De 1806 à 1822 une discussion est entamée par trois ecclésiastiques hispaniques éclairés, Funes, Mier et Llorente, autour de l’Apologie de Las Casas, lue par l’abbé Grégoire en 1800, qui dégageait le vigoureux défenseur des Indiens de toute responsabilité dans la traite des Noirs. Si la publication en 1875 de l’Historia de las Indias a donné a posteriori raison sur le fond à Grégoire, son raisonnement ne doit pas, à la lecture des propos des débatteurs, être complètement pris pour (...) argent comptant. C’est de manière abusive et contradictoire que Grégoire taxe l’historien Herrera de malveillance et de légèreté. De plus, les silences publics de Las Casas, comme son Historia Apologetica longtemps inédite, accréditent aussi certaines objections de Funes et de Llorente. Between 1806 and 1822 three enlightened Hispanic clergymen, Funes, Mier, and Llorente, opened a debate about the Apology of Las Casas read by Father Grégoire in 1800, a text which denied to the energetic advocate of the Indians any responsibility in black slave trade. Although the publication of the Historia de las Indias in 1875 proved Grégoire essentially right, close reading of the discussions of the three debaters shows that his argument should not be taken at face value. In an improper and contradictory way Grégoire accuses the historian Herrera of ill will and thoughtlessness. Moreover, Las Casas’ public silence, like his Historia Apologetica which remained unpublished for a long time, also substantiated some objections from Funes and Llorente. (shrink)

Analyse des fondements du personnalisme d'E. Mounier, liant la personne et la communauté, d'inspiration augustinienne. L'auteur étudie comment E. Mounier, refusant tout projet de philosophie chrétienne, parvient à articuler une matrice philosophique issue des pensées de Pascal, Descartes et Bergson à l'apport théologique de l'abbé Guerry.

Comme l’indique l’auteur lui‑même, ce livre vient conclure une série de quatre publications à caractère monographique, illustrant chacune son programme de « psychanalyse sociohistorique ». Il s’agit des Stigmates de l’hystérique et la peau de son évêque. Laurentine Billoquet (1862-1936), Paris, Anthropos, 1993 ; Une inconnue célèbre. Madeleine Lebouc / Pauline Lair Lamotte (1853‑1918), même éditeur, 1993 ; L’Autobiographie d’un paranoïaque. L’abbé Berry (1878‑1947) et le roman de Billy « Intr...

Parmi les projets de Rousseau figurait un ouvrage intitule Principes du droit de la guerre. On a longtemps cru cet ouvrage perdu ou reste a l'etat d'ebauches fragmentaires. Or un travail sur des manuscrits (jusqu'alors publies separement et dans le desordre) a permis de reconstituer un texte tres abouti, qui est manifestement la premiere partie de cet ouvrage. La redecouverte de ce texte et son rapprochement avec les ecrits sur le Projet de paix perpetuelle de l'abbe de Saint-Pierre, sur lesquels (...) Rousseau a travaille immediatement apres, eclairent d'un jour nouveau sa conception des rapports entre les Etats. Les commentaires proposes degagent l'originalite et l'actualite des questions posees par Rousseau sur la nature et la genese de la guerre et sur le statut d'un droit inter-etatique. L'Etat est-il ce qui empeche les hommes de se faire la guerre ou est-il la cause de l'apparition de la guerre? La guerre peut-elle etre soumise a des regles de droit? Peut-on esperer une fin de toute guerre? A quelles conditions une forme d'institution confederale pourrait-elle assurer, par le droit, une paix perpetuelle? (shrink)

Le terme consacré de " présocratique " n'est-il qu'une formule commode donnant un repère historique, ou peut-on trouver des lignes dominantes communes aux différentes écoles de cette période? S'il faut en croire Nietzsche et Heidegger, à partir de Socrate, quelque chose changerait et les philosophes présocratiques constitueraient la véritable tradition philosophique aujourd'hui perdue. Cet ouvrage nous invite à découvrir et comprendre ces philosophes dont seuls des fragments plus ou moins importants d'oeuvre nous ont été transmis : Thalès de Milet, (...) Pythagore, Héraclite, Parménide, Zénon d'Elée, Empédocle ou encore Anaxagore de Clazomènes. (shrink)

Jean-Jacques Rousseaus Schriften zur Stiftung eines fortdauernden Friedens unter den europäischen Völkern, Extrait du Projet de Paix Perpétuelle de Monsieur L'Abbé de Saint-Pierre und Jugement sur la Paix Perpétuelle, haben eigenständige Bedeutung in der systematischen Entfaltung einer Forderung der Rechtsphilosophie, die Kant später "nicht bloß [als] einen Teil, sondern den ganzen Endzweck der Rechtslehre innerhalb der Grenzen der bloßen Vernunft" hervorgehoben hat. Beide Schriften verdienen besondere Aufmerksamkeit, da ihnen eine gegenüber dem Abbé selbständige und weiterführende rechtsphilosophische Bedeutung (...) in der Entfaltung einer universalen Friedensidee zukommt, besonders auch im Hinblick auf die Genese von Kants berühmten Traktat Zum ewigen Frieden von 1795; so schreibt de Bastide in seinem Vorwort zur Erstausgabe des Extrait, man solle sich von dem Titel nicht täuschen lassen: "Der Analytiker [Rousseau] ist hier in sehr vielen Hinsichten der Schöpfer". In deutscher Sprache bislang nicht selbständig verfügbar, werden sie hier in einer das Original und die deutsche Übersetzung enthaltenden Neuausgabe mit einer ausführlichen Einleitung vorgelegt. Der 1756 verfaßte Extrait wurde erstmals veröffentlicht in der Ausgabe von de Bastide (Amsterdam 1761) und dann in die von Rousseau geplante, von ihm noch mit vorbereitete erste Gesamtausgabe seiner Werke von du Peyrou / Moultou (postum Genf 1782, dort Band 24) aufgenommen. Die ebenfalls 1756 abgeschlossene, aber zunächst zurückgehaltene Schrift Jugement wurde gemäß dem Willen Rousseaus in der genannten Ausgabe von 1782 (Band 24) überhaupt erstmals publiziert. Auf dieser mithin maßgebenden Textgrundlage beruht die vorliegende zweisprachige Neuausgabe. (shrink)

Wie sind Friedens- und Rechtsverhältnisse innerhalb und zwischen den Staaten zu etablieren? Lange vor Kants Schrift "Zum ewigen Frieden" (1795) wurde in der französischen Aufklärung versucht, sowohl die im Inneren der modernen Nationalstaaten als auch die in der Struktur der internationalen Beziehungen liegenden Gründe für die Dynamik des Krieges und der Herrschaft des Rechts des Stärkeren aufzudecken. Die vorliegende Untersuchung zeigt, dass Abbé Saint-Pierre und Jean-Jacques Rousseau die historische und systematische Analyse und Kritik der modernen Staatenwelt erstmals auf (...) der Ebene des neuzeitlichen politischen Denkens durchgeführt haben. (shrink)

The Abbé Sieyès is usually portrayed as a thoroughly modern thinker and a critic of the nostalgic Classical Republicanism of some of his contemporaries, in favour of a “modern republicanism”, founded upon the division of labour and commercial sociability in a nation composed of equal labourers and producers. But Sieyès’s unpublished manuscripts suggest he, in fact, regarded modern labourers as unskilled “Machines du Travail”, dulled by work and incapable of exercising the duties of citizenship, a critique grounded in a (...) critical account of commercial society as compared to the ideal republican polity. Where most scholars regard this as either a simple contradiction or a passing juvenile nostalgia, this paper argues that, influenced by Jean-Jacques Rousseau, Sieyès consistently sought to counteract the degrading effects of the inequalities generated by commercial society and the division of labour. It was on this basis that Sieyès sought to construct a new political system which would reconcile participatory politics with representative government, enabling all citizens to enjoy a life of Active Citizenship. Based on these insights, this paper reinterprets Sieyès’s political project as an attempt to reconcile the classical conception of citizenship with the demands of a commercial society. (shrink)

Resumo Na entrevista ficcional que se segue, as ideias de Abbé Jean-Baptiste Du Bos sobre as artes de representação serão aplicadas a aspectos relevantes do cinema. Du Bos argumenta que, normalmente, as obras de ficção cinematográfica são projectadas para dar origem a “paixões artificiais”, que têm a função de fornecer alívio ao tédio, sem as consequências negativas que muitas actividades alternativas têm. Também será considerada a questão, se os filmes têm um significado filosófico. O resultado é uma perspectiva (...) desconhecida, do princípio do século XVIII, em algumas temáticas contemporâneas. Palavras-chave : catarse, cinema apocalíptico, Du Bos, emoção, paixões artificiais, paradoxo do afecto negativoIn the following fictional interview, the Abbé Jean-Baptiste Du Bos’ ideas about the representational arts are applied to relevant aspects of the cinema. Du Bos argues that normally works of cinematic fiction are designed to give rise to ‘artificial passions’ that have the function of providing relief from boredom without the negative consequences that many alternative pursuits would have. Du Bos’ solution to the paradox of negative affect and his position on Aristotle’s doctrine of catharsis are also set forth in the interview. The question of whether films have philosophical significance is also taken up. The upshot is a somewhat unfamiliar early 18th-century perspective on some contemporary issues. Keywords: apocalyptic cinema, artificial passions, catharsis, Du Bos, emotion, paradox of negative affect. (shrink)

In 1790 the Count d'Antraigues, an eccentric eighteenth-century anti- revolutionary spy, claimed that he had been given a sequel to Jean-Jacques Rousseau's Social Contract explaining how states could prevent wars by forming international associations but that he had destroyed the manuscript because it might pose a threat to the French monarchy. Recent Rousseau scholars have generally assumed that d'Antraigues was lying. I suggest that the manuscript in question was a copy of the summary that Rousseau wrote in 1760 of (...) the Project for Perpetual Peace published earlier in the century by the Abbé de Saint-Pierre. I then explore the significance of d'Antraigues' view that Rousseau's comments on the Project constituted an extension of the Social Contract and that they had revolutionary implications. The article ends with references to the ways that Rousseau's summary and critique of Saint-Pierre have recently opened up new thinking about democratic, non-hierarchical models of international organization. (shrink)

When we read Rousseau's Social Contract, we tend to focus on its explicit goal, which is to investigate and establish a safe and legitimate rule of administration for a single political community. In accordance with the abstract character of the work, we tend to see this community as something pre-existing and isolated, without asking what those individuals who decide to submit to the rule of his general will had initially in common, and how the political body thus formed is related (...) to those who are not they themselves, but "the others", i.e., with other societies among which they will inevitably have to live. Such issues were of great importance to Rousseau, and only the fragmentary and inconclusive nature of the Social Contract explains why they did not receive the detailed treatment that would be due to them. In this paper I intend to explore some aspects of the solutions Rousseau left sketched elsewhere, especially in Emile and in the Extract and Judgment of the the Abbé de Saint-Pierre's project of perpetual peace, which point to Rousseau's very lucid understanding of the problem of relations between nations, and to a solution that has, surprisingly, much in common with the one that he proposed, in the Social Contract, to the problem of relations between individuals. I Intend to show that there is, in Rousseau, the germ of a conception of international relations that do not reduce them to the mere play of forces proposed by Hobbesian "realism" and, at the same time, allows a regulated and civilized coexistence without imposing the uniformity of values and perspectives characteristic of Kantian cosmopolitanism.Ao ler o Contrato social de Rousseau, tendemos a nos concentrar em seu objetivo explícito, que é o de investigar e estabelecer uma regra de administração legítima e segura para uma comunidade política individual. Em conformidade com o próprio caráter abstrato da obra, somos levados a ver essa comunidade como alguma coisa pré-existente e isolada, sem perguntar o que já havia inicialmente de comum a esses indivíduos que decidem submeter-se à regra de sua vontade geral, e como esse corpo político assim constituído se relaciona com os que não são eles mesmos, mas "os outros", isto é, com as demais sociedades com as quais terá inevitavelmente de conviver. Tais questões tinham grande importância para Rousseau, e só o caráter fragmentário e inconcluso do Contrato social explica por que não receberam o tratamento aprofundado que lhes seria devido. Pretendo, em minha exposição, explorar alguns aspectos das soluções que Rousseau deixou esboçadas em outras obras, especialmente no Emílio e em seu Extrato e Julgamento, do projeto de paz perpétua do Abbé de Saint-Pierre, e que apontam para uma compreensão muito lúcida do problema das relações entre as nações, e para uma solução que tem, surpreendentemente, muito em comum com a que propôs, no Contrato social, para a questão das relações entre indivíduos. Pretendo mostrar que há, em Rousseau, o gérmen de uma concepção das relações internacionais que não as reduz ao mero jogo de forças proposto pelo "realismo" hobbesiano e, ao mesmo tempo, viabiliza a convivência civilizada e regulada, sem impor a uniformidade de valores e perspectivas característica do cosmopolitismo kantiano. (shrink)

What is now generally known as the paradox of art and negative affect was identified as a paradox by the Abbé Jean-Baptiste Du Bos in 1719. In his attempt to explain how people can admire and enjoy representational works that ‘afflict’ them, Du Bos claims that such representations give rise to ‘artificial’ emotions, provide a pleasurable relief from boredom, and offer us epistemic, artistic, and moral rewards. The paper delineates Du Bos’ proposal, considers the question of Du Bos’ (...) originality, and discusses Hume’s brief comments on Du Bos and Fontenelle. (shrink)

Annabel Abbs’s father told her that she was “an experiment” in the application of Jean-Jacques Rousseau’s educational doctrines, hence her rough-scrabble pastoral upbringing on the Welsh coast, hom...

Yves Lemoine et Jean-Pierre Mignard s'interrogent sur les origines du Droit dans nos sociétés, sur les grandes traditions dont il est issu et sur ses évolutions intellectuelles en Occident. Si leur cheminement passe par l'étude de grandes figures telles que Francisco de Vitoria, Erasme, Thomas More, Portalis, l'abbé Grégoire, William Wilberforce, ou encore René Cassin, leur questionnement sur Athènes et Rome initie une réflexion sur l'humanisme juridique. L'idée que le Droit se réfère à un état supérieur d'Etre et (...) que le droit naturel fonde notre vie en société. Le Défi d'Antigone prévient du danger de former de jeunes juristes à être des marchands de droit et non des jurisconsultes : n'oubliez pas d'où vous venez... N'oubliez pas non plus où vous allez... (shrink)

Many scholars claim that Abbé Sieyès (1748–1836) was the first to deploy the concept of a pouvoir constituant (constituent power) as the power that establishes a constitutional order under which the ordinary powers of government are conferred. Others find the substance of the theory to have been articulated by earlier figures such as Jean-Jacques Rousseau, whilst conceding that the terminology of pouvoir constituant was not used until Sieyès. What no one has observed until now is that the Scottish (...) Presbyterian divine, Samuel Rutherford (1600–1661), can lay claim to being the first to explicitly use the language of constituent power and to develop a theory of the grounds of constitutional government expressly in those terms. Rutherford argues that “the constituent is above that which is constituted,” and thus draws a clear distinction between constituent and constituted power. Furthermore, he vests the former ultimately in the people while the King possesses only constituted power. Rutherford presented a theory of constituent power that had all the essential elements of the theory of pouvour constituant we find in Sieyès, albeit a theory embedded in a political and intellectual context as different from that of Sieyès as his is from our own. (shrink)

Diese neueste Buchveröffentlichung von Professor Vincenzo RUGGIERI SJ, der am Pontificio Istituto Orientale in Rom byzantinische Archäologie und byzantinische Geschichte lehrt, stellt einige archäologische byzantinische Stätten aus seinem traditionellen Forschungsgebiet in der historischen Kirchenprovinz Karien vor, die im westlichen Kleinasien gelegen war. Hier wartet R. nun zum größten Teil mit von ihm selbst aufgefundenen und erforschten Monumenten auf und das vorgelegte Werk kann als die geographisch nördliche Fortsetzung der im selben Verlag bereits im Jahre 2003 erschienenen stattlichen und sehr umfangreichen (...) Monographie über die frühchristlichen und byzantinischen Denkmäler am Golf von Keramos (V. RUGGIERI, Il golfo di Keramos. Dal tardo-antico al medioevo bizantino. Soveria Mannelli 2003. 441 S.; vgl. dazu nun auch die Rezension von: M. DENNERT, Oriens Christianus 89 (2005), 295–297.) begriffen werden – dieser Meeresarm gehört übrigens auch zu Karien. Zugrunde liegen beiden Buchpublikationen Ergebnisse etlicher in den 1990er Jahren durchgeführter systematischer Geländebegehungen (‚Surveys‘) des Forschungsteams um R., von denen an einigen auch der Verfasser dieser Zeilen mitgewirkt hat; vgl. A. Zäh, OCP 63 (1997) 147 ff. Die hier vorgestellten bisher zum größten Teil neu aufgefundenen und hiermit bekannt gemachten byzantinischen Denkmäler sind auf der Halbinsel von Halikarnassos (heute: Bodrum) und im westlichen Karien (Myndos, Bargylia) gelegen – des Weiteren werden hier einige Binnen-Orte in Zentralkarien (Euromos, Mylasa, Labraunda, Stratonikeia und Lagina) und viele weitere kleinere Fundorte vorgestellt. Die großen historischen Stätten des nördlichen Karien, wie Milet, Aphrodisias (Stauroúpolis) oder Antiocheia ad Meandrum, werden nicht behandelt. Die hier vorgeführten Orte und Regionen verfügen über eine stattliche Anzahl von Denkmälern, die nun nicht minder bedeutender sind als der Denkmälerbestand am Golf von Keramos, und das mag damit die hier vorgelegte zusammenfassende weitere monographische Abhandlung rechtfertigen. Denn das Werk fasst die wesentlichen Ergebnisse der Ruggieri-Forschungen der 1990er Jahre zusammen, die bisher über diverse JÖB- und OCP-Artikel verstreut erschienen sind (im Literaturverzeichnis Bibliografia S. 32 f. teilweise aufgeführt) und aus, einschränkend erst im Untertitel genannten, diversen Poleïs und deren Umland in Karien stammen. Das Buch bringt aber im Gegensatz zu diesen Artikeln auch gute farbige Abb. der hier entdeckten byzantinischen Wandmalereien und führt ebenso diverse Fußbodenmosaike und Bauskulpturfragmente erneut – zum Teil allerdings bisher auch völlig unbekanntes Material – in übersichtlicher Art und Weise vor. Das Werk ist als eine Gesamtschau der Ruggieri-Entdeckungen in diesem Gebiet anzusprechen. R. ist dem Kleinasien-Kenner seit langem als ein detailverliebter Beobachter und Auffinder sowie hartnäckiger Initiator und fortwährend laufender verlässlicher Motor einer planmäßigen christlichen kunstgeographischen Erschließung nicht nur dieser Region bekannt – wie es auch diese Publikation eindringlich veranschaulicht. (shrink)

A recently emerging view in music cognition holds that music is not only social and participatory in its production, but also in its perception, i.e. that music is in fact perceived as the sonic trace of social rela- tions between a group of real or virtual agents. While this view appears compatible with a number of intriguing music cognitive phenomena, such as the links between beat entrainment and prosocial behaviour or between strong musical emotions and empathy, direct evidence is lacking (...) that listeners are at all able to use the acoustic features of a musical interaction to infer the affiliatory or controlling nature of an underlying social intention. We created a novel experimental situation in which we asked expert music improvisers to communicate 5 types of non-musical social intentions, such as being domineering, dis- dainful or conciliatory, to one another solely using musical interaction. Using a combination of decoding studies, computational and psychoacoustical analyses, we show that both musically-trained and non musically-trained listeners can recognize relational intentions encoded in music, and that this social cognitive ability relies, to a sizeable extent, on the information processing of acoustic cues of temporal and harmonic coordination that are not present in any one of the musicians’ channels, but emerge from the dynamics of their interaction. By manipulating these cues in two-channel audio recordings and testing their impact on the social judgements of non-musician observers, we finally establish a causal relationship between the affiliation dimension of social behaviour and musical harmonic coordination on the one hand, and between the control dimension and musical temporal coordination on the other hand. These results provide novel mechanistic insights not only into the social cognition of musical interactions, but also into that of non-verbal interactions as a whole. (shrink)

This book is a rich collection of philosophical essays radically interrogating key notions and preoccupations of the phenomenological tradition. While using Heidegger’s Being and Time as its permanent point of reference and dispute, this collection also confronts other important philosophers, such as Kant, Nietzsche, and Derrida. The projects of these pivotal thinkers of finitude are relentlessly pushed to their extreme, with respect both to their unexpected horizons and to their as yet unexplored analytical potential. A Finite Thinking shows that, paradoxically, (...) where the thought of finitude comes into its own it frees itself, not only to reaffirm a certain transformed and transformative presence, but also for a non-religious reconsideration and reaffirmation of certain theologemes, as well as of the body, heart, and love. This book shows the literary dimension of philosophical discourse, providing important enabling ideas for scholars of literature, cultural theory, and philosophy. (shrink)

This collection of writings by Jean-Luc Nancy, the renowned French critic and poet, delves into the history of philosophy to locate a fundamentally poetic modus operandi there. The book represents a daring mixture of Nancy’s philosophical essays, writings about artworks, and artwork of his own. With theoretical rigor, Nancy elaborates on the intrinsic multiplicity of art as a concept of “making,” and outlines the tensions inherent in the faire, the “making” that characterizes the very process of production and thereby (...) the structure of poetry in all its forms. Nancy shows that this multiplication that belongs to the notion of art makes every single work communicate with every other, all material in the artwork appeal to some other material, and art the singular plural of a praxis of the finite imparting of an infinity which is actually there in every utterance. In the collection, Nancy engages with the work of, among others, François Martin, Maurice Blanchot, and On Kawara. (shrink)

The obsession is pursued of a word, a sign, a thought that is identical with the thing it signifies, where there is no space between the two. And the nightmare is entertained that, if such an identity is not attained, then intellectual work in general is worth nothing and should be destroyed.

The book will be an indispensable resource for anyone interested in contemporary philosophy and the social sciences.

Jean-Marc Barreau Cet article considère l’accompagnement spirituel à l’égard de ce que la littérature consacrée appelle le pré-deuil. Un accompagnement qui regarde le proche-aidant vivant ce pré-deuil. Pour conduire cette analyse, l’article regarde la manière dont les concepts de sollicitude (Ricoeur) et de visage (Lévinas) viennent répondre à la souffrance que le proche-aidant vit en de telles circonstances. Mettant en avant un type d’accompagnement spirituel dont le soubassement anthropologique est spécifiquement philosophique, il offre à ce type d’accompagnement une dimension (...) profondément humaine et de surplus avec une portée universelle. Un accompagnement qui ose offrir aux milieux des soins une praxie dont la sollicitude et la spiritualité assurent la pertinence. (shrink)