Anne Latournerie draws up a complete panorama of genesis and history of the french concept of copyright through the social and legal battles which took place of the antiquity until the big 1957’s law of setting demands of the authors against publishers and these against following reproductions She puts in evidence the permanent data of the question of intellectual property which forged the originality of a french copyright characterized with a dismemberment of the formes of appropriation in moral (...) rights and patrimonial rights and with their limitation in the duration, with associated contractual forms. (shrink)

In close collaboration with the late Matthew Lipman, Ann Margaret Sharp pioneered the theory and practice of 'the community of philosophical inquiry' (CPI) as a way of practicing 'Philosophy for Children' and prepared thousands of philosophers and teachers throughout the world in this practice. In Community of Inquiry with Ann Margaret Sharp represents a long-awaited and much-needed anthology of Sharp's insightful and influential scholarship, bringing her enduring legacy to new generations of academics, postgraduate students and researchers in the fields of (...) education, philosophy, philosophy of education, Philosophy for Children and philosophy of childhood. Sharp developed a unique perspective on the interdependence of education, philosophy, personhood and community that remains influential in many parts of the world. This perspective was shaped not only by Sharp's work in philosophy and education, but also by her avid studies in literature, feminism, aesthetic theory and ecumenical spirituality. Containing valuable contributions from senior figures in the fields in which Sharp produced her most focused scholarship, the chapters in this book present a critical overview of how Sharp's ideas relate to education, philosophy of education, and the Philosophy for Children movement as a whole. The historical and philosophical nature of this collection means that it will be a vital resource for philosophers and educators. It should also be of great interest to teacher educators and those involved in the study of pragmatism and feminism, as well as the history of education across the globe, particularly in the United States of America. (shrink)

Assuming that states can hold moral duties, it can easily be seen that states—just like any other moral agent—can sometimes fail to discharge those moral duties. In the context of climate change examples of states that do not meet their emission reduction targets abound. If individual moral agents do wrong they usually deserve and are liable to some kind of punishment. But how can states be punished for failing to comply with moral duties without therewith also punishing their citizens who (...) are not necessarily deserving of any punishment? (shrink)

Mary-Anne Zagdoun se propose, dans l’ouvrage qu’elle consacre à la philosophie stoïcienne de l’art, de combler une lacune. En effet, « l’ampleur et l’importance [de celle-ci] ont été longtemps », selon elle, « sous-estimées » et « il manquait sur la question un travail permettant de situer le problème dans l’ensemble de la philosophie stoïcienne ». (Introduction, p. 9) L’on peut dès à présent dire que le but fixé par l’auteur est atteint : si Mary-Anne Zagdoun souligne à (...) maintes reprises l’in... (shrink)

This paper develops a new feminist paradigm for global justice that includes several components. I deploy a non-ideal ethics approach based on an argumentabout what principle of justice is possible to act on, given a historical and intersectional feminist analysis of what kind of feminist coalitions are possible in the present period. I claim that the time is ripe for a new progressive feminist Solidarity paradigm of justice that supersedes the classical liberal debates between Libertarian Freedom paradigm and the Social (...) Democrat Equality paradigm of Justice. I outline the antiglobalization economic and political networks coming into existence, as evidenced by networks of worker-owned cooperatives, labor unions, fair trade commitments, squatter and other land reform movements. Such movements are creating the material conditions in which North-South women’s coalition movements, based not on essentialist but on transformational identities, can unite around various issues of global gender justice, including reproductive rights, environmental justice, and the feminization of poverty. (shrink)

La pensée d’Anne Fausto-Sterling, biologiste reconnue dans l’espace anglophone, historienne des sciences et professeure à l’université de Brown (Rhode Island), est enfin accessible au lectorat français. La traduction de Sexing the Body, publié en 2000 aux États-Unis a été initiée par l’Institut Émilie du Châtelet pour le développement et la diffusion des études sur les femmes, le sexe et le genre et financée par la Région Ile-de-France. Dans sa préface américaine, l’auteure rappelle combien d...

C’est par une description de la fête des Grandes Dionysies, célébrée chaque année à Athènes à la fin du mois de mars, que Mary‑Anne Zagdoun entame son ouvrage sur « l’esthétique d’Aristote ». Et pour cause : c’est principalement, on le sait, lors de cette panégyrie qu’avaient lieu les représentations théâtrales des œuvres qui constituent l’objet d’étude privilégié à partir duquel Aristote a élaboré une théorie artistique novatrice : les tragédies et, dans une moindre mesure pour ce que nous (...) e... (shrink)

"Friedberg's idea of the 'mobilized virtual gaze' may become "the" way we conceive of postmodern subjectivity. This book is in a class by itself."--Linda Hutcheon, author of "The Politics of Postmodernism.

L’ouvrage d’Anne Cova, tiré principalement de la partie inédite de sa thèse doctorale soutenue en 1994, porte sur l’histoire des débats autour d’une question : « la liberté de la maternité », dont les contours s’étendent bien au-delà des discussions entre les féministes et leur opposants, et qui d’une certaine manière reste aussi « brûlante » de nos jours qu’il y a cent ans, soit la période étudiée. Le dépouillement des plus importants périodiques spécialisés publiés entre 1890 et 1939 (...) (Régén... (shrink)

This paper is about teaching progressive ideas where fundamentalist and conservative views are prominent among the students. I take up two questions: What should we take our task as feminist teachers to be? How should it be carried out? I explore three teaching strategies that a progressive teacher might use in a hostile conservative climate: the whole truth strategy, the dismissal strategy, and the bridge strategy. I reject the first two of these and argue that the third is most likely (...) to be effective and also best exemplifies the value of academic freedom. (shrink)

This paper outlines a strategy for teaching an Introduction to Philosophy anthology. The author argues that students in introductory philosophy courses are unable to comprehend primary sources in philosophy anthologies because of the distance and foreignness of the text. A course relying on lectures as the primary mode of engagement with texts results in mere exposition and does not facilitate a critical engagement with primary texts for students. The author suggests that teachers in introductory courses should integrate weekly and monthly (...) writing assignments into the curriculum to help facilitate a critical engagement with primary texts. The writing assignments provide students with constant feedback on their own thoughts and allow educators to assess how well students read and comprehend primary sources before the course lectures. The writing assignments also encourage more classroom discussion because students are able to think through their objections and critiques and to feel more comfortable talking in class. (shrink)

Although international law and the Charter of the United Nations define a doctrine of just war, some critics have argued that the U.S. has become an empire that can no longer be bound by such doctrine. On the contrary, I maintain that we must retain just war doctrine as a normative base from which to critique the U.S. and its preemptive wars against terrorism. Neither the Afghanistan nor the Iraq war has been a just war. By its imperialist intentions and (...) barbarous actions, the U.S. government has shown itself no longer to be a legitimate authority with the moral justification to begin or conduct a war. Such subversion of democratic deliberation requires a moral force to mobilize resistance from below. Since no war initiated by the undemocratic elite of the U.S. Empire could possibly be just, we have a conscientious obligation to become revolutionary pacifists against any wars called by such an illegitimate government. In contrast to universal pacifism, a context-justified revolutionary pacifism can be defended as a coherent moral and political position. (shrink)

Philosophy for Children engages students in philosophical deliberation characterized by dialogue, inquiry, reasoning and self-reflection. Philosophy for Children assumes a pluralistic conception of philosophy which, when practiced in a community of inquiry with children, is a necessary tool for the liberation from oppression. It is on this basis that an analogous relationship with feminist philosophy is established. Students of Philosophy for Children commit themselves, either consciously or unconsciously, to such principles as egalitarianism, respect for persons, fallibilism, pluralism, open-mindedness, tolerance, and (...) the procedures of democracy. Some procedures for philosophizing with children are enumerated. The author concludes that Philosophy for Children is not just a discipline to be added to the curriculum, but represents an alternative model of education in which thinking, questioning, self-correction, judgment making, collaboration, dialogue, and inquiry are central. (shrink)

This passage, from the brief exposition of Spinoza’s philosophy provided by La Mettrie in the Abrégé des systèmes, sums up various questions about his philosophy that I wish to raise in this article. I shall look at some of the main aspects of La Mettrie’s materialism that have presented problems since he published his works, and which have, to a large extent, accounted for, at best, the suspicion and, at worst, the revulsion that they have aroused from all shades of (...) opinion. (shrink)

In _Evidence and Transcendence_, Anne Inman critiques modern attempts to explain the knowability of God and points the way toward a religious epistemology that avoids their pitfalls. Christian apologetics faces two major challenges: the classic Enlightenment insistence on the need to provide evidence for anything that is put forward for belief; and the argument that all human knowledge is mediated by finite reality and thus no “knowledge” of a being interpreted as completely other than finite reality is possible. Modern (...) Christian apologists have tended to understand their task primarily, if not exclusively, in terms of one of these challenges. As examples of contemporary rationalist and postliberal approaches, Inman analyzes in depth the religious epistemologies of philosopher Richard Swinburne and theologians George Lindbeck and Ronald Theimann. She concludes that none of their positions is satisfactory, because none can uphold the notion of God’s transcendence while at the same time preserving a sound account of our claims to freedom and knowledge. The root cause of such failures, Inman argues, is an inadequate philosophy of God and of the relation of God and the finite world. Her exploration of the theologies of Karl Rahner and Friedrich Schleiermacher provides the material for the constructive work in this book. Against rationalist and postliberal epistemologies, Inman calls for an austere grounding of Christian faith in the claim that God is known in human conscious activity as such, as the “other” that grounds the finite. “An invaluable contribution to theology. It illuminates central issues of theology: the understanding of God, the demand for evidence, the rationality of Christian belief, and the relationship between philosophy and theology. It presents an excellent survey of several major theological approaches and offers a balanced proposal that seeks to incorporate the best from each approach. A must read for anyone interested in current approaches to God and Christian belief.” —_Francis Schüssler Fiorenza, Stillman Professor of Roman Catholic Theological Studies, Harvard Divinity School_ “_Evidence and Transcendence_ addresses a critically important topic: the need for evidence and the insistence on the mediation of knowledge. Anne Inman’s ambitious project makes an original contribution to the field by framing the problem very well and bringing in a variety of thinkers to analyze it. The book will be welcomed by students and scholars of systematic theology and philosophy of God.” —_Thomas M. Kelly, Creighton University_. (shrink)

The politics of the human -- Humans, with content and without -- On not justifying equality : Rorty and Arendt -- Dignity and equality -- Humanism and posthumanism.

In this monograph, I systematically analyse the debate in recent analytic metaphysics, with a special focus on recent biologically inspired (so-called animalist) theories of personal identity. I argue that the debate is stuck in a dilemma which is neither harmless nor new: the modern antagonism between the reductionist elimination of personal identity on the one hand and its non-reductionist mystification on the other rather repeats the antagonism between rationalist dogmatism and empirical scepticism in the 18th century’s debates on the soul. (...) This latter antagonism has been extensively examined by Kant who also sought for ways to overcome the dilemma. The systematic analysis of the modern ‘analytic’ debate is therefore followed by a presentation and critical discussion of the constructive approaches taken by Kant and post-Kantian ‘continental’ philosophers. From a Kantian perspective, what we are confronted with is a fundamental dialectic, originating in the very structure of human reason and threatening to turn metaphysics altogether into an arena of fruitless battles. The possibility of a satisfactory metaphysical account of transtemporal personal identity reveals itself to be contingent on the possibility of a ‘good’ metaphysics able to overcome that dialectic. (shrink)

Hunt, Anne The 1917 Code of Canon Law had only two general canons on the laity. It made a clear demarcation between the clergy and the laity. The clergy always have precedence over the laity. The laity cannot perform any act of jurisdiction or order. The Code reflects the ecclesiology of the post-Tridentine church, famously expressed by Pope Pius X who, in 1906, described the church as essentially an unequal society. That ecclesiology assumes a pyramidal model of church. The (...) apostolate of the church is basically that of the hierarchy. Ministries pertain to the ordained. Custodianship of revelation resides with the hierarchy. Lay people effectively have the status of dependent children: it is for them to submit to and receive from the hierarchy. The theology of the church's mission was also limited, with the work of evangelization considered to be that of missionaries and basically directed outside the church. The laity, it seemed, had no mission. While necessarily reflecting the ecclesiological and historical circumstances of its era, it was nevertheless a deficient ecclesiology in a number of ways. Even the language to describe the unordained faithful remained undeveloped with the term 'lay' in common parlance connoting the inexpert and unqualified in contrast to those with professional competence and authority, and as such inadequate to the ecclesial reality of the laity. (shrink)

This paper argues for two major revisions in the way philosophers standardly think of vision science and vision theories more generally. The first concerns mental representations and the second supervenience. The central result is that the way is cleared for an externalist theory of perception. The framework for such a theory has what are called Aristotelian representations as elements in processes the well-functioning of which is the principal object of a theory of vision.

Documentary film, in the words of Bill Nichols, is one of the "discourses of sobriety" that include science, economics, politics, and history-discourses that claim to describe the "real," to tell the truth. Yet documentary film, in more obvious ways than does history, straddles the categories of fact and fiction, art and document, entertainment and knowledge. And the visual languages with which it operates have quite different effects than does the written text. In the following interview conducted during the winter of (...) 1997, historian Ann-Louise Shapiro raises questions about genre-the relationship of form to content and meaning-with documentary filmmaker Jill Godmilow.In order to explore the possibilities and constraints of non-fiction film as a medium for representing history, Godmilow was asked: What are the strategies and techniques by which documentary films make meaning? In representing historical events, how does a non-fiction filmmaker think about accuracy? authenticity? invention? What are the criteria you have in mind when you call a film like The Wonderful, Horrible Life of Leni Riefenstahl "dishonest"? How does the tension between making art and making history affect documentary filmmaking? Should documentary filmmakers think of themselves, in the phrase of Ken Burns, as "tribal storytellers"? What kind of historical consciousness is produced by documentary film? (shrink)

Hannah Arendt, one of the most gifted and provocative voices of her era, was a polarizing cultural theorist—extolled by her peers as a visionary and denounced by others as a fraud. Born in Prussia to assimilated Jewish parents, she escaped from Hitler's Germany in 1933 and became best known for her critique of the world's response to the evils of World War II. A woman of many contradictions, Arendt learned to write in English only at the age of thirty-six, and (...) yet her first book,The Origins of Totalitarianism, single-handedly altered the way generations of Americans and Europeans viewed fascism and genocide. Her most famous—and most divisive—work,Eichmann in Jerusalem: A Report on the Banality of Evil, brought fierce controversy that continues to this day, exacerbated by the posthumous discovery that she had been the lover of the great romantic philosopher and Nazi sympathizer Martin Heidegger. In this fast-paced, comprehensive biography, Anne Heller tracks the source of Arendt's apparent contradictions and her greatest achievements, from a tumultuous childhood to her arrival as what she called a “conscious pariah”—one of those few people in every time and place who don't “lose confidence in ourselves if society does not approve us” and will not “pay any price” to win acceptance. (shrink)

Of all my recollections connected with the H of C that of my having had the honour of being the first to make the claim of women to the suffrage a parliamentary question, is the most gratifying as I believe it to have been the most important public service that circumstances made it in my power to render. This is now a thing accomplished.….

Ce colloque devenu livre comble une lacune. Alors que le sujet a été labouré pour le xviiie siècle, aucune synthèse n’existait jusque-là sur le mariage dans la littérature du xixe siècle. Or, la rupture avec les Lumières est frappante comme l’attestent, par exemple, les réécritures d’Inès de Castro étudiées par Maurizio Melai. Le thème du « mariage interdit », inspiré par la tragédie d’Houdar de la Motte (1723) mais subverti un siècle plus tard, illustre le passage de l’Ancien Régime aristocr...

Moving into Meditation is a practical yet fresh guide to integrating mindful yoga and embodied meditation, in a 12-week format. One week at a time, Moving into Meditation lays out a plan for exploring body-based practices to get you more in tune with not only your limbs and core but your mind and heart. Cushman's curriculum integrates asana with mindfulness meditation to help practitioners turn "embodiment" from a concept into a tangible reality. Her delightful mixture of practices, yoga history, and (...) Buddhist philosophy are made relevant to your present-day life. Personal stories from the "trenches" of decades of practice and teaching add color; Cushman's characteristic poetic and funny voice makes all readers feel that much more human. Cushman believes--and experience proves--that by becoming better attuned to and acquainted with the body, the physical forms become a vehicle for becoming more intimate with yourself and your world. From there, we can explore and embody the teachings of the Buddha for a more awakened life. In recent years, "mindfulness" has blasted into mainstream culture much as yoga did two decades ago, making "mindful yoga" an appealing trend. But how does mindful yoga evolve from a buzz-worthy concept to a lived experience? How do yoga asanas and pranayama support and express the practice of meditation? How do you explore the teachings of the Buddha through the vehicle of your own living, breathing, human body? As we quickly learn, the practices are inherently entwined. Experienced yoga and meditation teacher Anne Cushman answers all these questions and more in Moving into Meditation, teaching us to deepen our asana practices with mindfulness meditation and enhance our meditation practice with asana. With compassion, humor, and deep intelligence, Moving into Meditation guides us through integrating mind, body, and spirit practices for a wide-awake life. The book is presented in a systematic, week-by-week format for ease of use and accessibility, and because the author is also developing an online course for which the book will be a central text. The program progresses through the Buddha's four foundations of mindfulness as well as the koshas. (shrink)

Explore the profound questions of existence in "The Human Idea", a groundbreaking work by Anne Riley. This compelling narrative delves into humanity's quest for understanding-why we exist and how our unique capacity for inquiry sets us apart from all other life forms. Riley challenges readers to reconsider the foundations of human existence by examining the intricate tapestry of life that predates us. With a blend of scientific insight and philosophical exploration, she reveals how the fundamental principles of survival, honed (...) over billions of years, can guide us in navigating the complexities of modern life. In "The Human Idea", you will discover: - The Ecosystem of Life**: Understand the interconnectedness of all living beings and the evolutionary journey that has shaped our existence. - The Power of Ideas**: Learn how the human ability to generate and act upon ideas has transformed our survival strategies, leading to both remarkable achievements and significant challenges. - The Ideasphere**: Explore the concept of the ideasphere, a new framework for understanding human interactions and societal structures, and how we can harness this knowledge to create a sustainable future. Riley's work is not just a reflection on our past but a call to action for our future. As we stand at a pivotal moment in history, grappling with existential threats like climate change and social inequality, *The Human Idea* offers a roadmap for applying the lessons of nature to build a better world. Join Anne Riley on this enlightening journey to uncover the essence of what it means to be human and how we can thrive in harmony with the life that surrounds us. (shrink)

In this essay I aim to illuminate the nature of Christian hope by looking at the tradition’s answers to three philosophical questions and then comparing them to those of contemporary secular accounts. First, What are the possible objects of hope? Next, What are the psychological conditions a person must meet to have hope? Finally, What makes a hope rational and what makes it good for human life? I conclude by suggesting that the role of hope in bringing about social goods (...) (or evils) might be reconsidered in light of challenges presented by recent secular work on the social dimensions of hope. (shrink)

Michel Foucault’s _History of Sexuality_ has been one of the most influential books of the last two decades. It has had an enormous impact on cultural studies and work across many disciplines on gender, sexuality, and the body. Bringing a new set of questions to this key work, Ann Laura Stoler examines volume one of _History of Sexuality_ in an unexplored light. She asks why there has been such a muted engagement with this work among students of colonialism for whom (...) issues of sexuality and power are so essential. Why is the colonial context absent from Foucault’s history of a European sexual discourse that for him defined the bourgeois self? In _Race and the Education of Desire, _Stoler challenges Foucault’s tunnel vision of the West and his marginalization of empire. She also argues that this first volume of _History of Sexuality_ contains a suggestive if not studied treatment of race. Drawing on Foucault’s little-known 1976 College de France lectures, Stoler addresses his treatment of the relationship between biopower, bourgeois sexuality, and what he identified as “racisms of the state.” In this critical and historically grounded analysis based on cultural theory and her own extensive research in Dutch and French colonial archives, Stoler suggests how Foucault’s insights have in the past constrained—and in the future may help shape—the ways we trace the genealogies of race. _Race and the Education of Desire_ will revise current notions of the connections between European and colonial historiography and between the European bourgeois order and the colonial treatment of sexuality. Arguing that a history of European nineteenth-century sexuality must also be a history of race, it will change the way we think about Foucault. (shrink)

Demenageries, Thinking (of) Animals after Derrida is a collection of essays on animality following Jacques Derrida's work. The Western philosophical tradition separated animals from men by excluding the former from everything that was considered “proper to man”: laughing, suffering, mourning, and above all, thinking. The “animal” has traditionally been considered the absolute Other of humans. This radical otherness has served as the rationale for the domination, exploitation and slaughter of animals. What Derrida called “la pensée de l'animal” (which means both (...) thinking concerning the animal and “animal thinking”) may help us understand differently such apparently human features as language, thought and writing. It may also help us think anew about such highly philosophical concerns as differences, otherness, the end(s) of history and the world at large. Thanks to the ethical and epistemological crisis of Western humanism, “animality” has become an almost fashionable topic. However,Demenageries is the first collection to take Derrida's thinking on animal thinking as a starting point, a way of reflecting not only on animals but starting from them, in order to address a variety of issues from a vast range of theoretical perspectives: philosophy, literature, cultural theory, anthropology, ethics, politics, religion, feminism, postcolonialism and, of course, posthumanism. (shrink)

The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and natural sciences. Religious Experience Reconsidered lays out a framework for research into religious phenomena that reclaims experience as a central concept while bridging (...) the divide between religious studies and the sciences. Ann Taves shifts the focus from "religious experience," conceived as a fixed and stable thing, to an examination of the processes by which people attribute meaning to their experiences. She proposes a new approach that unites the study of religion with fields as diverse as neuroscience, anthropology, sociology, and psychology to better understand how these processes are incorporated into the broader cultural formations we think of as religious or spiritual. Taves addresses a series of key questions: how can we set up studies without obscuring contestations over meaning and value? What is the relationship between experience and consciousness? How can research into consciousness help us access and interpret the experiences of others? Why do people individually or collectively explain their experiences in religious terms? How can we set up studies that allow us to compare experiences across times and cultures? Religious Experience Reconsidered demonstrates how methods from the sciences can be combined with those from the humanities to advance a naturalistic understanding of the experiences that people deem religious. (shrink)