- Diatribe et Sermon, une fausse question ? -- Étude des dialogues fictifs dans quelques sermons d'Augustin. (shrink)

Karl Popper and Paul Feyerabend were among the most influential philosophers of science of the twentieth century. Extensive studies have been dedicated to the development of their controversial relationship, which saw Feyerabend turning from a student and supporter of Popper to one of his harshest critics. Yet, it is not as well known that the rift between Popper and Feyerabend arose mainly in the context of their studies on the foundations of quantum mechanics, which has been the main subject of (...) their discussions for about two decades. This paper reconstructs in detail their diatribe over the foundations of quantum mechanics, emphasising also the major role that their personal relationship played in their distancing. (shrink)

Apresentação e tradução da Diatribe 1.1 de Epicteto.

Diatribe -- Manuale -- Frammenti -- Gnomologio.

The Mind Doesn’t Work That Way is an expose of certain theoretical problems in cognitive science, and in particular, problems that concern the Classical Computational Theory of Mind (CTM). The problems that Fodor worries plague CTM divide into two kinds, and both purport to show that the success of cognitive science will likely be limited to the modules. The first sort of problem concerns what Fodor has called “global properties”; features that a mental sentence has which depend on how the (...) sentence interacts with a larger plan (i.e., set of sentences), rather than the type identity of the sentence alone. The second problem concerns what many have called, “The Relevance Problem”: the problem of whether and how humans determine what is relevant in a computational manner. However, I argue that the problem that Fodor believes global properties pose for CTM is a non-problem, and that further, while the relevance problem is a serious research issue, it does not justify the grim view that cognitive science, and CTM in particular, will likely fail to explain cognition. (shrink)

Bei Epiktets Unterredung Über die Freiheit handelt es sich nicht nur um einen exemplarischen Text eines authentischen Stoikers (um 100 n. Chr.), sondern um ein Programm antiker Lebenskunst. Freiheit als "Leben, wie man will" wird interpretiert als Unterscheidung des "Fremden" vom "Eigenen" und als "sich an Gott anschließen.".

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Close reading of the argumentative and logical structure of Diatribe 1.4 and the means of protreptic persuasion used in it. The paper argues that Arrian represents Epictetus as using deliberately bad arguments to showcase and exemplify the audience's muddled thinking.

A diatribe de Hamann contra os pretensos dogmas do Iluminismo representa uma advertência ainda pertinente no que diz respeito às ilusões que podem acometer a reflexão filosófica, sobretudo hoje, numa época em que o linguajar algorítmico próprio de alguns segmentos da ciência mostra-se propenso a abocanhar fatias cada vez maiores do nosso imaginário. Ao menos é isso o que reivindica o presente ensaio ao reconstruir as diatribes de Hamann contra um de seus contemporâneos para, em seguida, imprimir-lhes um novo (...) fôlego ao trazê-las para o contexto de discussões contemporâneas sobre o alcance e o papel da razão na vida humana. (shrink)

Avoiding partisan diatribe, Left Wing, Right Wing, People, and Power traces the historical development of the left wing and the right wing to reveal that the core of politics is the conflict over power. Despite specific differences of time and place, political actions are consistently efforts to preserve or change the structure and dynamics of power. With this insight, we can better understand political positions and actions. -/- Written in an accessible style, this book will inform readers regardless of where (...) they see themselves on the political spectrum. With clear but nuanced definitions of political ideologies and movements, the author shows how politics is people seeking to express and expand their power in the social space around them. Thus, the clash of the left and right wings is not about grand ideologies but instead is about power relations and the flow of power among people. (shrink)

A religious diatribe written from within the Church against the established order of things in a presumably "Christian" land.

A religious diatribe written from within the Church against the established order of things in a presumably "Christian" land.

Frege's diatribes against psychologism have often been taken to imply that he thought that logic and thought have nothing to do with each other. I argue against this interpretation and attribute to Frege a view on which the two are tightly connected. The connection, however, derives not from logic's being founded on the empirical laws of thought but rather from thought's depending constitutively on the application to it of logic. I call this view 'psycho-logicism.'.

One of the ironies of our time is the sparsity of useful analytic tools for understanding change and development within technology itself. For all the diatribes about the disastrous effects of technology on modern life, for all the equally uncritical paeans to technology as the panacea for human ills, the vociferous pro- and anti-technology movements have failed to illuminate the nature of technology. On a more scholarly level, in the midst of claims by Marxists and non-Marxists alike about the (...) technological underpinnings of the major social and economic changes of the last couple of centuries, and despite advice given to government and industry about managing science and technology by a small army of consultants and policy analysts, technology itself remains locked inside an impenetrable black box, a deus ex machina to be invoked when all other explanations of puzzling social and economic pheoomena fail. The discipline that has probably done most to penetrate that black box in recent years by studying the 1 internal development of technology is history. Historians of technology and certain economic historians have carried out careful and detailed studies on the genesis and impact of technological innovations, and the structu-re of the social systems associated with those innovations. Within the past few decades tentative consensus about the periodization and the major traditions within the history of technology has begun to emerge, at least as far as Britain and America in the eighteenth and nineteenth century are concerned. (shrink)

It is a surprising fact that moral philosophers have rarely examined the distinction between what I shall call ‘positive’ or ‘social’ morality on the one hand and ‘autonomous’ or ‘individual’ morality on the other. Accordingly, conceptual and moral issues of the greatest importance have been neglected. The distinction is, I take it, recognised by Hegel, when he contrasts Sittlichkeit with Moralität . However, the rival sides who give a conceptual or a moral preference to one concept over the other rarely (...) come to grips with one another, and the deep conflicts between them are concealed instead of being brought out into the open. Only in Burke's diatribe against Rousseau, Bradley's critique of Sidgwick , Hobhouse's crusade against Bosanquet , Prichard's attack on Green , Hart's criticism of Hare , and above all in Oakeshott's onslaught on Rationalism do we get a glimpse of one of the main issues of moral philosophy and of morality. For just as we have two concepts, so we have two moral conceptual schemes, each of which gives a central place to one concept at the expense of the other. Those who suppose that morality is or ought to be wholly or mainly a social concept may recommend submission to a tradition. Those, on the other hand, who suppose morality to be primarily an individual or independent concept will recommend independent decisions. I want in this paper, firstly, to explain the differences between the two concepts, secondly, to show that neither of them is conceptually illegitimate or degenerate, and lastly, to determine what place, if any, each ought to have in a rational morality. (shrink)

An extended diatribe, largely unintelligible, against idealism, "equalism," Jews, Negroes, Christians, Communists, the U.N., etc. --V. C. C.

In their fine paper, Evans et al. discuss the proposition that invasive non-native species are harmful. The question to ask is, “Harmful to whom?” Pathogens that make people sick and pests that damage their property—crops, for example—cause harms of kinds long understood in common law and recognized by public agencies. The concept of “ harm to the environment,” in contrast, has no standing in common law or legislation, no meaning for any empirical science, and no basis in a political consensus (...) other than might be drawn from the Endangered Species Act. As a generalization, the proposition that INS cause “environmental harm ”—since this concept is empty of legal, scientific, and political meaning—must rest on definition, diktat, or diatribe. As Evans et al. suggest, however, the idea of “ harm to the environment” is not always and certainly need not be arbitrary; it might gather significance in the context of a particular place through a political process that weighs economic concerns with cultural, religious, aesthetic, and other relevant beliefs, practices, and commitments that people who care about that place present. It is not clear, however, that adaptive management, which Evens et al. propose, will provide that democratic political process. (shrink)

Gerald Graff argues that our schools and colleges make the intellectual life seem more opaque, narrowly specialized, and beyond normal learning capacities than it is or needs to be. Left clueless in the academic world, many students view the life of the mind as a secret society for which only an elite few qualify. In a refreshing departure from standard diatribes against academia, Graff shows how academic unintelligibility is unwittingly reinforced not only by academic jargon and obscure writing, but (...) by the disconnection of the curriculum and the failure to exploit the many connections between academia and popular culture. Finally, Graff offers a wealth of practical suggestions for making the culture of ideas and arguments more accessible to students, showing how students can enter the public debates that permeate their lives. (shrink)

Psalm 139 provides both great opportunities and huge challenges for the preacher. It is a Psalm crafted in four parts: part two is an imaginative and poetic affirmation of God’s omnipresence that engages the Jungian perceiving process; part four is a fierce and uncompromising diatribe against God’s enemies that engages the Jungian judging process. Interpretations of these two sections of the Psalm are explored among a sample of 30 Anglican deacons and priests serving as curates who were invited to work (...) in small hermeneutical communities, structured according to psychological type theory and designed to test the sensing, intuition, feeling and thinking (SIFT) approach to biblical hermeneutics and liturgical preaching. The findings from the hermeneutical communities demonstrated that the poetic power of part two was perceived quite differently by sensing types and by intuitive types. The judgement against God’s enemies in part four was evaluated quite differently by feeling types and by thinking types. The implications of these different readings of sacred text are discussed in relation both to hermeneutical theory and to homiletic practice. (shrink)

The paper examines Wright’s attempt to inflate deflationism about truth. It accepts the details of Wright’s argument but contends that it should best be seen as posing a dilemma for the deflationist: either truth is independent of norms of warranted assertibility—in which case it is substantial—or it is not—in which case epistemicism about truth is a consequence. Some concerns about epistemicism are raised in avoiding the second horn. The first is avoided by distinguishing between independence and substantiality and arguing that (...) only the first applies to truth and only the second is worrisome to deflationism. So, despite its sub-title, the following is not a diatribe against Home Rule but a modest defence of deflationism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:'Difficult Patient':A Reflective EssayDaniel McFarlandThe patient who sat across from me knew too much about all brain tumors. According to her, she would never know enough about the one sitting uncomfortably close to her brain's temporal lobe. In her quest for the 'right' answer to her meningioma problem, she became certain that its surgical removal would upend her life, leaving her in neurological taters.She was a small business owner (...) of a practice dedicated to medical massage. Indubitably, she had helped countless clients heal themselves of medical mishaps and avoid or recover from the tyranny of [End Page E13] a medical community that did not always provide respectable, hospitable care. She was certain a craniotomy would end her business, nullifying everything she had spent her life building. She became fluent in the legalese needed to transfer or sell her business in anticipation of surgery. To stave off losing her life's work from a surgical mishap, she sought opinions from a dozen neurosurgeons. They reassured her that a routine surgery like this would be effective with little chance of neurological collateral damage. She did not believe them. In her business she had treated numerous exhausted professionals. Many surgeons with whom she worked professionally frequently referred patients to her. She had seen the poor self-care that many surgeons and doctors brought on themselves in the form of unrelenting stress, drinking, bad eating habits, and even drugs. This made her nervous and untrusting about the care she could receive at the hands of an overworked or impaired surgeon. She scheduled appointments with every neurosurgeon she could find and interviewed them relentlessly, looking for the slightest sign of incompetence, unprofessionalism, antipathy, or lapse in compassion. Given her insistence and dogged nature, she usually found what she was looking for. She would bring her research to the appointments and interview the neurosurgeons on what other doctors had opined. If they were incredulous of research she brought or a technique on which she inquired, they were summarily dismissed.At first glance, which is likely all that she got from many of her visits, these encounters put a spotlight on a 'difficult' patient refusing care. The deeper look that my patient deserved revealed a personal narrative of the oldest child who survived a broken home riddled with drug use and prostitution. She learned to rely on only herself for protection. She took unapologetic control of her fate. Her own mother had at one time offered my patient work as a prostitute. Her father was no better in providing protection and a decent upbringing. He had left her as an eight-year-old with the neglectful mother and four younger siblings to fend for herself, which she did against the odds. She suffered physical, emotional, and spiritual abuse.As an adult, her strong sense of selfhood and boundaries allowed her to have a guarded relationship with both of her parents at a comfortable emotional distance. Her mission and passionate drive to help others heal saved her life. In healing others, she was healing herself. Importantly, her experience marked for her indelibly that while she could do this for herself, others were not reliable and could not heal her. She had only ever trusted and relied upon herself. She was the only one who had never let her down. She was terrified that this might be the first time. The potential surgery risked her cognition, physical capacities, and ability to care for herself. The risk was too great.We met numerous times, uncovering her past, reliving the stories of her tumultuous background, and examining how she established her place in the world away from the horrors of her insecure childhood. She took in my reaction to her stories and saw the horror on my face when I tried to imagine a world where one's parents were not only neglectful but the source of danger. Through my reaction, she may have begun to have some compassion for her own story and put the pieces together. One several occasions, she became enraged when I didn't meet her expectations, or I didn't entertain the diatribe of neurosurgical scholarly work.On one of those... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Myth Of ReadingAlfred LouchThe Myth of Theory, by William Righter; x 7 224 pp. Cambridge University Press, 1994, $49.95.IThe critics mill about in the welcome break between interminable and terminal conference sessions, eager to see and be seen. William Righter wanders about, listening and telling anyone who stays to listen what he hears, musing all the while on what each of them has done, or tried to do, (...) or failed to do. One hopes for a dénouement—something, perhaps, like the tableau at the end of The Inspector General: critics frozen in typical and typically ludicrous attitudes. Alas, the prospective tone of ironic detachment is not sustained. Righter is too close to his perambulating colleagues; he shares too many of their academic reflexes to keep the requisite distance. If there is a tableau at the end, the reader must imagine it, and place Righter along with the rest, caught in (may we call them?) Gallosaxon attitudes.It seems to be an important conference. Everyone’s milling about. One wonders, do they have anything else to do? Here’s Derrida, de Man, Barthes, Hillis Miller, Booth, Bersani, Lyotard, Poulet, and Todorov. The remarks of one seem to flow seamlessly into the allegedly counter-claims of the next. It’s all amazingly friendly. Of course there’s that rude fellow Eagleton, who says: “Methodologically speaking, literary criticism is a non-subject.... If literary theory is a kind of meta-criticism [End Page 218], a critical reflection on criticism, then it follows that it too is a non-subject” (p. 210). But don’t mind him. For criticism is about literature and literature exists. So these promenading and posturing critics can’t be mere phantasms of brains fevered by much reading, or anyway by references to many books.Curious that the first critic available for a chat is Leavis. A bit of nostalgia that. I suppose most English critics of sufficient vintage recall their Leavis-inflicted wounds the way they might reminisce about the bit of shrapnel they got in the way of on Omaha Beach and bear now with pride. But my, how temperate he appears here! How on earth can he come across so bland? Remember him saying: Snow does not begin to exist as a novelist. Now that was Leavis. You may have disagreed with him, you may have thought him silly, but you certainly understood him, as one comprehends a slap in the face. But here: “... Leavis takes on vividly and personally the total responsibility of consciousness for a wide area of assumptions that obviously trail their implications behind them” (p. 4). This is an extraordinarily spongy way of saying that Leavis knew he was right, and if you didn’t agree with him, a humiliating place in a cheap and tawdry consumer society awaited you.Still, it is a lucky thing that Leavis appears first on the scene. As a critic to help frame more exactly the kinds of questions about literary theory and practice Righter wants to ask, Leavis offers an easily recognizable starting point. He somehow manages to take the high moral ground. You want to ask, how is it that Elijah’s mantle descends on him? Does he compel assent only by the stridency of his words, and not by an ostensibly rational way in which his critical judgments hang together?A pity if this should be so, because the point of Leavisite diatribes, though not their excesses, is close to the hearts of passionate readers. Such readers (ourselves perhaps) read judgmentally. A book bowls us over. Describing the experience we are tempted to draw invidious comparisons to other books, which perhaps move us less, or not at all. We say of minor things that come our way: it’s not Shakespeare (or D. H. Lawrence). If you agree the project comes to an end. If you don’t, you want to know what it is that bowls us over, and why we don’t find those qualities in your favorite author. You want an explanation of a particular kind, not one that adduces new facts, but one that allows us to appreciate how the case at dispute... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 35.3 (2002) 244-265 [Access article in PDF] Community, Assimilation, and the Unfamiliar Tim Donovan Fellowship We are five friends, one day we came out of the house one after the other, first one came and placed himself beside the gate, then the second came, or rather he glided through the gate like a little ball of quicksilver, and placed himself near the first one, and then (...) came the third, then the fourth, then the fifth. Finally we all stood in a row. People began to notice us, they pointed at us and said: "Those five just came out of that house." Since then we have been living together; it would be a peaceful life if it weren't for the sixth one continually trying to interfere. He doesn't do us any harm, but he annoys us, and that is harm enough; why does he intrude where he is not wanted? We don't know him and don't want him to join us. There was a time, of course, when the five of us did not know one another, either; and it could be said that we still don't know one another, but what is possible and can be tolerated by the five of us is not possible and cannot be tolerated with the sixth one. In any case, we are five and don't want to be six. And what is the point of this continual being together anyhow? It is also pointless for the five of us, but here we are together; a new combination, however, we do not want, just because of our experiences. But how is one to make this clear to the sixth one? Long explanations would almost amount to accepting him in our circle, so we prefer not to explain and not to accept him. No matter how he pouts his lips, we push him away with our elbows, but however much we push him away, back he comes. — Franz Kafka 1. I want to introduce this essay on Edmund Spenser's early modern dialogue View of the Present State of Ireland with a contemporary question influenced by Franz Kafka's epigraph: What are the principles that presuppose an understanding of community? I have purposely stated the question of belonging as "an understanding" rather than "what are the principles that we presuppose as...." After all, who is this we that so easily gathers identity within the common usage? I begin with a question to maintain uncertainty, [End Page 244] which indicates a responsibility to greet the unfamiliar, all the while knowing very clearly that the concept of community naturally presumes some common measure of familiarity. Yet as Kafka's allegory implies: What presupposes the propriety of those familiar experiences we name our own?Spenser's dialogue is undoubtedly challenging, a challenge that has drawn an enormous amount of recent critical analysis from literary critics and historians. Still, a general difficulty persists. Michael Donnelly summarizes the difficulty quite well when he notes that the View is quite "anomalous in the Spenserian oeuvre," a rather strange dialogue that seems uncharacteristic of the poet's humanist image (1). The challenges certainly begin with the troubling difficulties of an argument that concludes with the stark political necessities of enforced famine, massive relocation, and ethnic cleansing. Furthermore, the anxious burden of justifying this dire program expresses itself in a tone that would be thought intemperate even by many of Spenser's contemporaries (McCabe, 116). More important than the dialogue's dire tone of determination, there is a continued resonance of enforced cultural assimilation and genocide that haunts our contemporary world forewarned by arguments of pathology and apartheid. However, a glance at recent political news would indicate that these forewarnings are repeatedly ignored. I believe the challenge that the View evokes dwells in the traditional lineage of the concept of community. Thus, we cannot so easily dismiss Spenser's dialogue as merely an early modern problem; nor can we dismiss it as another diatribe in the long-standing tradition of racial screeds. The political problems that the dialogue engages foreshadow current... (shrink)

In the passage about the flax plant, lini natura et miracula at the beginning of Book 19 of his Naturalis historia, Pliny launches into a moralizing diatribe on man's assault against Nature, fulminating against the evils which man brings upon himself by taking to the high seas in ships with sails. The passage culminates in the rhetorical outburst audax uita, scelerumque plena, which serves as something of a moral aphorism for the jeremiad as a whole. Although it has been the (...) subject of much discussion in Plinian scholarship, the text still remains in need of attention : audax uita, scelerumque plena! aliquid seri, ut uentos procellasque capiat, 5. et parum esse fluctibus solis uehi, iam uero nec uela satis esse maiora nauigiis, sed, cum uix amplitudini antemnarum singulae arbores sufficiant, super eas tamen addi alia uela, praeterque alia in proris et alia in puppibus pandi, ac tot modis prouocari mortem, denique tam paruo semine nasci quod orbem terrarum ultro citro portet, tam gracili auena, tam non alte a tellure tolli, neque id uiribus suis necti, sed fractum tunsumque et in mollitiem lanae coactum iniuria ad summam audaciam peruenire! (shrink)

La 4ème de couv. indique : "Diatribes, dissertations, conversations, discours : sous les titres grecs et latins qu'on leur a donnés, les Entretiens d'Epictète, ensemble de notes de cours rédigées par un disciple, sont en réalité des levons qui éclairent la problématique de la leçon et sa place dans la réflexion pédagogique antique et moderne. La leçon de philosophie a eu dès l'origine la particularité d'être à la fois une leçon comme une autre et une leçon qui ne ressemble (...) à aucune autre. Les Entretiens montrent une évolution majeure de la leçon en tant qu'espace du discours à l'heure du stoïcisme héroïque : ils portent à des sommets les schémas hérités du socratisme et ajoutent à leur vocation première d'interpellation une fonction de subversion venue du cynisme et de la pensée grecque de la transgression et du refus. Epictète parachève ainsi la construction de la leçon dont on attend des résultats en termes d'être plus que d'avoir, la leçon comme irremplaçable moment de conversion, la leçon de philosophie, modèle de toute leçon.". (shrink)

In his book on Plutarch'sMaxime cum principibus philosopho esse disserendumfrom 2009, Geert Roskam takes up the question of the genre of the work. Few scholars have approached this question and they have had little to say. Hence, Roskam's treatment of the question is much appreciated. Among the suggestions previously put forth is the suggestion by F.H. Sandbach, who argued that the work should be regarded as a treatise, while H.N. Fowler stated in the ‘Introduction’ to the Loeb Classical Library translation (...) that the work is an essay. Other suggestions regarding the genre ofMaxime cum principibusinclude the notion that it is a diatribe and aparva disputatio e magisterio orta. Of course, although all four suggestions have something to say for themselves, they are rather imprecise and not actual genres in a specific sense. The diatribe often surfaces as a convenient label for ancient philosophical discourses, but it is a misleading label, since what it picks out was not recognized as a distinctive form or stylistic level in antiquity. In addition, the technical and literary uses of the Greek word διατριβή were entirely different. (shrink)

Erasmo de Rotterdam escreverá a favor do livre-arbítrio e admitirá que a presciência divina seja compatível com a livre iniciativa da vontade. A possibilidade do acordo entre a necessidade e a liberdade estará preservada, e o humanista demonstrará influenciado pelas alegorias de Orígenes, que as passagens contidas nas Sagradas Escrituras concordarão com o livre-arbítrio. Mas, para se contrapor à interpretação que Lutero fazia dos conceitos de presciência divina e necessidade, o humanista discutirá com a escolástica medieval e, se por um (...) lado, concordará com as cinco provas tomistas a respeito de Deus como princípio e causa do mundo, por outro lado, relativizará que a presciência divina seja a causa necessária dos acontecimentos futuros. Dentro desse contexto, Lutero responderá a diatribe de Erasmo e escreverá o servo-arbítrio, demonstrando radicalmente o contrário, isto é, que não haveria nenhuma compatibilidade entre a vontade de Deus e a vontade humana, porque esta foi completamente obscurecida pelo pecado original. O monge de Wittenberg amplificará o mito do pecado original de Agostinho e dirá que o livre-arbítrio nunca serviu para nada. (shrink)

Throughout its great history, the feminist movement has thought the different facets of the repressive apparatus of the State, as a political problem and as part of its strategy of struggle and survival. In different contexts, antipunitivism —that is, the political response to the philosophy of punishment as the way to act to social issues— has emerged as a crucial element in the diatribes of antisystemic feminisms. However, we could not claim that there is something like a structuring and (...) structured tradition of antipunitivist feminism. Rather, what we observe is a set of concerns and political approaches of some feminisms to the strategies of punishment, in the moments in which the logics of patriarchal domination intersect with the gender-generic selectivity of the repressive apparatuses of the States. In the present work we would like to make the effort to deliberate the interaction between these approaches in order to enunciate what elements would compose an antipunitivist feminism. (shrink)

Depuis plusieurs générations, des chrétiens, anticipant quelquefois les ouvertures pratiquées par Vatican II, ont entrepris d'explorer le patrimoine de l'hindouisme. Parallèlement, depuis bientôt deux siècles, des hindous parfois célèbres ont dit comment ils percevaient la figure du Christ ou comprenaient le christianisme. La curiosité suscitée par les premiers contacts s'est-elle émoussée? La séduction du Jésus des évangiles opère-t-elle moins? Quoi qu'il en soit, il peut être salutaire de prendre la mesure d'une certaine indifférence: beaucoup d'hindous ne se montrent guère curieux (...) du christianisme . Bien plus, depuis une trentaine d'années, quelques-uns des porte-parole d'une «hindouité» plus militante diffusent largement des opinions de nature à décevoir ou à blesser le lecteur chrétien. Excessives et injustes, souvent biaisées dans leur base documentaire, ces diatribes n'en reflètent pas moins une perception du christianisme, de son étrangeté au regard hindou.For several generations, Christians, sometimes anticipating the opening created by Vatican II, have been endeavouring to explore the heritage of Hinduism. In parallel and now for nearly two centuries, at times famous Hindus have noted how they perceived the figure of Christ or understood Christianity. Has that curiosity awoken by first contacts been dulled? Has the Jesus of the Gospels become less attractive? Whatever may be the response, it may be fruitful to take the measure of a certain indifference: many Hindus are hardly curious about Christianity . Furthermore, for the last thirty years, some of those speaking for a more militant brand of “Hinduity” have widely expressed opinions that can disappoint or hurt a Christian reader. Although excessive and unjust as well as often biased in their use of documents, these diatribes nonetheless reflect at least a partial perception of Christianity and of its strangeness for a Hindu beholder. (shrink)

In the hermeneutics’ maze of Nietzsche’s thought, a chapter dedicated to the reconstruction of his reflection about modern press is still missing. But scanning his works, it can be noted how the passionate diatribe against newspapers accompanies him through all his life stages. Journalism never leaves his polemical sights since it represents a real social-cultural issue to him. He proves to be an accurate observer of their influence in culture and society of his time: his eye swings between theoretical considerations (...) about the culture-journalism relationship and more concrete phenomenological observations about the influence of media on the daily lives of his contemporaries. A lifetime battle which has regrettably settled in a limited amount of material, filled with personal grudge: everything Nietzsche has left us about the newspapers’ world, is scattered in short passages, whose tone is almost always excessive. This fragmentation and this pathos become, however, the only path to follow to reconstruct Nietzsche’s polemic towards printed press. Fleeting brushworks they are, from which it seems to appear an image of Nietzsche as very aware of the frequent matching between the experience of modernity and the experience of newspapers. His untimeliness shows a vibrant “phenomenological cross section” of a fundamental aspect of modernity, so far still extremely relevant and problematic. (shrink)

In my paper I try to reconstruct the core of Martin Luther’s and Erasmus of Rotterdam’s view on the question of free will on the basis of my analysis of Erasmus’ treatise De libero arbitrio diatribé sive collatio and Luther’s answer De servo arbitrio. I also examine the compatibility of their views, or rather the main reasons for their incompatibility. I analyse the problematic and adversarial moments of both of the great thinkers views, which I fi nd in the case (...) of Martin Luther for example in the idea of all-doing God and in the view on the creation of the fi rst human, Adam; and in the case of Erasmus of Rotterdam for example in the question of merits and in the assertion that a spreading of the truth might be scandalous. Before presenting my conclusions I also deal with the diff erences in applied terminology and methodology of these two reform thinkers, which leads me to the question of the criterion of the truth. On the basis of these observationsI search for the key reasons for the disagreement between the two protagonists of this dispute and I evaluate the whole debate. (shrink)

Excerpt from Beitrage zur Geschichte der Griechischen Philosophie und Religion Die alte Diatribe lebt mehr in der Satirendichtung als in der Philosophie fort. Nur Epiktets Diatriben nahern sich ihr wieder, nicht nur durch bewusste Anknupfung und Nachahmung, sondern auch schon dadurch, dass sie als wirkliche Gesprache, in denen der Lehrende die Horer zu mitforschender Teilnahme zwingt, dem sokratischen Dialoge, aus dem zum Teil die Diatribe hervorgewachsen ist, verwandt sind. About the Publisher Forgotten Books publishes hundreds of thousands of rare and (...) classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Excerpt from Fragmenta Philosophorum Græcorum Valckemrius Diatrib. In Eur. Fragm. P. 282; Wyltenbaehius Epist. Ad Heusd. Opuse. II p. 38, alii. Mms. Cue. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, (...) such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

This volume provides a comprehensive presentation of the philosophical work of the fifteenth-century Renaissance thinker Giovanni Pico della Mirandola. In essays specially commissioned for this book, a distinguished group of scholars presents the central topics and texts of Pico's literary output. Best known as the author of the celebrated 'Oration on the Dignity of Man', Pico also wrote several other prominent works. They include an influential diatribe against astrology, an ambitious metaphysical treatise attempting to reconcile Platonic and Aristotelian metaphysical views, (...) and writings on a range of subjects such as magic, Kabbalah, the Church, philosophy of religion, and philosophy of knowledge. The first volume of its kind in English, this collection of essays will be of value not only to advanced students and specialists of late medieval and Renaissance thought, but also to those interested in Italian humanism and Renaissance Aristotelianism and Neoplatonism. (shrink)

The BiDil controversy in America coincides with a renewed interest in the linkages between race and therapeutics, whether in the medical history of the United States itself, or in the colonial world. During the colonial era in South Asia, many anthropological and medical researchers conducted research which compared the European and “colonial” body, contrasting everything from blood composition to brain weight between the races of the Indian Empire. This, as Mark Harrison has shown, was fundamentally a phenomenon of the 19th (...) century, arguing that “[i]t was only after 1800 that racial identities came to be fixed and that India was viewed with terror, as a reservoir of filth and disease.” Racist attitudes in British Indian colonial medicine are not hard to discover. They underpinned, for instance, campaigns to improve the appallingly high maternal and infant mortality rates in which the blame was placed squarely upon the women and the indigenous midwives who delivered them rather than the poverty in which they lived. As such, Peers Dimmock, a professor of gynecology and obstetrics at the Calcutta Medical School, opened his address to the First Indian Medical Congress in 1894 with a diatribe against “the unclean and repulsive traditionary [sic] methods of the native midwives.”. (shrink)