Ce bref texte en forme de manifeste rappelle que les mouvements de transformation sociale dirigés vers davantage de justice sont d’autant plus forts que leurs membres reconnaissent avec lucidité et compassion leurs propres implications dans les mécanismes générateurs de violences. Plutôt que des gestes de condamnation et d’annulation ( cancel ), ce sont donc des attitudes d’écoute, de soutien et de solidarité active qui sont requis.

Les animaux peuvent-ils avoir des droits? La souffrance animale a-t-elle une importance morale? Les animaux sont-ils dotes de conscience? Telles sont les questions abordees dans cet ouvrage, qui se propose d'approfondir quelques pistes de reflexion a travers la lecture commentee de deux textes, l'un de John Stuart Mill (extrait de L'utilitarisme), l'autre de Donald Davidson (sur la cognition animale).

This book tells the story of the Scientific Buddha, "born" in Europe in the 1800s but commonly confused with the Buddha born in India 2,500 years ago. The Scientific Buddha was sent into battle against Christian missionaries, who were proclaiming across Asia that Buddhism was a form of superstition. He proved the missionaries wrong, teaching a dharma that was in harmony with modern science. And so his influence continues. Today his teaching of "mindfulness" is heralded as the cure for all (...) manner of maladies, from depression to high blood pressure.In this potent critique, a well-known chronicler of the West's encounter with Buddhism demonstrates how the Scientific Buddha's teachings deviate in crucial ways from those of the far older Buddha of ancient India. Donald Lopez shows that the Western focus on the Scientific Buddha threatens to bleach Buddhism of its vibrancy, complexity, and power, even as the superficial focus on "mindfulness" turns Buddhism into merely the latest self-help movement. The Scientific Buddha has served his purpose, Lopez argues. It is now time for him to pass into nirvana. This is not to say, however, that the teachings of the ancient Buddha must be dismissed as mere cultural artifacts. They continue to present a meaningful challenge, even to our modern world. (shrink)

The present volume is the product of several years of collaboration at a distance between two people who both knew Yres R. Simon personally and admired his work. The question raised by Simon more than half a century ago, when this book was first published, are still with us: What is the nature of knowledge? What kind of activity is it to know? What is involved in the development of human knowledge? If one had to describe Simon's accomplishment by reducing (...) it to a single point, what he succeeded in showing was that an ontology of knowledge based on common experience disproves all idealism and leads to realism by strictest necessity. (shrink)

This book argues that the subjective and the objective are crucially dependent on one another and neither is intelligible apart from the other. There is no such thing as a purely external, in-itself world. This book is not intended as a defense of epistemological relativism but as a strong recommendation for modest fallibilism and pluralism.

This article introduces the special issue on “Corporate Reputation: Being Good and Looking Good.” Three of the five included articles help to reinforce a conclusion that “being good” and “looking good” are not dichotomous, mutually exclusive conditions. Rather, the two dimensions are linked in some kind of causal relationship for which continuing conceptual and empirical research is desirable. A fourth article concerns the reputational effects of the stock-option backdating scandal. The fifth article offers a critique of conventional approaches to defining (...) and measuring reputation. (shrink)

First published in 1975, Donald Akenson’s book was at the forefront of a radically new approach to the study of Irish educational history. Instead of investigating the evolution of the schools as an isolated process, he explores the complex interrelations of Irish education, institutions and society, treating the schools as cultural litmus paper. By presenting Ireland’s schools as a reflection of the society that produced them, Professor Akenson demonstrates that they are, in truth, "a mirror to the face of (...) Kathleen ni Houlihan". (shrink)

La question du sens est une question essentielle, qui revient et reviendra aussi longtemps que l'homme s'interrogera sur lui-même, et que l'individu réalisera qu'il ne peut se suffire à lui-même. À un moment ou un autre de son existence, chacun s'interroge sur le sens de la vie, de ses actes, de ses engagements. La quête du sens répond ainsi à un besoin de justification, car rares sont ceux qui ont le courage d'un Nietzsche reconnaissant la mort du sens avec la (...) mort de Dieu. La recherche du sens est donc une construction spirituelle ou philosophique en réponse à une inquiétude pour quelque chose (valeur, idéal, action) ou quelqu'un, et s'accompagne d'un besoin d'agir, de créer, de se responsabiliser. Au-delà d'une justification de nos vies, la construction du sens tend ainsi à une forme de pacification de l'esprit, à une paix de l'âme. Nous aspirons tous à une forme d'absolu que nul n'atteint. Mais qu'importe, car ce qui compte n'est pas le but mais le chemin. Comme l'indique Guy Arcizet dans la préface, l'important c'est « de construire et dérober à l'irrationnel et à l'inconnaissable installés une part du royaume de la connaissance ». Guy Arcizet, l'auteur de la préface, a été Grand Maître du Grand Orient de France de 2010 à 2012. Gilbert Abergel, psychanalyste, auteur de la postface, a été Grand Maître du Grand Orient de France de 1992 à 1994. (shrink)

In Riches and Poverty, Donald Winch explores the implications of a fundamental and influential idea in political economy. Adam Smith's science of the legislator provided a key to studying the rich and poor in commercial societies, transformed an ancient debate on luxury and inequality, and furnished a basis for assessing the American and French revolutions. Against this background, Britain embarked on its career as the first manufacturing nation, and Malthus made his first contributions to a debate which concluded with (...) the Poor Law Amendment Act of 1834. Malthus provoked fierce opposition from the Lake poets, opening an intellectual rift that persisted throughout the nineteenth century and continues to influence our perceptions of cultural history. Donald Winch has written a compelling and consistently-argued narrative of these developments, which emphasises throughout the moral and political bearings of economic ideas. (shrink)

The concept of metapolitics, originally seen as a novelty of the New Right in the 1970s, was developed in the 1950s and 1960s to expand the radical right’s influence post-National Socialism. Key figures like Hans Grimm, Arthur Ehrhardt and Herbert Böhme, along with organizations and magazines, created a radical right-wing cultural network to shape an alternative cultural canon in post-war Germany.

By juxtaposing issues and problems, Donald Preziosi's latest collection of essays, In the Aftermath of Art , opens up multiple interpretive possibilities by bringing to the surface hidden resonances in the implications of each text. In re-reading his own writings, Preziosi opens up alternatives within contemporary discourses on art history and visual culture. A critical commentary by critic, historian, and theorist Johanne Lamoureux complements the author's own introduction, mirroring the multiple interpretations within the essays themselves.

So Lentricchia has fulfilled one of his purposes in this essay. He has subverted the patriarchy from within: that is, he has subverted Bloom’s literary history as well as the essentialist feminism associated with it. But he has not fulfilled his affiliated purpose of establishing a dialogue between feminists and feminized males. The “feminization” of literary studies by patriarchal figures like Bloom does not account for the feminization of Stoddard, Gilder, Van Dyke, Woodberry, or Stedman. Their feminization, like that of (...) the Stevens who felt positively lady-like, was not the result of patriarchal oppression. And it will not disappear as the result of the subversion of the patriarchy by a feminized male. Mistaking the work of feminization with the work of the patriarch eradicates the feminine. By identifying the difference between a feminization produced by the patriarchy and a feminine cultural sphere, Lentricchia has made room for the different cultural conversation he wants to develop. But this conversation can take place only after the backdrop of an oppressive patriarch can drop away.This conversation might begin with an account of that cultural sphere in which women are the agency to which Lentricchia alludes. It might begin when we recall that the model for the culture’s “Emmeline Grangerfords” was Harriet Beecher Stowe’s Little Eva. The social change Little Eva helped effect was the emancipation of both slaves and slaveholders. Donald E. Pease is professor of English and American literature at Dartmouth College. His articles on nineteenth-century authors and literature have appeared in a number of journals. He is the coeditor, with Walter Benn Michaels, of American Renaissance Reconsidered, and is the author of Visionary Compacts: American Renaissance Writings in Cultural Contexts, which won the Mark H. Ingraham Prize in 1987. (shrink)

Knowledge representation is one way to exploit expertise in a given domain by logical means. But, what kind of knowledge does one acquire from an inference (or inference on a query result over a knowledge base)? Such a question may appear awkward since the answer seems so obvious: from an inference, one simply acquires knowledge. This is undoubtedly the case when only one type of knowledge (for instance, expert knowledge) is involved in an inference. What if several types of knowledge (...) are involved? What type of knowledge can one deduce from a plurality of knowledge types? I claim that reasoning with different knowledge concepts requires a fine-grained representation of knowledge in which every knowledge type finds a singular expression in order to avoid some epistemic equivocity associated with a coarse-grained representation of knowledge. In the first part of the paper, I revisit the Muddy Children Puzzle, which usually serves to illustrate common knowledge in dynamic epistemic logic. I try to show that this problem also shows some sort of epistemic equivocity between concepts of knowledge and, consequently, that the problem calls for some epistemological refinements concerning the representation of the types of knowledge at play in an inference. In the second part, I address this issue from a semantic point of view, and I develop a fragment of epistemic logic capable of providing a solution to the problem of epistemic equivocity. (shrink)

Argues that a pluralistic understanding of truth can foster productive conversations about common concerns involving religion, science, ethics, politics, economics, and ecology without falling into relativism. In this book, Donald A. Crosby defends the idea that all claims to truth are at best partial. Recognizing this, he argues, is a necessary safeguard against arrogance, close-mindedness, and potentially violent reactions to differences of outlook and practice. Crosby demonstrates how “partial truths” are inevitably at work in conversations and debates about religion, (...) science, morality, economics, ecology, and social and political progress. He then focuses on the concept in the discipline of philosophy, looking at a number of distinctions that are taken to be strictly binary—those between fact and value, continuity and novelty, rationalism and empiricism, mind and body, and good and evil—and demonstrates how in all of these cases, each on its own can offer only an incomplete picture. Partial Truths and Our Common Future invites ongoing dialogue with others for the sake of mutual enlargements of understanding rather than mere civility, and provides incentive for continuing open-minded and shared inquiries into the important issues of life. “This is a transdisciplinary philosophical work that moves with grace across traditions, time periods, and thinkers. It is a master class in the existential and public relevance of philosophy and a rare example of a book that is both timely and timeless.” — Michael S. Hogue, author of The Promise of Religious Naturalism. (shrink)

It is proposed that the physical structure of an observer in quantum mechanics is constituted by a pattern of elementary localized switching events. A key preliminary step in giving mathematical expression to this proposal is the introduction of an equivalence relation on sequences of spacetime sets which relates a sequence to any other sequence to which it can be deformed without change of causal arrangement. This allows an individual observer to be associated with a finite structure. The identification of suitable (...) switching events in the human brain is discussed. A definition is given for the sets of sequences of quantum states which such an observer could occupy. Finally, by providing an a priori probability for such sets, the definitions are incorporated into a complete mathematical framework for a many-worlds interpretation. At a less ambitious level, the paper can be read as an exploration of some of the technical and conceptual difficulties involved in constructing such a framework. (shrink)

It has frequently been recognized that the collection and use of accurate military intelligence was of fundamental importance for the success of Alexander's campaigns. No intelligent strategic or tactical decision can be made by any commander without advance knowledge of an enemy's location, strength, his capabilities and weaknesses, and the geography of the projected campaign. However, an analysis of the procedures Alexander used to obtain and evaluate intelligence has never been undertaken. This neglect is probably the result of the scattered (...) and unsatisfactory nature of the references to Alexander's intelligence procedures in our ancient sources. (shrink)