Cet ouvrage est un essai, philosophique, théologique et spirituel à la fois. Il prolonge le sillage de la Christologie idéaliste (Desclée, 1986) et du Christ de la philosophie (Le Cerf, 1990). La Semaine Sainte, réduite en fait au Triduum pascal, est pour maints philosophes, croyants et non croyants, l'objet d'une réflexion intense, rattachée à un drame éternel. Elle suscite une méditation discontinue et pathétique sur l'agonie et la séparation, l'amour et la souffrance, le péché, le mal et la (...) mort la mémoire et le temps de ce monde, tous grands thèmes métaphysiques. Elle engendre l'idée d'une philosophia Crucis. Chacune des trois journées sacrées a sa physionomie propre, mais un miroir unique dans la Sainte Face du Fils de l'Homme. Quelle sera la " moisson "? Le lecteur en jugera par lui-même, assurément; mais l'auteur estime devoir prévenir dès son " Liminaire " qu'elle sera pauvre! Hegel est là bien sûr, comme " l'incontournable " omniprésent; mais aussi, d'un côté, Erasme et Pascal et de l'autre, Feuerbach, Marx et surtout Nietzsche... Schleiermacher aussi, " insinuant cauteleux et disert " et encore Léon Chestov, " cet apatride de la foi chrétienne ", jusqu'à Bernanos, " interprété par H. Urs von Balthasar ", en compagnie de Blondel, Fessard et de dix autres... Autant le dire par conséquent : si la moisson doit de fait s'avérer peu abondante, ce n'est pas que les ouvriers aient été tellement peu nombreux. - (J. Doré, dans sa Présentation.). Ajoutons que la richesse, au demeurant objectivement manifeste et incontestable de cette moisson que la modestie de l'auteur estime " pauvre " consiste d'abord dans sa qualité. (shrink)

Ce livre est la relation d'un parcours - celui de Benny Lévy - à travers la voix de sa femme Léo, un itinéraire où les exigences de la pensée et les gestes quotidiens s'ajustent au plus près, alliant à l'extrême rigueur un généreux amour de la vie.« Dans la lumière sans complaisance des matins de Jérusalem, trois stations?: la maison, la maison de prière, la maison d'étude. Le soir, une fois par semaine, détour par le lieu d'enseignement où un (...) public bariolé, passionné, vient écouter le petit homme en noir. Simplicité des rythmes, transparence des jours, soi rassemblé. À Jérusalem, aucun mystère, pas de recoins obscurs grouillant de projections fantasmatiques. Mais ailleurs?? En d'autres temps??Le chef révolutionnaire sans nom, à l'existence improbable, en tout cas invisible, pouvait-il vraiment du chaos des faits et des discours faire émerger une vision et une visée claires??Il eut des maîtres. Côté philosophie, il se réfère à Sartre, Althusser et Lévinas. Côté sagesse d'Israël, il a été enseigné par un cabaliste ashkénaze, un rav français d'origine marocaine, un Yérouchalmi d'ascendance lituanienne. Enfin, au cour de l'énigme, quel lien entre ce tout jeune Juif arrivé d'Égypte, pathétique et ardent, en quête acharnée d'assimilation, et la fille du faubourg Saint-Antoine, placide, rigolote par parti pris, qui portait encore vivaces les traces des villes juives de Pologne?? Étrange rencontre. Plus étrange encore, la constance malgré les turbulences. ». (shrink)

A entrevista concedida por Emmanuel de Saint Aubert a Silvana de Souza Ramos e a Iracy Ferreira dos Santos Junior aborda a história e o papel dos Arquivos Husserl de Paris para o fomento da pesquisa multidisciplinar em fenomenologia. O pensador esclarece qual foi o contato de Merleau-Ponty com os manuscritos de Husserl, e que tipo de leitura, situada e complicada, ele realizou não apenas desses manuscritos, mas da obra de Husserl como um todo. Esse aspecto é particularmente importante para (...) os estudos de filosofia francesa contemporânea porque Merleau-Ponty foi um dos grandes responsáveis pela introdução de Husserl no pensamento francês. Tal esclarecimento permite mostrar a originalidade da filosofia de Merleau-Ponty, pois revela que o autor não era um exegeta de Husserl, mas um pesquisador inquieto e multifacetado, engajado nos debates intelectuais e políticos de sua época. Se ele não pode ser reduzido à figura de um mero leitor de Husserl, tampouco sua ontologia tardia pode ser resumida à influência de Heidegger. Debruçado sobre os manuscritos deixados inacabados por Merleau-Ponty em função de sua morte prematura, os quais eram um esboço de um novo livro, Saint Aubert realizou um minucioso trabalho de pesquisa dos usos que Merleau-Ponty faz de termos centrais de sua ontologia – chair, Leib, empiétement, quiasma – mostrando que eles não traduzem ou expressam literalmente conceitos provenientes de Husserl ou de Heidegger, pelo contrário, esses termos ganham uma gama de sentido multifacetada nos escritos de Merleau-Ponty, alimentando-se de suas leituras e meditações filosóficas, mas também de sua cultura científica e literária, e de suas preocupações éticas e políticas. A pesquisa de Saint Aubert, dedicada à interpretação dos chamados “inéditos” de Merleau-Ponty, resultou na publicação de cinco livros, pelas edições Vrin, todos eles guiados por uma leitura genética transversal da obra merleau-pontiana. Além disso, Saint Aubert, com a ajuda de outros pesquisadores e pesquisadoras, publicou, com apurado cuidado editorial, vários volumes com os manuscritos de Merleau-Ponty. Esse material, disponível de modo organizado e situado, é de uma riqueza incomparável, e permite dimensionar de modo mais preciso o papel de Merleau-Ponty no pensamento contemporâneo, além de iluminar o sentido de seu projeto ontológico. (shrink)

Joint actions typically involve a sense of togetherness that has a distinctive phenomenological component. While it has been hypothesized that group size, hierarchical structure, division of labour, and expertise impact agents’ phenomenology during joint actions, the studies conducted so far have mostly involved dyads performing simple actions. We explore in this study the complex case of collectively improvised musical performances, focusing particularly on the way group size and interactional patterns modulate the phenomenology of joint action. We recorded two expert improvisation (...) ensembles of contrasting sizes (16 vs 4 musicians) and collected data about their musical behaviour, as well as reports about five aspects of their phenomenology (sense of agency, agentive identity, integration, dependence, reflexivity) and about their musical intentions. Our overall data enabled us to assess how those five phenomenological dimensions related to one another during jointly improvised performances. They also show how such phenomenology varied with the way improvisers dynamically related to one another throughout the performance. Finally, we observe that group size strongly altered the phenomenology of improvisers who otherwise shared many characteristics (high expertise, similar aesthetic preferences, etc.). Our study thus sheds light on the interactional and structural parameters that shape and modulate our felt experience when acting together, and thereby highlights the importance of pluralism for studying the phenomenology of joint action. (shrink)

New translations of two treatises by the fourth-century Christian thinker dealing with the possibility and nature of knowledge. Intended specifically for philosophical readers and suitable as a text for a course in medieval philosophy, Augustine, or church history. No subject index. Paper edition, $12.95. Annotation copyright by Book News, Inc., Portland, OR.

An accessible and solid entry into the metaphysics of St. Thomas Aquinas.

Our evidential environments are reflections of our social contexts. This is important because the evidence we encounter influences the beliefs we form. But, traditional epistemologists have paid little attention to the generation of this evidential environment, assuming that it is irrelevant to epistemic normativity. This assumption, I argue, is dangerous. Idealizing away the evidential environment obscures the ways that our social contexts distort its contents. Such social distortion can lead to evidential oppression, an epistemic injustice arising from the ubiquity of (...) ideologically-inflected portrayals of oppressed social groups. In some cases, this distortion can be so pervasive as to create a skeptical pothole in agents' epistemic environments---a limited region in which a skeptical scenario obtains. The skeptical challenge of social distortion is important because it suggests that prejudice and irrationality alone may not be enough to explain many harmful beliefs. Where justified belief is merely a matter of responding well to one's evidence, the ubiquity of ideologically-inflected evidence may impel a matching doxastic state, even for exemplary epistemic agents. Nevertheless, there is an asymmetry in blameworthiness between the Cartesian victim and someone laboring under evidential oppression. This asymmetry reveals the need for distinctively non-ideal epistemic norms. I offer a characterization of one such norm: the internalist practice of self-stewardship. (shrink)

For several centuries prior to the founding of the Theosophical Society in 1875, individual 'theosophers' in Britain and Europe were quietly in touch with one another all seekers of the inward way. Theosophic Correspondence (1792 1797) is a series of inspiring letters, personal and philosophic, exchanged during the climactic days of the French Revolution between Kirchberger, member of the Sovereign Council at Berne, Switzerland, and Saint-Martin, whom Kirchberger regarded as 'the most eminent writer . . . and most profound of (...) his age'. (shrink)

Provides a substantial selection and new translation of texts from the full range of Aquinas' writings.

Baldine Saint Girons s’efforce de montrer comment l’interrogation de Pierre Kaufmann oblige à décloisonner l’esthétique et examine le cas particulier de l’architecture. À la différence des autres arts plastiques, l’architecture oblige à penser de façon drastique ce qu’il en est du réel de l’espace et à assumer, d’une manière ou d’une autre, la peur suscitée par un espace qui se dérobe et qui se disloque.

Le Tableau naturel des rapports qui existent entre Dieu, l'homme et l'univers est un ouvrage fondamental pour ceux qui cherchent à comprendre les mystères de la Création. Pour Louis-Claude de Saint-Martin, l'homme porte en lui-même la clé de tous les mystères. Se connaître soi-même est donc la condition primordiale pour accéder à la Connaissance. Les textes sacrés nous enseignent que l'histoire de l'humanité est liée à un drame en trois actes. Le premier est celui de l'âge d'or ; le deuxième (...) celui d'une chute douloureuse dans la matière ; le troisième, qui reste à venir, sera marqué par une rédemption, une réintégration dans le Divin. L'auteur de ce livre s'efforce de percer le sens ésotérique de ces trois étapes. Il montre aussi que l'impasse dans laquelle se trouve l'homme résulte de la confusion qui règne dans ses pensées. S'il nourrissait sa volonté à la chaleur de l'Amour divin, il accéderait à la régénération d'une manière naturelle, et l'humanité trouverait la Connaissance menant à la Paix Profonde. (shrink)

The Quaestiones Disputatae de Veritata constitutes Aquinas's most extended treatment of any single topic. Volume I (questions 1-9) discusses the nature of truth and divine and angelic intellects. Volume II (questions 10-20) deals with truth and human intellect. Volume III (questions 21-29) investigates the operation of the will.

Résumé Au Burkina Faso, parmi la multiplicité des instances informelles de règlement des conflits, les espaces islamiques de conciliation occupent une place non négligeable et paradoxalement peu visible. Cet article examine les formes de justice islamique pratiquées dans un pays où l’islam est pluriel. Il montre que les autorités islamiques en charge de la résolution des conflits de famille font preuve d’une grande capacité à conjuguer les normes islamiques avec les pratiques locales et les demandes des justiciables. Ainsi, dans les (...) milieux ruraux soufis, la notion appelée sulufu exprime la nécessité de privilégier le principe de conciliation à l’amiable en s’écartant des lectures littéralistes du Coran. En ville, cette importance donnée à l’ « arrangement » constitue un frein pour les couples souhaitant divorcer. En effet, les élites islamiques s’accordent pour reconnaître que le droit islamique autorise le divorce, tant pour les hommes que pour les femmes, mais dans les faits, elles se refusent à le cautionner. Ceci révèle la force de l’injonction sociale quant au mariage et à la pérennité du couple. (shrink)

Enthymeme reconstruction, i.e. the task of reformulating arguments with missing propositions, is an exciting task at the borderline of text understanding and argument interpretation. However, there...

The idea that our epistemic practices can be wrongful has been the core observation driving the growing literature on epistemic injustice, doxastic wronging, and moral encroachment. But, one element of our epistemic practice has been starkly absent from this discussion of epistemic morality: attention. The goal of this article is to show that attention is a worthwhile focus for epistemology, especially for the field of epistemic morality. After presenting a new dilemma for proponents of doxastic wronging, I show how focusing (...) on attention not only allows us to defuse that dilemma, but also helps to substantiate accounts of what goes wrong in cases of doxastic wronging. (shrink)

The third volume of newly translated selections from the writings of Saint Thomas Aquinas, Fr. Richard Regan turns to his thoughts on the moral dimensions of human action. Focusing on the first part of the second folume of the Summa Theologiae, he deals with such topics as the ultimate human goal, human acts, emotions and virtues. Regan indicates that though Aquinas approaches these topics from the perspective of human reason, it is necessary for the reader to remember that his overall (...) viewpoint is that of a believer seeking to understand his faith. All can weigh the merits of these propositions due to their clarity of language, exposition, and structure. (shrink)

Foundational in its consideration of being and the transcendentals, the Metaphysics of Aristotle is a dense and difficult work on its own. This volume contains the first half of St. Thomas's commentary on the Metaphysics, beginning with discussing the views of Aristotle's predecessors and moving towards a discussion of being.

The so-called expertise defence against sceptical challenges from experimental philosophy has recently come under attack: there are several studies claiming to have found direct evidence that philosophers’ judgments in thought experiments are susceptible to erroneous effects. In this paper, we distinguish between the customary ‘immune experts’ version of the expertise defence and an ‘informed experts’ version. On the informed expertise defence, we argue, philosophers’ judgments in thought experiments could be preferable to those by the folk even if it were true (...) that philosophers’ judgments are no less immune to confounders than judgments by the folk are. We present results from an experimental study comparing philosophers and non-philosophers (n = 484), which support this version of the expertise defence. (shrink)

INTRODUCTION1 ARELY HAS A GREAT AND INFLUENTIAL THINKER taken pains to let others look at his previous literary career through his very own eyes....

_A fresh, new translation of Augustine’s fourth work as a Christian convert_ The first four works written by St. Augustine of Hippo after his conversion to Christianity are dialogues that have influenced prominent thinkers from Boethius to Bernard Lonergan. Usually called the Cassiciacum dialogues, these four works are of a high literary and intellectual quality, combining Ciceronian and neo-Platonic philosophy, Roman comedy and Vergilian poetry, and early Christian theology. They are also, arguably, Augustine’s most charming works, exhibiting his whimsical levity (...) and ironic wryness. _Soliloquies_ is the fourth work in this tetralogy. Augustine coined the term “soliloquy” to describe this new form of dialogue. _Soliloquies__,_ a conversation between Augustine and his reason, fuses the dialogue genre and Roman theater, opening with a search for intellectual and moral self-knowledge before converging on the nature of truth and the question of the soul’s immortality. Foley’s volume also includes _On the Immortality of the Soul__,_ which consists of notes for the unfinished portion of the work. (shrink)

« On Mathematical Concepts of the Material World » a pour objet la revue systématique des formes mathématiques que les théories physiques possibles revêtiraient si elles exprimaient les relations entre entités réelles dans un univers en devenir. Songeant à l’unification des lois de l’électricité et du magnétisme que les équations de Maxwell réalisent, Whitehead fait un pas de plus et imagine l’unification des lois de l’électromagnétisme et de la gravité : les lois ultimes de l’univers « ne présupposeraient pas la (...) géométrie, elles la créeraient ». L’esprit n’a pas à élaborer par lui-même la mathématisation du réel, mais à percevoir l’armature mathématique cachée du monde de l’expérience. Il n’y a donc pas à disjoindre science et perception mais à réveiller dans l’acte de percevoir les relations mathématiques dormantes.The object of « On Mathematical Concepts of the Material World » is to review systematically the mathematical forms that possible theories in physics would take on if they expressed the relationship between real entities in an evolving universe. Referring to how Maxwell brought together the laws of electricity and of magnetism Whitehead went one step further and imagined the unification of electromagnetism and gravity laws : the ultimate laws of the universe « would not presuppose geometry but create it ». The function of the spirit is not to construct the mathematisation of reality alone, but to perceive its hidden mathematical framework. It should not separate science and perception but, in the act of perception, awake sleeping mathematical relationships. (shrink)