Friedrich Nietzsche war kein Anarchist. Trotzdem weckten seine Ideen ein starkes Interesse bei Schlusselfiguren der anarchistischen Bewegung ab den 1890er-Jahren. Gustav Landauer, Emma Goldman und andere reflektierten uber die Chancen und die Gefahren, die jene Ideen fur ihre Politik enthalten. Hitzige Deutungskampfe, etwa uber den Willen zur Macht oder den Status von Frauen in Nietzsches Werken, entlockten selbst den vehementesten Kritikern wie Peter Kropotkin noch produktive Impulse zur Weiterentwicklung der eigenen Theorien. In jungerer Zeit hat sich eine neuere Stromung, der (...) "Postanarchismus", auf Nietzsche berufen, ohne allerdings die historischen Varianten des "nietzscheanischen Anarchismus" zu berucksichtigen. Dies stellt das Innovationspotenzial des Postanarchismus infrage. Das Buch nimmt eine transnationale Perspektive ein und dokumentiert erstmalig die anarchistische Rezeption Nietzsches in Deutschland, Grossbritannien und den USA innerhalb ihrer jeweiligen historischen Kontexte. (shrink)

Den 27. november 1985 døde den franske historiker, Fernand Braudel, som af mange verden over regnes for en af de betydeligste historikere nogen sinde. Han var Annales-skolens førende skikkelse.

Dramatic modern advances in emergency and resuscitation medicine, starting perhaps with the development of effective mechanical ventilators in the mid-20th century, have created a large class of persons who in earlier times would almost certainly have died, but who can now go on existing, suspended at least temporarily in a state somewhere between death and the conscious life they formerly pursued. A very wide range of brain injuries lead first to coma, in which the patient shows no sign of conscious (...) awareness, or even of wakefulness, in which eye openings and closings indicate the presence of a sleep/wake cycle unconsciously mediated by structures in the brain stem. Following emergence from coma, which may take days to months or more if it happens at all, patients typically show signs of wakefulness without conscious awareness – they are then in a so-called vegetative state (VS). For many this state becomes permanent, but some go on to a more recently described condition called the minimally conscious state (MCS), in which signs of conscious awareness can be detected by careful neurological examination (see Laureys & Tononi, 2009, chapter 14). A very few such persons ultimately progress to more or less full recovery, but another and particularly horrifying possible outcome is the “locked-in” state, in which a patient is fully conscious but has extremely little or no capacity for voluntary motor action. A famous modern example is that of Jean-Dominique Bauby, author of The Diving Bell and the Butterfly, who suffered a stroke to his upper brainstem and awakened 20 days later to find himself fully conscious but capable only of blinking his left eye. A tiny fraction of surgical patients find themselves in similarly terrifying conditions caused by the combination of muscle relaxants with insufficient levels of anesthetic agents (Kelly et al., 2007, p. 387 n. 18). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rushdie’s Dastan-e-Dilruba: The Satanic Verses As Rushdie’s Love Letter to IslamFeroza Jussawalla (bio)Meheruban likhoon ya dilruba likhoon hyran hoon ke apke khat me kya likhoonYe mera prempatr padh kar ke tum naraz na hona ke tum meri zindagi ho ke tum meri bandagi ho[Should I address you as respected one Should I address you as beloved one I am so distraught about how I should address youWhen you read (...) my love letter You should not be disappointed Because you are my life and you are my “life’s work”]—Popular Hindi film song from Raj Kapoor’s Sangam (1964) [my translation]Salman Rushdie has been classified as a postcolonial 1 writer whose fiction depicts the hybrid nature of postcolonials in their migrations and movements, their merging and mixing. Rushdie has variously been called a “Third World Cosmopolitan” [Brennan, Salman Rushdie viii], a “metropolitan intellectual,” and “a hybrid” but most often a [End Page 50] “postcolonial,” because of his “birth” as a “Midnight’s child”—a child born as India was gaining independence at midnight on 14 August 1947 2 —his subsequent education in England, and the making of his home in metropolitan London. Such a perspective is eurocentric and does not provide complete answers to Rushdie’s complex works or the complicated response to his work. For the very hybridity that Rushdie manifests results from his being not only a “post-British” colonial but also a “post-Mughal” colonial.The British were not the only colonizers of India. In fact, Indian historians have traditionally identified several waves of colonization. Journalists Larry Collins and Dominique Lapierre best summarize the two major waves of colonization as follows:Hinduism itself had been brought to India by the Indo-European hordes descending from the North to wrest the subcontinent from its ancient Dravidian inhabitants.... The faith of the Prophet had come much later, after the cohorts of Genghis Khan and Tamurlane had battered their way down the Khyber Pass to weaken the Hindus’ hold on the great Gangetic Plain. For two centuries, the Moslem Mogul emperors had imposed their sumptuous and implacable rule over most of India, spreading in the wake of their martial legions the message of Allah, the One, the Merciful.[Freedom at Midnight 36]While the British were actually occupying India, post-Mughal colonialism in the form of Persian poetry, literature, and the general “sumptuousness” of its art and architecture held sway. The Persian language begot Urdu, often described by linguists as a “camp language” of the Muslim invaders of the Subcontinent. However, Persian, Arabic, and Hindi had come together to create a new language for the poetry, literature, arts, and in general the “high culture” of today’s Indian Muslims. Jawaharlal Nehru, in his definitive history of India entitled Discovery of India, wrote,The Mughals were outsiders and strangers to India and yet they fitted into Indian structure with remarkable speed and began the Indo-Mughal period.... Their dynasties became completely Indianized with their roots in India, looking upon India as their homeland, and the rest of the world as foreign.[236]A synthesis worked itself out: new styles of architecture arose; food and clothing changed; and life was affected and varied in many other ways.... The Persian language became the official court language and many Persian words crept into popular use.[237]Persian was the lingua franca of the incoming Muslims from AD 1193 onward, and Persian literature became the favored literature of India for approximately five centuries [Ali 3–4].It is in this tradition of post-Mughal Urdu high culture that Rushdie grew up. In a 1983 interview with Michael Kaufman, Rushdie said,My grandfather, my father’s father, was a good Urdu poet. My father is not a writer but he’s a very literary and literate man, a student of both Arabic and Persian Literature and of Western Literature. At Cambridge he was quite scholarly. So I grew up in an atmosphere of books. And both my parents, in their different ways, were very gifted storytellers. [End Page 51]My mother, in common with most Eastern women and perhaps even women of the West, was the... (shrink)

Livres Une généalogie du spiritualisme français. Aux sources du bergsonisme : Ravaisson et la métaphysique, La Haye, Martinus Nijhoff, 1969, coll. « Archives internationales d’Histoire des Idées », no 30, X, 278 p. [2e éd. sous le titre Ravaisson et la métaphysique, Paris, Vrin, 1997]. Hegel et le destin de la Grèce, Paris, Vrin, 1975, coll. « Bibliothèque d’Histoire de la Philosophie », 379 p. ; 2e éd. 2005. La métaphysique à la limite. Cinq études sur Heidegger (en collaboration avec (...) Jean-F... (shrink)

Dieses Buch versucht, die institutionelle Wirkung der Schuler K. C. F. Krauses grosstenteils anhand unveroffentlichter Handschriften zu rekonstruieren und den philosophie- und padagogikgeschichtlichen Kontext zu erhellen. Eingehend behandelt werden die ersten deutschen Philosophiekongresse, die von theistischen (I. H. Fichte) bzw. linkshegelianischen (L. Noack, K. Nauwerck) Richtungen und von Krauseanhangern veranstaltet wurden. Die Untersuchung widmet der engen Beziehung zwischen Frobel und Krause und dem daraus entspringenden 'Krause-Frobelianismus' besondere Aufmerksamkeit: Sie zeigt, inwiefern Krauses Philosophie mit ihren Tendenzen zum Praktischwerden und zum 'menschheitlichen' (...) Europaismus das Fundament der damals einflussreichen Frobel'schen Padagogik bildet. - Nach der bereits vorliegenden Biographie K. C. F. Krauses (SuE II,22) ist dies der zweite Band, den Urena zu diesem wichtigen Philosophen vorlegt.'Urena verwertet fur seine Arbeit eine Fulle bisher unveroffentlichten Materials aus dem Nachlass Frobels und Krauses sowie einiger Krause-Schuler. Sein solide gearbeitetes Werk ist ein ausserst wertvoller Beitrag zur deutschen Padagogikgeschichte des 19. Jahrhunderts.'K. Seidel, Geschichte, Politik und ihre Didaktik'Ein beeindruckendes Stuck Wissenschaftsgeschichte [.] Urenas bedeutende wissenschaftshistorische Studie ist von stupender Belesenheit und beeindruckender Materialfulle und verliert doch nie die Hauptlinien der Untersuchung aus dem Auge. [.] Allen an Philosophie und Padagogik des 19. Jahrhunderts und den in ihm zum Teil erst entwickelten Verbreitungsmedien [.] Interessierten sei die vorliegende Studie eindringlich empfohlen.' Alfred Langewand, Zeitschrift fur padagogische Historiographie'Urena gelingt es in seiner Arbeit in ausgezeichneter Weise, diese [.] interessante Biographie Krauses herauszuarbeiten und jene charakteristischen Momente hervorzuheben, die fur das Verstandnis der Philosophie Krauses wesentlich sind.'Heinz Krumpel, Ius Commune. Zeitschrift fur Europaische Rechtsgeschichte'Krause [.] a trouve en Espagne [.] un biographe a sa mesure [.] Son influence en Europe fut important et il faudrait peut etre reediter quelques textes afin que Krause [.] retrouve aujourd'hui une partie de l'echo qu'il merite. Ce tres bon ouvrage y contribuera grandement.' Dominique Bourel, Dix-Huitieme Siecle, 'Urena has performed a massiv task [.] A valuable contribution both to the subsequent reception of Kantian philosophy and to the international ramifications of German philosophy of the Classical period.' The Year's Work in Modern Language Studie. (shrink)

Das Sammelwerk legt umfassend den Stand der Staatstheorie dar und arbeitet die Beiträge der bedeutendsten Staatsdenker und der wichtigsten Strömungen des Staatsdenkens zum heutigen Staatsverständnis exemplarisch heraus.Renommierte Philosophen, Historiker, Sozial-, Kultur- und Rechtswissenschaftler aus Universitäten und Forschungseinrichtungen in ganz Europa stellen in 15 gleichgewichteten Kapiteln das Staatsdenken von der Antike bis zur Postdemokratie facettenreich heraus. Jedes Kapitel firmiert unter einem Schwerpunkt, angefangen beim klassischen und konservativen über das liberale und feministische bis hin zum anarchistischen und religiösen Staatsdenken. Einen besonderen Stellenwert (...) nimmt dabei das Staatsdenken in anderen Kulturen ein, darunter China, Indien, die arabische Welt sowie das vor- und das postkoloniale Afrika.Die Schlussbetrachtung zum "Staat der Zukunft" bilanziert die Probleme von Souveränitätsverlust, Staatszerfall und Postdemokratie vor dem Hintergrund von Globalisierung, Ökonomisierung und Individualisierung.Praktische Querverweise und ein umfassendes Literaturverzeichnis erleichtern den Zugriff, detaillierte Stichwort- und Personenregister runden das Werk ab.Mit Beiträgen von:Helga Albrecht, Andreas Anter, Olaf Asbach, Friedrich Balke, Ernst Baltrusch, Michael Becker, Hannah Bethke, Karl-Heinz Breier, Michael Brie, Norbert Campagna, Lars Distelhorst, Sabine Doyé, Dominik Finkelde, Oliver Flügel-Martinsen, Alexander Gantschow, Eva Geulen, Gerhard Göhler, Dieter Grimm, Martin Gronau, Gregor Hain, Hendrik Hansen, Leonhard Harding, Oliver Hidalgo, Wilhelm Hofmann, Frauke Höntzsch, Dana Ionescu, Matthias Jestaedt, Dirk Jörke, John Kannankulam, Stefan Koslowski, Oliver W. Lembcke, Rochus Leonhardt, Roland Lhotta, Mathias Lindenau, Marion Löffler, Gundula Ludwig, Günter Maschke, Jean-Christophe Merle, Dominique Fabian Miething, Andreas Niederberger, Claudia Opitz-Belakhal, Henning Ottmann, Gregor Paul, Thore Prien, Walter Reese-Schäfer, Claudia Ritzi, Samuel Salzborn, Stefano Saracino, Birgit Sauer, Peter Seyferth, Thomas Schölderle, Hans-Martin Schönherr-Mann, Ulrich Seeber, Veith Selk, Harald Sippel, Tine Stein, Kazuhiro Takii, Ulrich Thiele, Andreas Vasilache, Rüdiger Voigt, Christian Wendt, Stefanie Wöhl, Joachim Wurst, Holger Zapf und Barbara Zehnpfennig. (shrink)

Ce livre étudie la refonte husserlienne de l'esthétique transcendantale kantienne, pour mettre en évidence sa fonction fondatrice dans l'idéalisme phénoménologique et interroger sa légitimité. On part donc des points essentiels de la critique husserlienne de Kant, pour dégager à partir d'eux les axes de la méthode husserlienne: dégager les intuitions pures depuis leur connexion essentielle avec les qualités sensibles, retracer leur engendrement synthétique par les actes de la conscience, et séparer l'espace perceptif des espaces catégoriaux pour reconduire ces derniers à (...) leur mode propre de production. Husserl parvient-il, dans cette esthétique transcendantale progressant de bas en haut de la hylè sensible aux objets complexes, à éviter toute présupposition et à rester fidèle à son exigence d'intuitivité? Il semble au contraire que la méthode husserlienne repose sur nombre d'actes abstractifs et idéalisants. Par là, c'est la possibilité d'une philosophie purement descriptive qui est mise en question. (shrink)

L’œuvre de Cavaillès est associée à la critique de fond des pensées du sujet en philosophie des mathématiques, liée à une inspiration spinoziste. Il s’agit ici d’interroger le rapport de la pensée de Cavaillès à la philosophie transcendantale : la position fondamentale de Cavaillès consiste-t-elle à rejeter en philosophie des mathématiques toute philosophie du sujet mathématicien, c’est-à-dire toute thèse d’engendrement des objectités idéales des mathématiques par les actes de la conscience? Implique-t-elle l’exclusion, hors du champ de la philosophie mathématique, de (...) la notion d’acte subjectif? Faut-il lui substituer l’idée d’un ordre objectif, anonyme et dialectique d’engendrement de nouvelles idées rationnelles à partir d’idées données? Nous analyserons les critiques du sujet kantien émises par Cavaillès, pour voir comment la conceptualité hégélienne permet de penser en sa spécificité l’historicité des idéalités mathématiques, paradoxale progressivité de contenus omnitemporels. (shrink)

Notamment par l'intermédiaire de Germaine de Staël.

This paper reports the results of a workshop held in January 2013 to begin the process of establishing standards for e-learning programmes in the ethics of research involving human participants that could serve as the basis of their evaluation by individuals and groups who want to use, recommend or accredit such programmes. The standards that were drafted at the workshop cover the following topics: designer/provider qualifications, learning goals, learning objectives, content, methods, assessment of participants and assessment of the course. The (...) authors invite comments on the draft standards and eventual endorsement of a final version by all stakeholders. (shrink)

In this paper we focuse on how the first Heidegger changed the essential idea of phenomenology: if the terms of intentionality, pure consciousness, transcendental subject, noema and noesis radically disappear from Heidegger’s conceptuality, what does it mean exactly? Does Heidegger preserve anything from the idea of intentionality, from Husserl’s task of clarifying the aprioristic correlation between consciousness and object, and from Husserl’s relation of foundation of intentional modalities of higher level on modalities of lower level? We want here to emphasize (...) some essential changes concerning the idea of phenomenology: the holistic structure of experience, the task of clarifying the structure of transcendance as a foundation of intentionality, and the inversion of Husserl’s relation of foundation. On the contrary, we show how Husserl’s concept of sense is essentially different from that of ideal signification. (shrink)

The model and framework presented in the target article by Thelen et al. is an interesting effort that is able to account for the contextual variability in the A-not-B performance of 7–12-month-old infants. In the process of developing their framework, the authors discounted the concept of object as a useful notion in discussions of A-not-B performance. For Piaget and other developmentalists, the main evidence for the acquisition of the concept of object was the disappearance of A-not-B errors after age 12 (...) months. However, the Thelen et al. model makes predictions of A-not-B outcomes over a much shorter, trial-to-trial time scale. Given the mismatch in the time scales over which analyses in the two approaches have been based, we wonder if the challenge to the concept of object has been misplaced. (shrink)

This paper discusses one important component of the analysis of the decline of the profit rate in recent decades in Robert Brenner's Economics of Global Turbulence. Our single focus in this paper is Brenner's implicit theory of distribution.

Emanuele Avallone, Patrice Bergeron, Dominique Laperle, Michael Quisinsky, Philippe Roy-Lysencourt et Karim Schelkens.

Le but de l'article est de cerner le sens précis du concept de constitution, central dans la pensée de Husserl, et ce afin de comprendre la portée ontologique de son idéalisme transcendantal: en quel sens s'agit-il d'un idéalisme? Le sujet constituant produit-il le sens et l'être des objets? On s'interroge d'abord sur le champ d'objets qui sert à Husserl de fil conducteur pour l'élaboration de ce concept: est-ce celui des objets immanents, des choses spatio-temporelles, ou des idéalités? Ayant montré que (...) la constitution de la res extensa possède une fonction paradigmatique, on met en question la possibilité de transposer ses traits essentiels à celle des idéalités formelles ou mathématiques: celles-ci ont-elles une subsistance et un caractère d'Idée kantienne analogues à ceux de la res extensa? Comment concilier leur validité omnitemporelle, qui accrédite une thèse réaliste, et le fait qu'elles apparaissent à un moment précis de l'histoire, qui semble justifier la thèse idéaliste? The aim of this article is to tackle and define the concept of constitution, which is central in Husserl's thought, in order to understand the ontological significance of its transcendental idealism: what kind of idealism is it? Does the constituting subject produce the sense and the being of objects? The first question will be to know what field of objects Husserl uses as paradigm in the construction of this concept: is it the field od immanent temporal objects, of spatiotemporal things or of idealities? Having proved that the constitution of the res extensa has a paradigmatic fonction, is it possible to transfer its main characteristics to the constitution of formal or mathematical idealities? Do the latter have the same subsistence and the same statut of Kantian ideas as the res extensa? How is possible to reconcile their omnitemporal validity with the fact that they appear at a particular time in history? (shrink)

Le patriarcat au singulier est une construction mythique permise aujourd’hui par la concision et la répétition du message numérique. L’heure est plus que jamais à l’opposition binaire des catégories et à la concurrence entre mouvements. Le mouvement #MeToo a été lancé en 2007 par une femme noire devenue vice-présidente de la fondation Girls for Gender Equity. Il s’agit de construire une communauté de plaignantes, un groupe d’assujetties au binarisme genré, au modelé médiatique des visages de stars, et d’entonner une véritable (...) ode aux méfaits du patriarcat, ce à quoi contribue également le témoignage de Vanessa Springora. Le hashtag rappelle la grille du vieux confessionnal. (shrink)