Cet article aborde la réception des éditions de Pierre Poiret dans les milieux piétistes séparatistes de Berleburg. Grâce aux manuscrits conservés aux archives du château de Berleburg, il est possible de reconstruire l’expérience spirituelle du comte Casimir von Sayn-Wittgenstein, auteur d’une traduction des vingt volumes de la Sainte Bible de Mme Guyon éditée par Poiret en 1713-1715.

A study of various central and connected topics in philosophical logic and the theory of meaning. There are important sections on the relation between linguistic and abstract entities, on necessity and convention, on meaning, sense and reference, and on entailment. Dr Lewy proposes a number of original solutions to problems which have been widely discussed in literature, and there is in particular a sharp and sustained criticism of conventionalism and reductionism. These are among the most difficult and intricate issues in (...) contemporary philosophy, but Dr Lewy writes with great clarity and a minimum of technicality. Where his views are controversial they are explained and supported in a detail which makes it both possible and necessary for potential critics to state their disagreement precisely. The book should therefore be of value as an advanced textbook as well as an original contribution to philosophical logic. (shrink)

It has been suggested by some that the acquisition of symbolic capital in terms of honor, prestige, and power translates into an accumulation of material capital in terms of tangible belongings, and that on the basis of these goods high reproductive success may be achieved. However, data on completed fertility rates over more than one generation in so-called traditional societies have been rare. Ethnographic and demographic data presented here on the pastoral Bakkarwal of northern India largely corroborate the hypothesis concerning (...) the interdependence between the attainment of various cultural goals and differential reproduction rates and indicate that the numbers of (especially male) surviving offspring and siblings are crucial to a man’s position in society. (shrink)

The history of women has been defined by a world enmeshed in woes, frustration, oppression, maltreatment and inequalities. Feminism as a philosophy of change sought to fight, end and change this woeful scenario of women that denied their self respect, dignity and led to a loss of self confidence. Fundamentally, feminist philosophy sought for explanations and justifications why women were denied a voice and why they were historically not treated as coequals of men. The basis of inequality is historically rooted (...) in cultural and philosophical falsities that were not evidenced based but were used to justify oppression against women. The Universal Declaration of human rights gave women and the world the platform that empowered them with rights and led to fresh processes that sought to end oppression and their underdevelopment inspired by inequality, iniquities, denial of opportunities for growth and empowerment. The millennium development goal of ending inequality and oppression against women should achieve equality and women’s empowerment in Africa. Since the declaration of the MDGS, considerable gains had been made inAfricabut challenges and problems are still identified in the areas of cultural inequality complicated by the weakness of the major governance institutions and corruption. Other challenges centre on women’s lack of genuine empowerment, violence against women, trafficking in women, denial of human rights, lack of participation in policy and governance. Since empowerment is the key to achieving mainstreaming and gender equality, this paper seeks to redefine the concept of empowering women as the platform to ending inequality, social injustice and achieving equality in the context of the unique challenges of underdevelopment facingAfrica. It will identify the policy implications of establishing empowerment structures that address multiple challenges facing gender inequality and how these structures will assist in building the necessary feminine human resources that will make women as partners of sustainable growth and development after 2015. (shrink)

To the question,“what is sports”, or what is a good sports activity or event, I am sure Plato would know what to say, using references to his philosophical division of man into three parts, namely: the appetite soul; the emotional soul and the reasonable soul. Plato would have said that sports comes from the human person and being, and so, for any particular sports to be accorded the accolade of goodness it must have the correspondence of the three constituent parts (...) of man’s true nature. The concept of the soul in Plato is what exploring just as that of Professor Maduabuchi Dukor’s expositions concerning the African philosophical concepts of soul, mind, spirit and body as they affect philosophy of sports and the discipline of physical education. The article will therefore analyze the link between Plato concept of the good sports, Professor Dukor’s ontological ideas about the African core values as they affect the balance, harmony and health both the mind and body of the human being. The central point here is the analytical framework of enquiry which Plato sustained in his Dialogues when he queries people:“what is this?”. By this he wants people to appreciate the fact that when they are in search of truth, they usually have the impression that they have all when, actually, they have only half-baked understanding of issues. It is important therefore to understand the issues involved in the disciplines of physical education, philosophy of sports, ethics and the ontological frame of African philosophy as profiled under Professor Dukor theistic humanism of African philosophy. Centrally, the dialectical link between Plato and Dukor will expose the ethical dimension to sports development since every thing is not wining and money or drugs should not be the ultimate motivation for sports and physical exercises. The exercise of sports should lead to the dual development and balance of both mind and body; the highest being the competition of the soul with itself and not with others in which laurels, gold or money is won or lost. The man who wins is the one, like in the communal spirit of the African ontology, who has conquered over his selfishness and sacrifices for the good of the community. (shrink)

Violent conflicts in emerging democracies or societies in transition threaten the stability of state governance institutions, which brings about insecurity of lives, property and deepens the vicious cycle of poverty and criminality in Africa. The first responsibility of any government is to provide security of lives and property. At no time since Nigeria’s civil war has the country witnessed the resurgence of violence and insecurity that claims hundreds of lives weekly. It is a sectarian insurgence of multiple dimensions. This article (...) makes the case that Boko Haram is not just a religious phenomenon but a reflection of a so- cio-political, economic and ethnic problem caused by bad governance. As a result, Boko Haram has witnessed a cross-border influence and impact which has expanded its frontiers beyondNigeriato neighboring countries in the West African region. The theoretical framework employed in this article posits that Boko Haram has its roots fundamentally in poverty caused by bad governance in the Northern Moslem bend, in Nigeria and the West African Region where corruption, human rights violations, marginalization of cultural, political and religious groups have created the situation whereby weak state structures have abysmally failed to deliver on the development promises made during elections. So the emergence of Nigeria’s Boko Haram violence, as a result of the street poverty and the rise of unemployed street beggars, popularly known as Almajiris, and their use for electoral and party violence, was encouraged by the neglect and abandonment of the masses by the governors and other elected leaders. The expansion and consolidation of the Boko Haram insurgence to other parts of the country and neighboring West African nations was made possible by the already existing failed state institutions, bad governance and corruption and the existing band of small criminal sectarian groups that depend upon their survival on aids from Al Quaeda, drug gangs and sea piracy. The religious dimension is a marginal factor fueled by fundamental socio-economic and political variables which have been thrown up in the first place by bad governance and leadership in Nigeria. (shrink)

Having taken note of, and critically analyzed, Professor Maduabuchi Dukor’s epochal work entitled“Theistic Humanism of African philosophy-the great debate on substance and method of philosophy”(2010), I am much encouraged and rationally convinced that he has succeeded in building the core critical and essential foundational pillars of what can safely pass for professional African philosophy, though much remains to be done by way of further research from other scholars. Based upon that conviction and the great prospects that the African philosophy project (...) breakthrough holds for every African philosopher in the global village, I am also motivated to take a closer look at, and carry out a critical exposition of the concept of justice in the context of African cultural values, using the propositions of what he calls the canons of cultural values that are native to African philosophy. These cultural values define African identity and delineateAfrica’s contributions to the advancement of the global ideas of justice, axiology, gender and globalization. The essence and methodology of this article, therefore, will lift the relevant thematic thrusts and arguments made by the erudite Professor of African philosophy to“properly locate African philosophy in the context of globalism, cosmopolitanism, science and what it could contribute to emerging global culture”(Dukor,2010:p.ix). The central point of this critical exposition is that his theistic inspired cultural humanism has enhanced the global understanding of not only justice but feminist rights and the urgent needs for African philosophy to make its contributions towards the emancipation of and empowerment of women both in the continent and globally. The feminist search for justice, according to Dukor, is“the current global pool where the African is needed urgently to intervene”, since“feminism and women liberation has truncated the equilibrium and balance of relations between man and woman. African contribution to this class struggle between man and woman is a neutral one that absorbs the man and woman to their respective natural places in the nature’s womb”. Women’s search for global justice and the struggle to have their human rights recognized as a part of mankind’s gender balancing process would be philosophically enriched by Professor Dukor’s cultural value propositions and canons of justice. (shrink)

Durante a “febre brasileira”, parte do processo imigratório polonês para o Brasil, na última década do século XIX, diversos intelectuais poloneses acompanharam o deslocamento, instalação e adaptação dos patrícios nos estados do sul. Os intelectuais provindos a serviço de uma sociedade científica chamada Grupo de Lwów, localizado na parte austríaca da Polônia partilhada, vinham com ideais de analisar a presença dos poloneses já instalados e acompanhar a trajetória dos novos emigrantes. Ao produzirem textos, deixaram suas impressões sobre o Brasil e (...) seus habitantes, as quais analisamos com base nas representações da “cultura do imperialismo”, vigente no contexto do continente Europeu. (shrink)

Nigeria is a country blessed with abundant human and material resources. Pre-independent Nigeria had agriculture as the major foreign exchange and revenue earner. Other alternative revenue earners such as agricultural and mineral resources were explored and their proceeds used to support and foot the bill of government expenditures. Immediately the first oil field was discovered in 1956 at Olobiri in the Niger Delta, other alternative sources of revenue for Nigeria were abandoned and crude oil became the determinant of Nigeria’s mono-economic (...) status and the sole basis of all socio-economic transaction within and outside the country. The issue of appropriate pricing of petroleum products and the removal of government’s subsidy on petroleum price became a thorny controversial public policy issue. Successive governments, including the current President, have grappled with this problem of whether to remove the subsidy or not, without coming to a publicly endorsed solution to the debate. The last fuel subsidy removal on 1st January, 2012 sparked an uprising that almost led to a revolution. The thrust of the study is to examine the causes of the fuel subsidy removal, to identify the benefits of fuel subsidy removal, to describe the effects of the subsidy removal, and the socio-religious implications of the removal of fuel subsidy to the citizens of Nigeria. It is in the context of these socio-religious that one discovers the relevance of Professor Dukor theistic humanism and its implied need for African values to be applied to governance in the 21st century. The debate surrounding the subsidy removal and the subsidy scam running into trillions of Naira of stolen funds by independent marketers of petroleum products revolve around corruption and a bad commentary about how ethical African vales have been removed from public governance and the management of public resources. After pointing out these socio-religious implications for the Nigerian ethical and value re-orientation, the paper went ahead to recommend some ways of managing the subsidy money for the development of the country. (shrink)

_Democracy Past and Future_ is the first English-language collection of Pierre Rosanvallon's most important essays on the historical origins, contemporary difficulties, and future prospects of democratic life. One of Europe's leading political thinkers, Rosanvallon proposes in these essays new readings of the history, aims, and possibilities of democratic theory and practice, and provides unique theoretical understandings of key moments in democracy's trajectory, from the French Revolution and the struggles for universal suffrage to European unification and the crises of the (...) present. In so doing, he lays out an influential new theory of how to write the history of politics. Rosanvallon's historical and philosophical approach examines the "pathologies" that have curtailed democracy's potential and challenges the antitotalitarian liberalism that has dominated recent political thought. All in all, he adroitly combines historical and theoretical analysis with an insistence on the need for a new form of democracy. Above all, he asks what democracy means when the people rule but are nowhere to be found. Throughout his career, Rosanvallon has resisted simple categorization. Rosanvallon was originally known as a primary theorist of the "second left", which hoped to stake out a non-Marxist progressive alternative to the irresistible appeal of revolutionary politics. In fact, Rosanvallon revived the theory of "civil society" even before its usage by East European dissidents made it globally popular as a non-statist politics of freedom and pluralism. His ideas have been shaped by a variety of influences, ranging from his work with an influential French union to his teachers François Furet and Claude Lefort. Well known throughout Europe as a historian, political theorist, social critic, and public intellectual, Pierre Rosanvallon was recently elected to a professorship at the Collège de France, Paris, a position held at various times by Claude Lévi-Strauss, Michel Foucault, and Pierre Bourdieu. _Democracy Past and Future_ begins with Rosanvallon's groundbreaking and synthetic lecture that he delivered upon joining this institution. Throughout the volume, Rosanvallon illuminates and invigorates contemporary political and democratic thought. (shrink)

An English translation of Pierre Bayle's posthumous last book, Entretiens de Maxime et de Themiste (1707), in which Bayle defends his skeptical position on the problem of the evil. This book is often cited and attacked by G.W. Leibniz in his Theodicy (1710). Over one hundred pages of original philosophical and historical material introduce the translation, providing it with context and establishing the work's importance.

As is often the case when scientific or engineering fields emerge, new concepts are forged or old ones are adapted. When this happens, various arguments rage over what ultimately turns out to be conceptual misunderstandings. At that critical time, there is a need for an explicit reflection on the meaning of the concepts that define the field. In this position paper, we aim to provide a reasoned framework in which to think about various issues in the field of distributed cognition. (...) We argue that both relevant concepts, distribution and cognition, must be understood as continuous. As it is used in the context of distributed cognition, the concept of distribution is essentially fuzzy, and we will link it to the notion of emergence of system-level properties. The concept of cognition must also be seen as fuzzy, but for a different reason: due to its origin as an anthropocentric concept, no one has a clear handle on its meaning in a distributed setting. As the proposed framework forms a space, we then explore its geography and visit famous landmarks. (shrink)