O'Donnell, J. R. Anton Charles Pegis on the occasion of his retirement.--Conlan, W. J. The definition of faith according to a question of MS. Assisi 138: study and edition of text.--Spade, P. V. Five logical tracts by Richard Lavenham.--Maurer, A. Henry of Harclay's disputed question on the plurality of forms.--Brown, V. Giovanni Argiropulo on the agent intellect: an edition of Ms. Magliabecchi V 42.--Synan, E. A. The Exortacio against Peter Abelard's Dialogus inter philosophum, Iudaeum et Christianum.--Fitzgerald, W. Nugae Hyginianae.--Sheehan, (...) M. M. Marriage and family in English conciliar and synodal legislation.--Shook, L. K. Riddles relating to the Anglo-Saxon scriptorium.--Boyle, L. E. The De regno and the two powers.--Colledge, E. A Middle English Christological poem.--Gough, M. R. E. Three forgotten martyrs of Anazarbus in Cilicia.--Häring, N. Chartres and Paris revisited.--Hayes, W. Greek recentiores, (Ps.) Basil, Adversus eunomium, IV-V.--Owens, J. The physical world of Parmenides. (shrink)

L'article commence une analyse de la vertu théologique de l'espérance par une phénoménologie de l'espérance. En plus d'un regard donné aux considérations philosophiques sur l'espérance chez des auteurs tels Gabriel Marcel et Ernst Bloch, il étudie les oeuvres dramatiques de Marcel ainsi qu'un certain nombre d'auteurs utopistes tels Thomas More, Henry David Thoreau et Charles Péguy. Des métaphores de la situation humaine, tels l'emprisonnement et l'exil, sont examinées ainsi que la lumière que les auteurs concernés trouvent dans des expériences (...) d'obscurité. La crise de l'histoire est aussi examinée particulièrement dans les écrits de l'auteur italien, Sergio Quinzio: comment pouvons-nous continuer à espérer deux mille ans après la mort du Christ tandis que l'histoire de la souffrance humaine continue, apparemment sans solution ? Après avoir posé la question de l'espérance, la réponse chrétienne est examinée surtout à travers les oeuvres de Jürgen Moltmann qui base sa théologie sur le Dieu qui vient à nous comme futur, le Dieu qui renouvelle toutes choses, le Dieu créateur qui fait être a partir de rien et ressuscite les morts. Tandis que l'optimisme se base sur les resources humaines et la croyance que les choses iront inévitablement mieux, l'espérance s'enracine en ce que Dieu peut faire dans une situation de souffrance, de mort et de destruction. Une telle espérance ne nous conduit cependant pas à fuir le monde. Au contraire, notre espé. (shrink)

Purpose/methods: This study investigated the relationship between ethics education and training, and the use and usefulness of ethics resources, confidence in moral decisions, and moral action/activism through a survey of practicing nurses and social workers from four United States (US) census regions. Findings: The sample (n = 1215) was primarily Caucasian (83%), female (85%), well educated (57% with a master's degree). no ethics education at all was reported by 14% of study participants (8% of social workers had no ethics education, (...) versus 23% of nurses), and only 57% of participants had ethics education in their professional educational program. Those with both professional ethics education and in-service or continuing education were more confident in their moral judgments and more likely to use ethics resources and to take moral action. Social workers had more overall education, more ethics education, and higher confidence and moral action scores, and were more likely to use ethics resources than nurses. Conclusion: Ethics education has a significant positive influence on moral confidence, moral action, and use of ethics resources by nurses and social workers. (shrink)

Drawing on a landscape analysis of existing data-sharing initiatives, in-depth interviews with expert stakeholders, and public deliberations with community advisory panels across the U.S., we describe features of the evolving medical information commons. We identify participant-centricity and trustworthiness as the most important features of an MIC and discuss the implications for those seeking to create a sustainable, useful, and widely available collection of linked resources for research and other purposes.

L'article étudie la méthode de la théologie transcendantale et son application à la doctrine chrétienne de Dieu. Certains auteurs représentatifs de cette école théologique sont choisis, à savoir Lonergan, Donceel, Tracy et K. Rahner. Dans chaque cas trois questions sont posées: la relation entre expérience et notre compréhension de Dieu; la raison par rapport à la croyance en Dieu; le concept de Dieu qui ressort de l'emploi de la méthode transcendantale. Parmi les mérites de la méthode transcendantale il faut noter (...) sa rigueur intellectuelle et son ouverture au dialogue avec la non-croyance. Les auteurs dont il est question cherchent à montrer que la dimension religieuse est partie nécessaire de l'expérience humaine. Parmi les faiblesses on peut noter que les penseurs transcendantaux sont peut-être trop anthropologiques et ont une conception unilatérale de l'homme qui tend à négliger sa corporéité et son historicité. Leur affirmation sans compromis de la transcendance de Dieu fait aussi surgir la question comment l'apologétique chrétienne répond au problème de la souffrance humaine. La transcendance de Dieu ne doit-elle pas être compensée par son immanence afin que la relation de Dieu au monde ne soit pas unilatérale? (shrink)

In this introduction I closely read Marquand’s arguments in “On Scientific Method in the Study of Art” both in relation to their sources and in relation to Marquand’s own subsequent scholarship. My thesis is that Charles Sanders Peirce’s writing is the most conspicuous and important inspiration for the essay; however I also contend that Marquand’s handwritten corrections to the surviving manuscript of the text reveal a struggle with Peirce’s ideas that can – especially in light of Marquand’s later writing (...) – be read to expose an ambivalent or potentially even critical attitude toward central aspects of Peirce’s thought. I conclude by noting that Marquand’s intellectual relationship with Peirce speaks to both the past, present, and future of art historical scholarship. (shrink)

Reconnaissant que la foi en Dieu Créateur est un mystère qui transcende notre pouvoir de compréhension humaine et de mise en concepts, l'auteur met en oeuvre divers modèles théologiques pour jeter quelque lumière sur la richesse de cette croyance. En ce qui concerne le modèle ontologique, il a recours à la théologie de Karl Rahner pour explorer le sens de l'être-créature. De par sa constitution ontologique l'être humain est à la fois différent et dépendant de Dieu en tout acte. Le (...) modèle «fiduciaire» favorisé par les Réformateurs, insiste sur le fait que la foi en Dieu Créateur est réellement un acte de confiance en l'attention que Dieu nous porte. Le modèle eschatologique, proposé par des penseurs tels Moltmann et Pannenberg, met l'accent sur Dieu comme notre futur absolu et l'objet de nos plus profonds désirs. L'article examine également certains modèles écologiques courants ainsi que l'«ecoféminisme» qui soulignent le besoin d'une intendance de la création plutôt que d'une domination. Un modèle de domination conduit à la violation de la terre comme à l'exploitation de la femme. L'article se préoccupe principalement de montrer que la foi en Dieu Créateur dans le Nouveau Testament est toujours liée au Christ comme Nouvelle Création. L'intention divine en créant était de conduire les créatures à partager la filiation du Christ. Les créatures deviennent imago Dei en vivant la relation filiale du Christ vis-à-vis du Père. Ignace de. (shrink)

Charles L. Stevenson; V—Reflections on John Dewey's Ethics, Proceedings of the Aristotelian Society, Volume 62, Issue 1, 1 June 1962, Pages 77–98, https://doi.o.

BackgroundDespite rapid growth of the scientific literature, no consensus guidelines have emerged to define the optimal criteria for editors to grade submitted manuscripts. The purpose of this project was to assess the peer reviewer metrics currently used in the surgical literature to evaluate original manuscript submissions.MethodsManuscript grading forms for 14 of the highest circulation general surgery-related journals were evaluated for content, including the type and number of quantitative and qualitative questions asked of peer reviewers. Reviewer grading forms for the seven (...) surgical journals with the higher impact factors were compared to the seven surgical journals with lower impact factors using Fisher’s exact tests.ResultsImpact factors of the studied journals ranged from 1.73 to 8.57, with a median impact factor of 4.26 in the higher group and 2.81 in the lower group. The content of the grading forms was found to vary considerably. Relatively few journals asked reviewers to grade specific components of a manuscript. Higher impact factor journal manuscript grading forms more frequently addressed statistical analysis, ethical considerations, and conflict of interest. In contrast, lower impact factor journals more commonly requested reviewers to make qualitative assessments of novelty/originality, scientific validity, and scientific importance.ConclusionSubstantial variation exists in the grading criteria used to evaluate original manuscripts submitted to the surgical literature for peer review, with differential emphasis placed on certain criteria correlated to journal impact factors. (shrink)

The editors of the JRE collected short essays from scholars of religion in response to a recent incident at Hamline University that made national headlines. Last fall, Hamline University administrators refused to extend a contract to an adjunct professor of art history after a Muslim student accused her of Islamophobia for showing a 14th‐century image of Mohammad in an online class. The event provoked intense conversations about issues of academic freedom, religious diversity, the status of contingent faculty, and race. These (...) essays bring together scholarly and personal reflections about the incident at Hamline and what it means for the pedagogy of religious studies. (shrink)

Heidegger's Being and Time: Critical Essays provides a variety of recent studies of Heidegger's most important work. Twelve prominent scholars, representing diverse nationalities, generations, and interpretive approaches deal with general methodological and ontological questions, particular issues in Heidegger's text, and the relation between Being and Time and Heidegger's later thought. All of the essays presented in this volume were never before available in an English-language anthology. Two of the essays have never before been published in any language ; three of (...) the essays have never been published in English before , and two of the essays provide previews of works in progress by major scholars. (shrink)

Twenty-three years ago Robert Ayers noticed several brief and intriguing comments on miracles in the Collected Papers of Charles Sanders Peirce. Working with just those scraps of information from the CP, he stitched together a rough but helpful starting point for understanding this aspect of Peirce's religious and scientific thought. In the last few years several more articles on this subject have been written, each filling in a gap left by the others: Ayers' is a theological view, based solely (...) on the CP; later articles fill out Peirce's mathematics and his logic. This paper attempts to fill in a genealogical gap by showing how his thought on miracles is directly related to his dialogues with Plato, Hume, and Lutoslawski. My resources are largely unpublished manuscripts, many of which are fragmentary. I show the relationship between these manuscripts and two key published essays, "Philosophy and the Conduct of Life", and "On the Logic of Drawing History from Ancient Documents, Especially from Testimonies", and then show how Peirce, in dialogue with Plato, exposes and overcomes the nominalistic and anti- miracle prejudices of historiography in his day. The resulting view of history is fallibilistic, realistic and evolutionary, in which miracles are not violations of laws of nature but are to be expected as evolutionary variations that form part of the ongoing self-revelation of the cosmos. Miracles, like all events in history, must not be viewed prejudicially by adherents or detractors, but must be taken into careful account in the grand induction of history and science. (shrink)

Dans ce travail, nous tentons de démontrer que l’interrogation merleau-pontienne sur l’art s’ordonne selon trois mouvements spéculatifs distincts et successifs. Dans les années quarante, l’élaboration d’une phénoménologie de la perception conduit Merleau-Ponty à aborder l’art à partir de l’oeuvre d’art et du sujet percevant qui la reçoit, c’est-à-dire du spectateur. Au début des années cinquante, cette phénoménologie de l’oeuvre d’art et de la perception esthétique fait place à une philosophie de l’expression. Le point de départ du questionnement artistique change : (...) il est, non plus le sens exprimé, mais l’acte expressif ou créateur. La signification de l’oeuvre d’art se voit dès lors ressaisie à partir du sens d’être de l’artiste : l’oeuvre est une réponse aux manques perceptifs de l’artiste. À la fin des années cinquante, le cheminement merleau-pontien connaît un tournant ontologique. Merleau-Ponty en vient à régresser en-deçà de l’artiste, vers l’Être même, lequel s’impose finalement comme le créateur véritable. La dernière philosophie de l’art merleau-pontienne prend dès lors les allures d’une traditionnelle philosophie de l’inspiration.In this work, we undertake to demonstrate that the merleau-pontian inquiry into art orders itself according to three distinct and successive speculative movements. In the 1940s, the elaboration of a phenomenology of perception led Merleau-Ponty to approach art starting from the work of art and the perceiving subject who receives it, the spectator. From the beginning of the 1950s, this phenomenology of the work of art and aesthetic perception gave way to a philosophy of expression. The point of departure for artistic questioning changes: it is no longer the meaning expressed, but the expressive or creative act. The signification of the work of art sees itself from this moment understood starting from the meaning of being for the artist: the work is a response to perceptive omissions of the artist. At the end of the 1950s, the merleau-pontian progress of thought experiences an ontological turning. Merleau-Ponty wants to regress below the artist, toward Being itself, which imposes itself finally as the true creator. The last merleau-pontian philosophy of art takes from this moment the aspects of a traditional philosophy of inspiration.In questo lavoro cerchiamo di mostrare come l’interrogazione merleau-pontiana attorno all’arte si dispieghi secondo tre movimenti speculativi distinti e successivi. Negli anni Quaranta l’elaborazione di una fenomenologia della percezione porta Merleau-Ponty a esaminare l’arte a partire dall’opera e dal soggetto percipiente che la fruisce, ossia dallo spettatore. All’inizio degli anni Cinquanta, tale fenomenologia dell’opera d’arte e della percezione estetica cede il passo a una filosofia dell’espressione. Il punto di partenza dell’interrogazione artistica cambia: non è più il senso espresso, ma l’atto espressivo o creativo. Il significato dell’opera d’arte è quindi ricompreso a partire dal senso d’essere dell’artista: l’opera è una risposta alle lacune percettive dell’artista. Alla fine degli anni Cinquanta assistiamo a una svolta ontologica nell’itinerario merleau-pontiano. La ricerca di Merleau-Ponty ci conduce al di qua dell’artista, verso l’Essere stesso, che s’impone infine come l’autentico creatore. L’ultima filosofia dell’arte merleau-pontiana assume i contorni di una tradizionale filosofia dell’ispirazione. (shrink)

Normal 0 21 Cet article s’attache à montrer la persistance au XVIIIe siècle d’un problème né en sol cartésien – le solipsisme – afin d’atténuer la distinction trop abrupte que l’on fait habituellement entre le rationalisme classique et l’empirisme des Lumières, notamment au plan épistémologique. Après avoir montré l’importance du débat au XVIIIe siècle et répertorié les arguments pro et contra la position solipsiste, l’article se conclut par un plaidoyer en faveur d’une relecture de la philosophie des Lumières, et propose (...) de relier le pessimisme épistémologique qui caractérise les grandes théories philosophiques de la fin du XVIIIe siècle à la prégnance du cartésianisme sur un siècle qui croyait pourtant s’être débarrassé de l’esprit de système du siècle précédent. (shrink)

La Valeur inductive de la relativité est sans conteste l'ouvrage le plus méconnu de toute l'oeuvre «philosophique» de Gaston Bachelard. Au silence presque total, à l'absence de lectures, ne répondent que des interprétations du« premier genre», appuyées sur un certain ouï-dire discursif, mais qui font l'autorité des pseudo-standards. Les positions bachelardiennes sont ici confrontées à La Déduction relativiste d'Émile Meyerson. Le poids de l'analyse portera essentiellement sur un dépl(o)iement du dispositif bachelardien d'induction et de construction. L'appareillage « inductif » doit (...) être pensé sur le modèle électromagnétique, et la position «constructiviste» est toujours liée au travail de synthèse. Enfin, c'est une véritable métaphysique que semble dès lors devoir engendrer cette « pensée des sciences ». (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 69 in pre-Socratic scholarship. But he does not do justice to the religious mood which pervades the whole poem (a mood which is set by the prologue which casts the whole work into the form of some kind of religious revelation). The prologue is considerably more than a mere literary device, and the poem is more than logic. Generally, Jaeger9 and Guthrie are surely correct in (...) their judgment that any adequate interpretation of Parmenides' work (as well as that of the other early Greek thinkers) must be willing to take into account its essentially theological character and religious inspirationl~ not always grasped through strict analysis and exegesis. g Theolooy of the Early C-reekPhilosophers, trans. Edward S. Robinson (Oxford, 1947), p. lff, 90ft. agCf. Guthrie's excellent statement: "...Parmenides was at one with Heraclitus in claiming a prophetic or apocalyptic authority for his teaching." And again, the Greeks believed in "an inspiration whereby-the poet is granted deeper insight into the truth than other men" (p. 6). ED. L. MILLER University of Colorado AN UNKNOWN SEVENTEENTH-CENTURY FRENCH TRANSLATION OF SEXTUS EMPIRICUS* I. Introduction Included in a collection of manuscripts and early printed books recently acquired by the Library of the University of California, Los Angeles, from the Paris bookdealer Paul Jammes ~ are three manuscripts attributed to a certain Nicolas de la Toison, Baron de Bussy. Two of the three volumes contain extensive Latin commentaries on the major writings of Aristotle.2 The third is a miscellaneous volume written in three different hands, which contains, among other things, a complete French translation of the extant writings of Sextus Empiricus (c. A.D. 160-210).3 I * I would like to express my thanks to Mr. Richard O'Brien, Western European Bibliographer of the UCLA Library, for his help in numerous ways, who made it possible for me to consult this material during my sojourn in Los Angeles, even before it had been officially catalogued by the Library. I would also like to thank Professors Donald Kalish and Robert Yost of the UCLA Department of Philosophy for their support in making it possible for the collection to be purchased. 1For a brief description of the collection as a whole see Charles B. Schmitt, "Acquisition of Early French Books and Manuscripts", UCLA Librarian, XIX (1966)~25. 2These two manuscripts are bound m red leather with gold tooling. Thear present shelf mark is Collection 968, Box 2. On the spines is written: (1) PHILOSOPHIA.TO.I, and (2) METAPHYSIC ET PHYSICA TO.2. They measure approximately 10 X 14 cm. and each contains about 600fois. At the beginning of Vol. I, in a later hand (19th century?), we read: "Nicolas de la Thoison, baron de Bussy, qui 6crivit ces m6moires, 6tait conseiller laic au Parlement de Bourgogne. Il fur pourru par la r6signation de Pierre Catherine le IV Ddcembre M.DC.XLV et regu le XXIX janvier M.DC.XLVI. I1portait: de queueles dune bands d'or charges en coeur d'une quints feuiUe d'azur--ainsi qu'on le volt dans le Parlement de Bourgogne [Dijon, 1649]de Pierre PaiUot, p. 326." There is also a drawing of the coat-of-arms which has been described. That the de la Toison coat-of-arms is a quintefeuille is verified by Theodore de Renesse, Dictionnaire des figures h$raldiques (Brussels, 1894-1903) III, 461. The passage cited above from the manuscript is directly quoted from Pierre Paillot, Le Parlement de Bouroongne [I], son origins, son $tablissemerit, et son progr~s (Dijon, 1649), p. 326. s A description of this manuscript will be found in the Appendix. 70 HISTORY OF PHILOSOPHY shall here only give a preliminary survey of this third manuscript, pointing out some of the more interesting features and mentioning some problems connected with it which should be investigated further in more detail. As is now well-known the writings of Sextus Empiricus, which form the major extant compendium of ancient skeptical philosophy, had quite a significant impact on sixteenth and seventeenth-eentury thought, after their reintroduction in the sixteenth century. ~ Sextus' works were available in printed Latin editions after 15695 and the Greek text was printed in... (shrink)

Montaigne ha trasformato radicalmente l’idea di scetticismo tramandatagli dal­l’antichità. Egli ritiene infatti che la meta del pensiero non debba con­sistere nella quiete dello spirito, come so­stenevano gli scettici antichi, ben­sì che ci manteniamo fedeli alla condizione umana se riconosciamo la nostra fondamentale mutevolezza e arrischiamo prospettive differenti, senza tut­­tavia identificarci in esse al punto da non essere disposti a rivederle o ab­bandonarle.Montaigne had completely transformed the skepticism’s idea handed down to him from the past. While the ancient skeptics believed that (...) the thought’s aim had to be the stillness of spirit, Montaigne maintained that we stick to our human condition since we truly recognize our fundamental fickleness. Following this path, it’s possible to look at the world from many different perspectives. However, one doesn't look for a point of view with which one might identify, but rather to remain open to reassessment and change. (shrink)

Do the rich descriptions and narrative shapings of literature provide a valuable resource for readers, writers, philosophers, and everyday people to imagine and confront the ultimate questions of life? Do the human activities of storytelling and complex moral decision-making have a deep connection? What are the moral responsibilities of the artist, critic, and reader? What can religious perspectives—from Catholic to Protestant to Mormon—contribute to literary criticism? Thirty well known contributors reflect on these questions, including iterary theorists Marshall Gregory, James Phelan, (...) and Wayne Booth; philosophers Martha Nussbaum, Richard Hart, and Nina Rosenstand; and authors John Updike, Charles Johnson, Flannery O'Connor, and Bernard Malamud. Divided into four sections, with introductory matter and questions for discussion, this accessible anthology represents the most crucial work today exploring the interdisciplinary connections between literature, religion and philosophy. (shrink)

A l'intérieur d'une langue, il s'agit d'analyser le passage de la frontière des genres, le transfert des modèles ou des paradigmes, la situation sur l'« entre-deux » des domaines théoriques et des modèles grammaticaux comme élargissements de la notion de « traduction interne ». Cette réflexion s'étend aux questions de la traductibilité politique d'une doctrine ou d'une pensée, d'une politique de la traduction, du traducteur et de sa clandestinité dans la détermination des politiques culturelles. Si traita di analizzare, allinterno di (...) una stessa lingua, dove passa il confine fra generi, il trasferimento dei modelli dei paradigmi, la situazione dello « spazio intermedio » dei campi teoretici e grammaticali, in quanto allargamento délia nozione di « traduzione interna » . Questa riflessione si estende fino ai problemi di traducibilità política di una dottrina o di un pensiero, di una politica délia traduzione, del traduttore e délia sua clandestinità per quanto riguarda le polinche culturali. (shrink)

In diesen Vorlesungen des Begründers des amerikanischen Pragmatismus, Charles S. Peirce (1839-1914), werden die Verknüpfungen von Logik und Praxis, Denken und Handeln in der Philosophie des "größten amerikanischen Denkers" (K. O. Apel) deutlich. Aus dem Inhalt: Pragmatismus: Die normativen Wissenschaften; Die universalen Kategorien; Weiteres über Kategorien; Die Realität der Drittheit; Die drei Arten des Guten; Drei Typen des Schließens; Pragmatismus und Abduktion; Anmerkungen von Peirce. - Anmerkungen der Herausgeberin; Bibliographie, Namen- und Sachregister.

Voltaire historien de la philosophie. De l'Antiquité au Grand Siècle Renan Laruc, Porphyre de Tyr, héros voltairien; Marc-André Nadeau, Défense et critique de Montaigne dans les Lettres philosophiques; Véronique Le Ru, Voltaire, lecteur de Descartes; Gerhardt Stenger, Un philosophe peut en cacher un autre: Malebranche et Spinoza dans Tout en Dieu; Lorenzo Bianchi, Voltaire lecteur et critique de Bayle; Miguel Benitez, Locke, Voltaire et la matière pensante; Claire Fauvergue, Voltaire et l'idée d'automate. Voltaire et la philosophie des Lumières Debora Sicco, (...) Voltaire champion de Chastellux contre Montesquieu ; Marie Leca-Tsiomis, Voltaire, philosophe selon Diderot; Sévérine Denieul, Casanova lecteur et critique de Voltaire; Main Sandrier, Lectures athées de Voltaire: la duplicité du philosophe; Rodrigo Brandào, Job, Voltaire et Kant ou deux perspectives sur la souffrance et le mal; Linda Gil, Condorcet éditeur de Voltaire: une lecture dialogique dans les OEuvres complètes. Voltaire philosophe: histoire, morale et politique Jean Goldzink, Déisme et récits voltairiens ; Maria das Graças de Souza, Voltaire philosophe de l'histoire: autour de l'Essai sur les moeurs; Vladimir de Oliva Mota, Les fondements transcendants de la morale chez Voltaire; Maria Laura Lanzillo, La philosophie politique de Voltaire. De sa théorie de l'État à sa conception de la tolérance; Baldine Saint Girons, Voltaire et l'autocritique de la philosophie. La postérité philosophique de Voltaire Alain Sager, Voltaire à la lumière du concept d'ironie chez Kierkegaard; Guillaume Métayer, Voltaire philosophe, via Nietzsche? La préhistoire de l'épistémè; Danilo Bilate, Les "nouvelles Lumières" et l'attitude voltairienne chez Nietzsche; Abderhaman Messaoudi, Voltaire philosophe. Les enjeux d'une réévaluation."--Page 4 of cover. (shrink)

This collection of essays is a sequel to the editors' 1976 volume Studies in Nietzsche and the Classical Tradition. Philosophers, theologians, and literary historians discuss important aspects of Nietzsche's attack on Judaism and Christianity. The book contains studies of his view of biblical figures, Luther and Pascal as well as comparisons of his thought with that of Spinoza, Lessing, Heine, and Kierkegaard. Nietzsche's critique of the Old Testament, the Jewish religion of the diaspora, and historical Christianity are also investigated. Of (...) the eighteen articles included here, thirteen were prepared expressly for this volume--five were translated from German, one from French, and one from Hebrew. Contributors to this volume are: Eugen Biser, Harry Neumann, Israel Eldad, Charles Lewis, Jorg Salaquarda, Joan Stambaugh, Max L. Baeumer, Brendan Donellan, Diana Behler, Sander L. Gilman, Gerd-Gunther Grau, Josef Simon, James C. O'Flaherty, Bernd Magnus, Georges Goedert, Hans Lung, and Karl Barth. (shrink)

Pourquoi la démocratie qui, en son principe, est un régime de liberté peut-elle dériver vers la servitude? Cette question n'est pas nouvelle, elle figurait déjà en bonne place dans la pensée politique de Platon et d'Aristote, pour lesquels cette dérive était inscrite dans la nature du régime, lequel n'était donc pas viable. Elle se retrouve également chez les premiers penseurs de la démocratie réelle moderne, en particulier Alexis de Tocqueville, pour lequel la démocratie est perpétuellement confrontée à une redoutable alternative (...) : promouvoir le goût de la liberté ou, à l'inverse, se dégrader en servitude de mœurs et d'opinion. Or, que cette servitude démocratique, qui est une tendance interne par laquelle la démocratie se détruit elle-même, ne résulte pas d'un pouvoir de contrainte externe mais trouve ses ressorts dans la volonté des individus, nous savons le penser depuis longtemps avec le concept de servitude volontaire d'Etienne de La Boétie. Pourquoi donc parler de nouvelles servitudes? Parce qu'il n'y a pas lieu d'écrire aujourd'hui un " Contr'un ". La figure du maître a changé, ce n'est plus un maître personnel, un tyran, qui tiendrait sous son pouvoir une multitude effrayée, mais un maître anonyme, sans visage et sans nom propre qui, par de nouvelles voies, instaure une domination d'un nouveau genre et de nouvelles servitudes. Celles-ci sont analysées ici sur les plans de l'anthropologie, de l'éthique, de l'économie, ainsi que de l'analyse sociale et de la philosophie politique en vue de repenser une liberté civile à la mesure des problèmes de notre temps. Ce livre est une défense de la liberté issue de la convergence des vues, non d'un collectif, mais d'un certain nombre d'individus singuliers, auteurs libres et indépendants, disons intempestifs, qui entendent s'élever contre les formes larvées de servitudes qui se mettent en place dans les sociétés démocratiques. Il s'agit donc de retrouver l'esprit de liberté sans lequel la démocratie se dégrade et se meurt. (shrink)

Lawrence O'Donnell, Jr., Deadly Force: The True Story of How a Badge Can Become a License to Kill. New York: William Morrow and Company, 1983, 384 pp. Robert E. Goodin, Political Theory and Public Policy. Chicago: University of Chicago Press, 1982, ix + 286 pp.

Contemporary educational policies have recently prioritised the development of generic, core, and transferable skills. This essay reflects on this tendency in the context of the ‘algorithmic condition’ and those discourses that tend toward an image of education that privileges dematerialised skills, practices, and knowledge. It argues that this turn towards dematerialisation is resonant with shifts in a number of diff erent domains, including work, and explores some of the implications of this shift. Instead I suggest an approach to education that (...) understands it as turning towards the world, loving the world, and creating a common world. In order to understanding thinking and knowing as material practices, the concept of ‘material thinking’ is developed that refuses binaries of theory and practice, but that instead understands thinking, particularly in educational contexts, as material and a practice of thinking with something, and a turning towards the world. I draw upon the work of Susan Oyama, Elizabeth Grosz, Tim Ingold and Isabelle Stengers, and explore the example of Barbara McClintock’s research as a cytogeneticist researching maize. Here I am particularly interested in the importance of deep engagement with a subject matter in terms of developing the skilfulness that is associated with what I am calling ‘material thinking’. This allows us to think about education in a way that pays attention to the plurality of practices of material thinking that engage with the natural history of humankind, and the story of the world. (shrink)

In Discovering Levinas, Michael L. Morgan shows how this thinker faces in novel and provocative ways central philosophical problems of twentieth-century philosophy and religious thought. He tackles this task by placing Levinas in conversation with philosophers such as Donald Davidson, Stanley Cavell, John McDowell, Onora O'Neill, Charles Taylor, and Cora Diamond. He also seeks to understand Levinas within philosophical, religious, and political developments in the history of twentieth-century intellectual culture. Morgan demystifies Levinas by examining his unfamiliar and surprising vocabulary, (...) interpreting texts with an eye to clarity, and arguing that Levinas can be understood as a philosopher of the everyday. Morgan also shows that Levinas's ethics is not morally and politically irrelevant nor is it excessively narrow and demanding in unacceptable ways. Neither glib dismissal nor fawning acceptance, this book provides a sympathetic reading that can form a foundation for a responsible critique. (shrink)

It is difficult to respond creatively to humiliation, affliction, degradation, or shame, just as it is difficult to respond creatively to the experience of undergoing or inflicting violence. In this article Aislinn O'Donnell argues that if we are to think about how to address gun violence — including mass shootings — in schools, then we need to talk about violence inside and outside schools. Honest, and even difficult, conversations about violence and vulnerability can take place in schools, and there are (...) ways of working with curricula and student voice that can allow for this. If pedagogy is to play a role in reorienting responses to violence and vulnerability, discussion of equivocal and ambivalent responses to corporeal vulnerability, and of histories and genealogies of violence, must be invited. We need to acknowledge that we do not have, and we may well never have, a world without violence. Drawing upon the experience of teaching philosophy in nontraditional learning environments, including prison, O'Donnell argues for an approach to pedagogy and curricula that invites difficult conversations about the complexity of violence. (shrink)