We explore how power and justice dynamics influence whistleblowing behaviour in family firms, focusing on the under-explored construct of connection power. Power and justice are two important, interrelated forces strongly affecting moral behaviour. We hypothesise a moderated moderation model and use a 2 × 2x2 between-subject experiment with 331 participants to test our conceptual model. We find that the family relation (i.e., connection power) of the wrongdoer changes what we know about the relationship between the legitimate power of the observer (...) and whistleblowing likelihood, and that, in some instances, observers with high legitimate power are even less likely to blow the whistle than those with low legitimate power. Our exploration further reveals that, although the family relation of the wrongdoer discourages would-be whistleblowers, even those with legitimate power, organisational justice consistently increases the likelihood of whistleblowing in every case. (shrink)

RésuméLes articles de ce volume célèbrent le travail de Steven Burns. Des versions de ces articles ont été présentées à l'origine lors de deux séances organisées en l'honneur de Burns lors de la réunion 2022 de l'Association régionale des philosophes de l'Atlantique (ARPA), tenue à l'Université Dalhousie à Halifax. Cette introduction présente une brève biographie universitaire et résume chacune des contributions. Les articles, rédigés par Michael Hymers, Robbie Moser et Darren Bifford, Alice MacLachlan, Jason Holt et Warren Heiti, abordent des (...) thèmes éternels en philosophie, tels que la connaissance de soi, l'attention, l'amitié, l'interprétation et le jugement. Le recueil se termine par quelques derniers mots de Burns lui-même. (shrink)

Due to the obvious and widely studied Deweyan foundations in the educational program elaborated by philosopher Mathew Lipman, Philosophy for Children is often presented as a continuation of Dewey’s democratic ideal, as a mode of associated living. I argue that there is a democratic model specific to Lipman’s P4C, that cannot be reduced to Dewey’s theories. To do so, I propose to compare Dewey’s and Lipman’s educational models through the Bourdieusian notion of habitus, understood as a set of lasting mental (...) dispositions, following a specific social conditioning, revealed by some practical habits. Studying in depth Dewey’s and Lipman’s educational recommendations concerning inquiry does not only reveal that they are structured according to different rationalities, it also highlights the fact that they tend to develop different habits and dispositions in the child, that ultimately form two distinct citizen habitus. Dewey’s habitus could be called experimental and Lipman’s habitus dialogical and they both correspond to their respective reflections on democracy and the role a citizen should be playing. I conclude by highlighting the interesting possibilities that stem from the analysis and comparison of educational models through the notion of habitus.Resumen: En razón de las indudables y ampliamente estudiadas fundaciones deweyana en la pedagogía elaborada por el filósofo Mathew Lipman, la filosofía para niños es generalmente presentada como una continuación del ideal democrático de John Dewey, como un modo de vida asociada. Sostengo que existe un modelo democrático específico a la filosofía para niños como la que fue elaborada por Lipman, que no se puede reducir a las teorías de Dewey. Para mostrar eso, propongo de comparar las pedagogías de Dewey y de Lipman a través de la noción bourdieusiana del habitus, entendida como un conjunto de disposiciones mentales duraderas, proveniente de un condicionamiento social específico, que se manifiesta por hábitos prácticos. Un estudio en profundidad de las recomendaciones educativas de Dewey y de Lipman en cuento a la encuesta no sólo revela que están organizadas por racionalidades diferentes, sino también que desarrollan hábitos y disposiciones diferentes en el niño, que últimamente forman dos habitus ciudadanos distintos. El habitus de Dewey se puede llamar experimental, y el de Lipman un habitus dialógico, los dos corresponden a sus reflexiones respectivas sobre la democracia y el rol del ciudadano. Concluyo subrayando las posibilidades interesantes que emerjan de la analiza y comparación de las pedagogías a través de la noción de habitus. (shrink)

Οι δηλιακοί κατάλογοι απογραφής περιλαμβάνουν πληθώρα όρων με τα επιθήματα -ιον, -ίσκος ή -ίδιον, τα οποία θεωρούνται συχνά ως υποκοριστικά. Βάσει ορισμένων επιλεγ μένων παραδειγμάτων αποδεικνύεται ότι η ανωτέρω ερμηνεία είναι λανθασμένη και ότι πρέπει κυρίως να ληφθούν υπόψη οι έννοιες του ανήκειν και του προσομοιάζειν σε αυτές τις καταλήξεις. Σε πολλές λεξιλογικές περιπτώσεις η ιδέα της καλλιτεχνικής απομίμησης υπερέχει εκείνης της μικρογραφίας.

The study of the ways of presentation and conservation of the ex-votos deposited in the Delian sanctuaries and recorded in the annual inventories, reveals two interesting phenomena in the functioning of sacred stewardship: The ingenuity of the donors and administrators in combining the requirements of display and arrangement and in their descriptions of them in the catalogues through the use of a rich vocabulary and strict syntax, can thus be underlined. Over the years one can also glimpse an evolution in (...) attitude, evidenced in the more sophisticated and striking presentation of offerings, to the detriment sometimes of the sobre piety that surrounded them at the beginning of Delian independence. (shrink)

Cette inscription inédite, découverte en 1987 dans les fouilles du Prytanée de Délos, est à ajouter à la série déjà connue des Tabulae Archontum déliennes. Elle permet de confirmer le nom de l'archonte de 168 av. J.-C, Alkimachos, fils d'Antikratès, et d'enrichir nos connaissances prosopographiques à l'époque de l'Indépendance. En dépit de ses ressemblances avec les autres Tabulae, ce texte présente cependant quelques variantes qui modifient notre compréhension du mode de fonctionnement des Apollonia dans les dernières années de l'Indépendance, en (...) révélant notamment l'existence d'une nouvelle épreuve dans ce concours. (shrink)

Pendant plusieurs décennies, voire plusieurs siècles, les inventaires de Délos ont recensé les offrandes déposées chaque année dans les différents sanctuaires de l’île sacrée. Parmi elles se trouvent de nombreuses dédicaces de vêtements et de tissus dont la description témoigne de l’inventivité lexicale et sémantique des administrateurs sacrés. Parallèlement aux offrandes, les inventaires mentionnent également des tissus aux fonctions multiples. L’objectif ici est d’examiner la terminologie propre aux textes de Délos afin de déterminer ensuite quels renseignements nous livre cette étude (...) sémantique : les textiles à Délos sont les vecteurs d’identités multiples, qu’ils soient les témoins de pratiques religieuses particulières ou qu’ils constituent un indice social de l’époque hellénistique. (shrink)

The texts in this book offer new observations on incarnation in light of the developments of the past twenty years in both philosophy and theology, as well as current debates in anthropology and ethics.

Stigmata and grammata in the accounts of miraculous cures at Epidauros. A new semantic and clinical analysis The accounts of miraculous cures at Epidauros have been the object of many interpretations and have led to numerous speculations concerning the pathologies described therein. Thus, up to the present, the termes and were interpreted especially as tattoos of fugitive slaves. By placing the words in a medical context, and through a double semantic and pathological analysis, it has been possible to propose a (...) retrospective diagnosis of the ailment afflicting two patients of the god Asklepios. The place of this account among the iamata is once again fully justified. (shrink)

For the past few decades a concern with heritage in the countries of the Arab Gulf has led to the reclamation of the purebred Arabian horse as one of the iconic animals of the Bedouin identity and...

Why should one go to see works of art if one can look at faces in clouds and other somewhat more complex forms in tarmac? Does my aesthetic experience discover something unprecedented when it takes products of human Intentionality as substrate rather than “natural objects” supposedly lacking all Intentionality? These questions raise that of the contribution of authorship in the framework of aesthetic experience ; they question the role of the author from one of a number of possible points of (...) view. The aim here is to advance this thought setting out from an experience of thought. Borrowing from the methodology of Arthur Danto displayed in The transfiguration of the commonplace, this experience of thought seeks to determine the structural differences between an aesthetic experience undertaken concerning Robert Smithson’s Spiral Jetty and that undertaken concerning an indiscernable perceptible said to have been generated randomly by nature. The question at the heart of this article is how to characterize the difference implied by the presence of the data-author for the aesthetic experience (transl. J. Dudley). (shrink)

Concerns of moral distress in health care have never been more relevant. In her book, Health Care Ethics Through the Lens of Moral Distress, Kristen Jones-Bonofiglio provides a comprehensive review of the effects of moral distress on providers and health care delivery, while highlighting the complexities of making ethical decisions in practice. Jones-Bonofiglio’s thoroughness and use of interdisciplinary, historical, and cultural scholarship makes this book an excellent introductory resource on moral distress for health care providers and researchers alike.

Soit deux peintures identiques, l’une réalisée en 1888 par Waterhouse, l’autre par une intelligence artificielle. Si ces deux peintures sont indiscernables sur le plan perceptif, sont-elles distinctes sur le plan ontique? Une telle différence est-elle susceptible d’affecter leur réception spectatorielle? Dans cette expérience de pensée, sont envisagés trois axes depuis lesquels on pourrait supposer des différences structurelles entre la réception spectatorielle des deux œuvres : la représentation, l’interprétation des choix auctoriaux et la contrainte interprétative. À la faveur de ces questions (...) ponctuelles, se pose une question transversale – celle de la prise en compte de l’auteur dans la réception des œuvres et de la persistance de sa figure en dépit de sa disparition factuelle. (shrink)

Générations futures, animaux, rivières, espèces, écosystèmes, œuvres d’art, androïdes. La liste des entités non-humaines (ou non-individuelles) aspirant à la personnalité juridique s’allonge. Un nombre croissant d’État leur attribuent des droits dans le but de les protéger, avec plus ou moins de succès, en tant qu’entité à part entière. L’article 71 de la Constitution de l’Équateur figure parmi les exemples les plus marquants puisqu’il fait de la Nature ( Pacha Mama ) un sujet de droits au nom desquels on compte le (...) droit au respect de son existence et le droit à la régénération de ses cycles vitaux. La vulnérabilité de ces entités non-humaines appelle une protection dépassant les intérêts individuels. Souvent dépourvues de la personnalité juridique, ces entités ne peuvent pas agir en justice par elles-mêmes. Leurs intérêts, bien que de plus en plus protégés par les normes juridiques, demeurent partiellement défendus par l’appareil juridictionnel. Au-delà de la résistance de nos imaginaires politiques, cela s’explique par la difficulté théorique et pratique d’ouvrir l’accès au prétoire à des requérants agissant au nom d’autrui, en l’occurrence de ces entités. Ce sont les obstacles juridiques que nous tentons ici de lever. Le principe Nul ne plaide par procureur interdit à toute personne d’agir en défense d’un droit subjectif qui ne lui appartiendrait pas en propre, sans requérir un mandat de représentation du bénéficiaire du droit. L’intérêt pour agir que l’on présente comme la condition sine qua non de recevabilité de l’action se caractérise, en substance, par l’intérêt lésé du requérant. Les actions en justice dans l’intérêt d’autrui ne sont admises que par exception et sans que les concepts doctrinaux ne les embrassent pleinement. L’action en justice tout autant que la protection juridique des intérêts ont été pensées presque exclusivement par le prisme des intérêts et des besoins humains et individuels. La reconnaissance de droits aux non-humains rebat les cartes du droit processuel. Il faut repenser l’intérêt à agir comme condition de recevabilité susceptible d’être caractérisée par une motivation du requérant qui puisse être autre que la lésion de son propre droit. Il faut élargir la catégorie des bénéficiaires de droit aux entités, quelles qu’elles soient, dont les intérêts sont objectivement protégés par des normes juridiques. Il faut concevoir l’action en justice comme subordonnées non pas à un intérêt personnel du requérant mais à une norme d’habilitation dont le contenu est laissé à la décision des autorités normatives. Les voies processuelles peuvent accueillir une grande diversité de configurations. Il appartient à la sphère politique de pondérer la nécessité de garantir les droits sans encourager l’engorgement du prétoire. Toutefois, intégré au sein de ce que l’on appelle les « grandes causes », le contentieux des droits des non-humains participe à la transformation du rôle la justice dans nos systèmes. En dépassant le règlement des conflits individuels, elle doit aujourd’hui se prononcer sur des questions qui sont habituellement discutées au sein des arènes démocratiques ( cause lawyering ). JEL Codes : K380, K410. (shrink)

L'enfantement est-il le propre de la femme? Pourquoi n'y a-t-il qu'un seul sexe qui enfante? Les hommes ne pourraient-ils pas aussi enfanter? Est-il encore nécessaire d'en passer par le corps des femmes pour mettre au monde les enfants? La fin de l'enfantement se présente-t-elle comme une libération ou comme une aliénation des femmes? Serait-ce un progrès de s'en passer ou, au contraire, une perte sèche pour l'humanité? Une seule question semble toutes les contenir : quelle est la raison d'être de (...) l'enfantement? (shrink)

This essay examines the ways in which Daniel Maximin, a Guadeloupean writer, tackles the work of history and memory that constitutes the ethical imperative of postcolonial writers in the African diaspora. From Proust to Joyce, Camus to Blanchot, Maximin “riffs” on the modernist canon to produce a truly hybrid hermeneutics. In three inter-connected works that share characters and circumstances and owe much to Eco’s concept of the “open work”, Maximin crafts one giant unbounded, untelelogical self-referential narrative that shall heal the (...) diasporic obsession with the all too real fractures of colonial history. (shrink)

La naissance constitue pour toute famille un bouleversement identitaire. Dans ce contexte, le « devenir grand-parent » est encore peu étudié. Les auteurs ont mené plusieurs entretiens conjointement chez des parents et grands-parents dans une population tout-venant au Québec. Les résultats illustrent les enjeux identitaires qui surgissent autour de la naissance entre les parents et leurs propres parents. Les parents s’expriment sur l’attente quant au soutien que pourraient apporter ces derniers. Les grands-parents, qui semblent plutôt en attente de relations avec (...) le bébé, passeraient par ce soutien pour trouver leur propre place dans l’économie familiale. Avec des différences selon les sexes, les grands-parents concourent ainsi à construire grâce à cet étayage un berceau psychique familial qui réunit dans un premier cercle les parents avec leur bébé. En périnatalité, cette « fonction » grand-parentale permettrait d’envisager la spécificité d’un second cercle autour du bébé, propre également aux interventions des professionnels. (shrink)

Why would a country strongly influenced by Buddhism's reverence for life allow legalized, widely used abortion? Equally puzzling to many Westerners is the Japanese practice of mizuko rites, in which the parents of aborted fetuses pray for the well-being of these rejected "lives." In this provocative investigation, William LaFleur examines abortion as a window on the culture and ethics of Japan. At the same time he contributes to the Western debate on abortion, exploring how the Japanese resolve their conflicting (...) emotions privately and avoid the pro-life/pro-choice politics that sharply divide Americans on the issue. (shrink)

_The Applied Ethics Primer_ offers a concise introduction to both basic argumentation and normative ethical theory. The concepts discussed reflect the ethical theories that currently ground most professional ethics codes and debates in applied ethics. More inclusive than many similar resources, this primer gives students a sense of the truly global history of ethics, while remaining squarely focused on providing practical tools for ethical decision-making. -/- Also available as an open educational resource (see link below). -/- (Don't buy it from (...) Amazon, they're charging twice the publisher's price.). (shrink)

We analyze the Bolsa Verde Program, arguing that it likely was the world’s first largescale institution of a Green Basic Income Program. As such, the initiative presents a unique opportunity to evaluate the potential environmental uses and implications of Basic Income initiatives. Our study relies on a socially-embedded analysis of the program as it functioned in the context of the Brazilian Amazon. This involves analysis of qualitative data from former program beneficiaries, community leaders, program evaluators, and managers. This research suggests (...) that the program operated socially as a de facto Green Basic Income program, despite being designed as a hybrid Payment for Environmental Services initiative. Our analysis suggests that Bolsa Verde was successful in reducing both deforestation and poverty, and these successes were achieved without undermining collective community institutions that could have positive anti-poverty and environmental protection benefits of their own. (shrink)

In 2004, the excavation in the north part of the Artemision on Thasos yielded a fragment of a decree passed in honour of the Thasian Stilbon between the 1st c. BC and the 1st c. AD. Stilbon had offered to finance the work of restoration and construction necessitated by the sanctuary of a goddess of the city. Rendered in a rather unconventional style, the text shows how the maintenance of religious facilities passed from the responsibility of the city to that (...) of individual fortunes. (shrink)

During the past few decades a growing interest in what is often called the ‘Kyoto School’ of philosophy has evidenced itself here and there in the West, especially in discussions of comparative religious thought and in the pages of journals which are sensitive, in the post-colonial world, to the value of giving attention to contemporary thought that originates outside the Anglo-American and continental contexts. What has made the so-called Kyoto School especially interesting is the fact that those thinkers identified with (...) it obviously possess a wide acquaintance with Western thought but also have a programme of clarifying points at which they, as Japanese philosophers, find Western philosophy either in sum or in its parts inadequate or objectionable. Moreover, inasmuch as the philosophers of the Kyoto School have deliberately reached back into the Mahayana Buddhist component in Japanese civilization in order to find terms, perspectives, and even foundations for their own analyses and constructions, Western students of comparative religion and comparative thought have in the study of this school a unique aperture for observing how a group of thinkers, while sharing modernity and its problems with us, reates both of these to a religious tradition which is in many ways strikingly different from that of the West. (shrink)

This essay argues that Japan's resistance to the practice of transplanting organs from persons deemed “brain dead” may not be the result, as some claim, of that society's religions being not yet sufficiently expressive of love and altruism. The violence to the body necessary for the excision of transplantable organs seems to have been made acceptable to American Christians at a unique historical “window of opportunity” for acceptance of that new form of medical technology. Traditional reserve about corpse mutilation had (...) weakened and, especially as presented by the theologian Joseph Fletcher, organ donation was touted as both expressive of agape and a way of “updating” Christianity via the ethics of Utilitarianism. Many Japanese, largely Buddhist and Confucian in their orientation, view these changed valorizations as neither necessary nor patently more ethical than those of their own traditions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Unconventional Guest: Masao Abe’s Dialogue with the American AcademyWilliam R. LaFleurDuring the two years we were together at Princeton I once took Masao Abe to meet my parents, then alive and living in New Jersey. I had told them some things in advance about Abe, about Zen, and about what in Abe’s ways could at times be unconventional. My mother, I knew, would put lots of effort into preparing (...) the Sunday dinner we ate on the day of our visit. At the meal’s conclusion Abe turned to my mother and declared: “Mrs. LaFleur, this meal has been simply outrageous! ” For a moment I thought he might have meant “delicious” and had landed on the wrong word. But then I saw his smiling eyes and mouth. He had meant what he said. Everyone laughed and my mother promptly thanked him for his “compliment.”Being at times a genially unconventional guest, one who also in academic or dialogic contexts would say surprising or even unsettling things, was something at which Abe excelled. He was also unconventional in his teaching. He frustrated us when we expected the usual approach. In the book edited by Donald Mitchell I told how in 1969 at the University of Chicago Abe aggravated those of us graduate students who wanted to do a survey of all of modern Japanese philosophy; Abe forced us to stay with certain sentences in Nishida, wanting our minds to be changed. He would not budge.1Some years later at Princeton he proved to be maddeningly insistent on this. Reading The Platform Sutra of the Sixth Patriarch with graduate students in 1977 who knew some Chinese and Japanese was not for Professor Abe going to be exercise in the usual historico-textual excavation; all that was available, he said, in the introduction and notes to Philip Yampolsky’s translation of that text. He was not interested in an “objectification” that put distance between the voice speaking through the text and the person being addressed by it today. For him the ancient text must read as if written for us and for us today. With Abe as teacher the dialogic mode of the seminar room had to replicate in its own way the lecture hall of the Ta-fan Temple! But graduate students at Princeton, inured as they were to the conventional mode of textual-historical analysis, were made clearly uncomfortable by this. Therefore, hoping I might serve as a mediator, they asked me to ask Abe if we might be more historical and move on more quickly. When, with some trepidation, I transmitted this request [End Page 127] to Abe, he merely chuckled and smiled, leaving me to guess why we should expect no change in his emphasis. What follows is my attempt to unpack what was involved in this... and why it remains relevant today.Even some more recent scholars of East Asian Buddhism in our academy today resemble those graduate students back then in Princeton. They, too, have been suggesting that there was something “behind the times” or in need of being updated in the dialogic teaching mode used so brilliantly by Abe—as well as by Hisamatsu Shin’ichi and D. T. Suzuki. However, there is, I think, something both laughably conventional and arrogantly neocolonialist in these critics’ assumptions. They believe that textual and historicist methods (of which Ideologiekritik is an extension) remain something that the West still needs to teach to the non-West, that these render all other methods outdated and irrelevant, and that they can be deployed to expose what remains flawed in the way that, for instance, Japanese such as Abe study and teach Buddhism and Zen.Ironically, this presumptuous stance itself crumbles under historical and textual analysis—at least when applied to Japan. In various studies, Michael Pye has shown that Tominaga Nakamoto’s studies of Buddhist texts, historical and critical to the core, were done in the early seventeenth century and show a solid tradition of scholarship in this mode arising there without any influence from Europe. As Pye shows, interest in the plurality of religions and an early stage of a “science of religions” were present in Japan... (shrink)

As a general introduction to Ockham’s commentaries on logic, that of Porphyry and Aristotle, the Expositionis in libros artis logice Prohemium deals with the nature of this discipline, its subject, its utility, its specificity, and of its epistemological status. The new French translation offered here is accompanied by an annotated edition that reproduces the medieval spelling of Ockham’s Latin. The same goes for the new translation of the beginning of Ockham’s first logical commentary, the Expositio in librum Porphirii De predicabilibus, (...) whose highlight is the interpretation of Porphyry’s questions on universals (genera and species). (shrink)

Following the traditional order in his time of a course on “Old Logic”, or Ars Vetus, Ockham, after commenting on Porphyry’s Isagoge and Aristotle’s Categories, comes to his Expositio in librum Perihermenias Aristotelis, of which is offered here a French translation and an orthographic edition of the part considered then as the Proem (chapter 1 of Bekker’s edition, 16a1-18, for us famous because of the “semiotic triangle” of the written, vocal and mental signs, in relation, taking into account the realities (...) [pragmata, res], with truth and falseness), a part itself divided in three parts (Bekker 16a1-2, 3-9, 9-16) — the exegesis of the Venerable Inceptor insisting very strongly on the beginning of the second part (16a3-4, thus on two lines) and, notably, even more especially on what a “passion of the soul” means, in other words, for Ockham himself and particularly for us, a “concept” (a remarkable exegesis whose structure and reprise are also considered). (shrink)

The Questiones in Libros Phisicorum Aristotelis (Questions on the books of Aristotle’s Physics), putatively discussed in public at the Franciscan Studium of London by Ockham before leaving England for Avignon in the spring of 1324, opens with seven questions about the nature of the concept. Here are offered a French translation and an orthographic edition, with an intertextual correspondence table, of this De conceptu, which, massively, appears to have been “magistrally” compiled from the excursus of the Expositio in Prohemium libri (...) Peryermenias Aristotelis, also translated and edited in this way, above, in this dossier. (shrink)

What does a Utilitarian mean by happiness when he says that it is the good? Specifically, pleasure. But how many different kinds of experiences are included under this term? It appears that as the word was used by Bentham, and indeed by almost all other hedonists, it had so wide an extension that it included all experiences not properly termed "unhappiness." Partly, however, because of the identification of happiness with pleasure and the absence of pain, and partly because of a (...) failure to emphasize by frequent explanation the difference between the meanings of terms as used by hedonists and the same terms in common usage, there has existed at all times a disposition to assume that hedonists intended a narrower meaning than they actually did. Even in hedonistic writings there has been a tendency to make a distinction between the usages accorded "pleasure" and "happiness," the former as used more frequently to refer to pleasures of the moment, and the latter to a long continued state of felicific feeling; or a distinction is made between "pleasure" as used when referring to happiness which has an immediately obvious physiological origin and "happiness" to felicific feeling of all types. Nevertheless, the terms are not used consistently in this way, and on the whole it would be better to think of "pleasure" and "happiness" as interchangeable in the writings of Jeremy Bentham and many others. (shrink)

Résumé Cette première traduction française d’une portion significative de l’In « Isagogen » Porphyrii Commentorum Editio secunda, en regard d’un texte latin reponctué en conséquence et accompagné d’annotations critiques, est précédée d’une présentation historico-doctrinale mettant en relief le rôle — à la fois central et problématique — de l’abstraction dans la solution boécienne, ouvertement rattachée à Alexandre d’Aphrodise, du statut des genres et des espèces dans ce texte qui, à travers l’exégèse du célèbre questionnaire porphyrien, a fait connaître le problème (...) des universaux à l’Occident latin et en est demeuré l’expression la plus achevée jusqu’au xiie siècle, où Abélard en a donné un méta-commentaire particulièrement brillant dans sa Logica « Ingredientibus » : Super Porphyrium, éditée, traduite et étudiée ci-après dans ce numéro thématique.This first French translation of a relevant portion of the In “Isagogen” Porphyrii Commentorum Editio secunda, in parallel with a consequently reponctuated and critically annotated latin text, is preceded by a historico-doctrinal presentation highlighting the role — both central and problematic — of abstraction in the Boethian solution, openly linked to Alexander of Aphrodisias, of the status of genera and species in this text which, through the exegesis of the well-known porphyrian questionary, has revealed the problem of universals to the Latin West and remained its most achieved expression until the 12th century, where Abelard wrote on those pages a particularly brilliant meta-commentary in his Logica “Ingredientibus” : Super Porphyrium, edited, translated and studied hereafter in this thematic issue. (shrink)

Résumé Appuyée sur une collation systématique — incluant l’orthographe — de l’unique manuscrit subsistant, cette nouvelle édition critique du début de la Logica « Ingredientibus » : Super Porphyrium, accompagnée d’une traduction française inédite et complétée par une abondante annotation, rend ainsi accessible l’exposé le plus détaillé d’Abélard sur les universaux, des pages célèbres où, dans une approche sémantique non exempte de perspectives métaphysiques, on trouve, comme l’étude précédente l’a laissé voir, des développements philosophiques importants relatifs à l’intellection et à (...) l’abstraction.Based on a systematic collation — including the orthography — of the only surviving manuscript, this new critical edition of the beginning of Abelard’s Logica “Ingredientibus” : Super Porphyrium, accompanied by an original French translation and an abundant annotation, thus makes accessible Abelard’s most elaborate account on universals, well known pages where, in a semantical approach non exempt of metaphysical perspectives, one finds, as the preceding study as shown, important philosophical developments on intellection and abstraction. (shrink)

Cet article se penche sur la doctrine de l’abstraction chez les néo-scolastiques et ses sources immédiates pour en évaluer la fidélité par rapport à ses sources ultimes , avec insistance - terminologique et conceptuelle - sur la distinction thomasienne entre abstraction et séparation , une distinction aussi présente dans des textes de maîtres ès arts de l’Université de Paris contemporains ou même antérieurs, une distinction capitale - est-il rappelé en conclusion - par laquelle l’Aquinate limite épistémologiquement la portée de la (...) théologie philosophique. On prépare ainsi l’étude du témoignage jusqu’ici inédit des Communia logice sur ce thème de l’abstraction et de la séparation. (shrink)