Émile Saisset (1814-1863) est un philosophe aujourd’hui bien oublié, bien qu’il ait été un insigne représentant de « l’école éclectique » qui a dominé l’enseignement de la philosophie en France entre 1820 et les années 1860. Au sein de cette école, il fut celui qui entretint avec le catholicisme un dialogue constant, et un des représentants les plus distingués du spiritualisme philosophique. Ce dialogue repose en partie sur la volonté de définir un nouveau magistère dans la société post-révolutionnaire, qui (...) tienne à la fois compte de la tradition portée par le christianisme et des nécessités d’affronter la « modernité ». Il a rêvé d’un concordat philosophique avec le christianisme. Il y avait une part de stratégie dans cette démarche, et les contemporains, comme les philosophes de la fin du siècle, n’ont pas manqué d’y voir une part d’hypocrisie. En réalité, il y avait aussi dans sa démarche une « inquiétude métaphysique », reposant sur les modalités d’articulation entre foi et raison dans un régime de société d’opinions. Si Émile Saisset a été oublié, c’est parce que la séquence historique qu’il incarne a été ensevelie sous la laïcité républicaine. Et pourtant, sa pensée et son action témoignent pour la construction française d’une acception spirituelle et philosophique du gouvernement politique. (shrink)

Two nearly complete translations of Spinoza’s works were published in 19th century France. Their philosophical choices refract the intellectual conflicts of the period. Saisset’s Cousinian spiritualism confronts Prat’s materialist and republican interpretation.

The author confronts the place of today's world in the context of human history. He focuses on such major issues of the twentieth century as human progress, fanaticism, & science.

The Elementary Forms Of The Religious Life: Translated From The French By Joseph Ward Swain, M.A. This book is a result of an effort made by us towards making a contribution to the preservation and repair of original classic literature. In an attempt to preserve, improve and recreate the original content, we have worked towards: 1. Type-setting & Reformatting: The complete work has been re-designed via professional layout, formatting and type-setting tools to re-create the same edition with rich typography, graphics, (...) high quality images, and table elements, giving our readers the feel of holding a 'fresh and newly' reprinted and/or revised edition, as opposed to other scanned & printed (Optical Character Recognition - OCR) reproductions. 2. Correction of imperfections: As the work was re-created from the scratch, therefore, it was vetted to rectify certain conventional norms with regard to typographical mistakes, hyphenations, punctuations, blurred images, missing content/pages, and/or other related subject matters, upon our consideration. Every attempt was made to rectify the imperfections related to omitted constructs in the original edition via other references. However, a few of such imperfections which could not be rectified due to intentional\unintentional omission of content in the original edition, were inherited and preserved from the original work to maintain the authenticity and construct, relevant to the work. We believe that this work holds historical, cultural and/or intellectual importance in the literary works community, therefore despite the oddities, we accounted the work for print as a part of our continuing effort towards preservation of literary work and our contribution towards the development of the society as a whole, driven by our beliefs. We are grateful to our readers for putting their faith in us and accepting our imperfections with regard to preservation of the historical content. HAPPY READING! (shrink)

This paper briefly summarizes Durkheim’s theory of the dual nature of man suggested earlier in his Elementary Forms of Religious Life. It is characteristic of human beings that two opposite principles confront each other within them: soul and body, concept and sensation, moral activity and sensory appetites. Although this inherent inconsistency of man has been long recognized by philosophical thought, no doctrine explanation to it has been provided to date. While empiricist monism has proved to be unable to explain how (...) concepts emerge from sensations and disinterestedness develops from self-interest, absolute idealism, on the contrary, cannot deduce sensations from concepts. Although theories suggested by Plato and Kant do not bypass the problem of dualism, they only rephrase it and make no progress in solving it. According to Durkheim, dualism of human nature stems from the fact that all religions are founded on dividing all things into the sacred and the profane. This division, in turn, is explained by coexistence of collective and individual origins in the human being. Sacred things arise out of the collective origin that enables individual consciousnesses to fuse into communion. Collective origin does not act with constant strength, but intensifies during the periods of effervescence, when it subdues the individual origin. Since the importance of the social aspect of man increases over time, there is no reason to believe that complete consent between individual and society is possible that would endow man with internal harmony. (shrink)

This paper does not present an advocacy of a passive education as opposed to an active education nor does it propose that passive education is in any way ‘better’ or more important than active education. Through readings of Maurice Blanchot, Jacques Derrida and B.S. Johnson, and gentle critiques of Jacques Rancière and John Dewey, passive education is instead described and outlined as an education which occurs whether we attempt it or not. As such, the object of critique for this essay (...) are forms of educational thought which, through fate or design, exclude the passive dimension, either within or outside of formal educational settings. An underlying component of this argument is therefore also that education does occur outside of formal educational settings and that, contra Gert Biesta and his critique of ‘learnification’, we may gain rather than lose something by attending to it as education. (shrink)

Emile Durkheim est essentiellement connu comme l'un des pères fondateurs de la sociologie moderne. Fondée sur l'analyse structuro-fonctionnaliste des systèmes sociaux, son œuvre pédagogique reste importante et toujours valable. L'éducation, " socialisation méthodique de la jeune génération ", implique une pédagogie désormais attentive aux valeurs intellectuelles et morales que le maître a mission de promouvoir. L'analyse sociologique et psychologique de la fonction du maître que propose Durkheim est située ainsi dans le cadre d'une conception des systèmes éducatifs possédant une " (...) autonomie relative " susceptible de faire des éducateurs des agents de changement. Les pages ici présentées sont significatives de la pensée d'un pédagogue posant, à partir d'un travail de sociologue, que rapport au savoir et rapport aux valeurs doivent être liés au sein d'une éducation fondamentalement humaniste. (shrink)

This article proceeds from a consideration of what John Baldacchino calls ‘viable ignorance’, attempting to take leave from the critical and pedagogical obligations of certain elements of Barbara Johnson's ‘positive ignorance’. It considers Friedrich Nietzsche, Jean-François Lyotard and the composer, Karlheinz Stockhausen's reflections on modes of experience, and the cultivation of complementary dispositions, where the knowing, egocentric subject is transformed into, or undermined as, what Nietzsche calls ‘a medium of overpowering forces’. The disposition itself is outlined through close readings of (...) key elements of Nietzsche's notebooks, Lyotard's final chapter of Libidinal Economy (1993), and Stockhausen's lecture, ‘Intuitive Music’ (1971) and developed through supplemental practice-as-research activity in sound. The intention of this paper is to explore the space of aesthetic ignorance as committedly as possible, without reverting constantly to positive ignorance. (shrink)

The history of philosophy.--Socrates, the founder of moral science.--Aristotle.--Jacob Boehme, the German philosopher.--Descartes.--Kant.

Posthumanism’s abandonment of language and embrace of natural sciences can impede thinking about “selfhood, embodiment, mate-riality.” The role of language in a posthuman context involves a tri-ple consideration: ethics, history, and enunciation. The ethical di-mension works through the biopolitical risk of determinism. Any ethical “situatedness” must account for history. Finally, working through Agamben’s thought via Benvenistian linguistics (which in-fluence Agamben), I examine the interplay of ethics and history with respect to enunciation as an alternative to the legacy of de-construction. The (...) claim here is that the gaps between embodiment and materiality, and the singularities of experience and ethics, in-volve history and language as “pure means.”. (shrink)

The purpose of the research is to understand formulation of policy for creative industries, and in particular the importance of quantitative and qualitative data or information for formulation of the first policies for creative industries at national and regional level. The goal of the research is to assess whether it is possible to draft useful policy for the creative industry without having specific quantitative data at its disposal, which is often the case when such policy is being newly developed. The (...) methodology used is a brief literature review, and a case study. The case study regards policy development for the architectural sector in the East-Slovak region of Košice, which was executed by the authors in the context of the assignment to draft a strategy for development of the creative economy of the Košice region. Statistical data presented in this research were generated in the context of that assignment.The authors found that in the case of Slovakia and the region of Košice, the availability of data on the creative industries as a new policy area is very limited. Both at national level and at regional level, qualitative data and information are most useful for formulating policy. This is possible among others because qualitative needs’ assessment is feasible; international literature and best practices provide a guideline for formulating policy; and because general policies can address specific requirements through demand driven projects. The implication of the research is that specific quantitative data on the creative industries does not need to be considered a conditio sine qua non for drafting and implementing policy for the creative industries. Quantitative data will be necessary for evaluating outputs and impact of policy, in terms of efficiency and effectiveness of public spending. The choice of indicators, and collecting, processing and interpreting of quantitative data shall be an integral part of the policy to be implemented. (shrink)

Résumé – Dans l'œuvre de Ferdinand Gonseth, on voit culminer le désir de rapprocher, dans leurs objectifs et dans leurs méthodes, le philosophe et le savant.Cette idée méme a guidé, compte tenu des exigences historiques, les développements qui précèdent.Après un parcours rapide, évoquant les vingt premières années de Dialectics, le rôle scientifique joué dans cet imposant répertoire par son fondateur, rôle fortement accru par ses livres, on trouvera done une enquête sur des thèmes favoris dont l'intérêt s'est confirmé, et dont (...) les objets ont une haute valeur, pour qui voudrait analyser les courants de pensée capables d'enrichir la philosophie scientifique et d'affecter utilement le proche avenir de Dialectica. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

La palabra amr («orden dada» - «autoridad») vino a ser, entre los Almoha-des Mu'miníes, una denominación utilizada para designar a `Abd al-Mu'min y a cada uno de sus sucesores los califas: « al-Amr » («la Autoridad»), «háda l-Amr» («esta Autoridad»). Este artículo propone como origen de este uso mu'miní el recuerdo de las exclamaciones atribuidas al mahdi Ibn Tumart, en las cuales había designado a `Abd al-Mu'min como el futuro poseedor del amr; entre estas exclamaciones tumartíes se debe dar un (...) lugar de preferencia a la que -entendida de otra manera hasta ahora- había proferido poco tiempo antes de su muerte, al enterarse de la derrota almohade de la Buhayra. (shrink)