Ce recueil a pour but de montrer que Heidegger n'est pas seulement, et peut-etre pas d'abord, ce penseur solitaire de Foret-Noire pretant l'oreille a la voix de l'Etre, comme on s'est souvent plu a le presenter, et comme il a sans doute lui-meme contribue a le faire accroire: c'est un penseur extraordinairement attentif aux developpements philosophiques de son temps, dont la pensee s'est elaboree en grande partie en dialogue non seulement avec les Grecs, la pensee chretienne, l'existentialisme de Kierkegaard ou (...) encore la phenomenologie husserlienne, mais egalement avec ses predecesseurs immediats (Dilthey, Brentano, Bergson, Braig, York von Wartenburg), les ecoles neokantiennes de Bade (Rickert, Lask) et de Marbourg (Cohen, Natorp, Cassirer), ainsi qu'avec certains contemporains, tels Jaspers ou Scheler. Des ses debuts, sa pensee s'avere ouverte aussi bien aux avancees de la logique mathematique (Frege et Russell) que, plus tard, aux developpements de l'anthropologie et de la biologie de son epoque (von Uexkull). Cette mise en perspective, qui nous parait plus que jamais necessaire, permet ainsi de mettre en lumiere des aspects negliges de l'oeuvre, de mieux comprendre les sources et, peut-etre, certaines limites de celui qui demeure, malgre l'ombre qui pese sa pensee, l'un des plus grands philosophes du XXe siecle. (shrink)

Background Over the last years, there has been a growth in care solutions aiming to support home-dwelling persons with dementia. Assistive technology and voluntarism have emerged as supplements to traditional homecare and daycare centers. However, patient participation is often lacking in decision-making processes, undermining ethical principles and basic human rights. Research objective This study explores the perceptions of persons with dementia toward assistive technology, volunteer support, homecare services, and daycare centers. Research design A hermeneutical approach was chosen for this study, (...) using a semi-structured interview guide to allow for interviews in the form of open conversations. Participants and research context Twelve home-dwelling persons with dementia participated in the study. The participants were recruited through municipal daycare centers. Ethical considerations Interviews were facilitated within a safe environment, carefully conducted to safeguard the participants’ integrity. The Regional Committee for Medical and Health Research Ethics, Western Norway (Project number 2016/1630) approved the study. Findings The participants shared a well of reflections on experience and attitudes toward the aspects explored. They described assistive technology as possibly beneficial, but pointed to several non-beneficial side effects. Likewise, they were hesitant toward volunteer support, depending on how this might fit their individual preferences. Homecare services were perceived as a necessary means of care, its benefits ascribed to a variety of aspects. Similarly, the participants’ assessments of daycare centers relied on specific aspects, with high individual variety. Discussion and conclusion The study indicates that the margins between whether these specific care interventions were perceived as supportive or infringing may be small and details may have great effect on the persons’ everyday life. This indicates that patient participation in decision-making processes for this group is—in addition to be a judicial and ethical requirement—crucial to ensure adequate care and support. (shrink)

Research has shown that addressing and integrating the existential dimension in treatment settings reduce symptoms like anxiety, depression and substance abuse. Healthcare chaplains are key personnel in this practice. A nationwide, cross-sectional survey influenced by a mixed-methods approach was used to examine the attitudes, practices, understanding and perceptions of mental health professionals, including healthcare chaplains, regarding the value of addressing the existential dimension in treatment programmes. The existential group practice was led by the healthcare chaplains as an integrated part of (...) specialist mental health services. A positive and open attitude towards addressing the existential dimension was identified among the informants. Despite this, a small gap between attitude and practice was reported. Existential, religious and spiritual concerns are reported as part of the existential dimension and as relevant topics to be discussed in specialist mental health services. The findings indicate that the existential group practice could have a positive influence on the co-leaders’ competence to address existential, religious and spiritual concerns; however, this should be further investigated. (shrink)

The paper explores Gernot Böhme’s attempt to transform the concept of atmosphere into an aesthetical concept of the natural environment and follows his effort to outline a phenomenology of the weather based on this aesthetics. Böhme’s original project, prompted by a growing environmental concern, was to develop new forms of knowledge of nature to counter what he considered detrimental consequences of a one-sided rationalistic-scientific view of nature. Inspired by Hermann Schmitz’s phenomenology of the body and emotional atmospheres, Böhme developed his (...) aesthetics to be a general theory of sensation and a phenomenology of the environment. His weather phenomenology is yet only a sketch, but, in light of imminent climatic changes, it might prove a sketch worth considering. (shrink)

At Aristophanes, Equites 230–2, one of the slaves who speak the prologue informs the audience that, when the Paphlagonian appears onstage, his mask will not resemble him, for the σκεoπoιoí were afraid to make one that depicted him accurately. In an important article, K. J. Dover argued that it must in fact have been very difficult to create easily recognizable portrait-masks, and suggested that the joke in Eq. 230–2 may be that the Paphlagonian's mask is horribly ugly but allegedly still (...) nowhere near ugly enough. In response, D. Welsh, following an anonymous ancient commentator on Lucian, argued that Cratinus fr. 228 K-A shows that the historical Kleon had strikingly unattractive eyebrows. Had anyone wished to caricature the demagogue's physical appearance, therefore, he coule easily have done so, and portrait-masks may not have been so uncommon after all. Welsh's argument is at first glance quite appealing, and has been endorsed without further comment or argument by Sommerstein and Storey. I suggest, however, that the ancient commentator was confused, and that Cratinus’ remark is much more easily explained by reference to what is known about the use of facial expression as a communicative strategy in classical and early Hellenistic Athens, particularly as it appears in the comic poets. Kleon's eyebrows were probably no more ugly than those of anyone else, although he may have used them in an offensive way, and as Dover saw long ago, Eq. 230–2 cannot be taken as evidence for the use of portrait-masks on the late 5th-century comic stage. (shrink)

Philosophy & Social Criticism, Volume 48, Issue 2, Page 155-163, February 2022. This article comments on Asger Sørensen’s stimulating book “Capitalism, Alienation and Critique”. The article argues that Sørensen overlooks an important methodological contiunuity between Max Horkheimer’s and Axel Honneth’s work: namely, the model of immanent critique, to which both remain committed. Moreover, through a critical discussion of Honneth’s method of normative reconstruction, the article argues that globalized capitalism represents a serious methodological challenge not only to Honneth’s work, but to (...) the Frankfurt School model of immanent crituque as such. (shrink)

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With essays on (...) subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With essays on (...) subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

LSJ s.v. A defines ἀληθινός as meaning ‘truthful, trusty’ of persons and ‘true, genuine’ of objects, and offers Amphis, fr. 26 as an example of the second sense:ὅστις ἀγοράζων ὄψον ἐξὸν ἀπολαύειν ἰχθύων ἀληθινῶνῥαφανῖδας ἐπιθυμεῖ πρίασθαι, μαίνεταιAnyone who, when shopping for dainties …wants to purchase radishes, when he has a chanceto enjoy alêthinoi fish, is crazy.The context of the fragment is unknown. But the speaker is patently drawing a contrast not between ‘real fish’ and something that resembles fish, as LSJ (...) would have it, but between a type of fish that any sensible person would buy for dinner, should the opportunity arise, and radishes, which are edible but unexciting fare. So too at Macho 28–32, when King Ptolemy's guests were served a variegated rockfish, three κωβιοί cut into steaks, and καράβων … ἀληθινῶν —literally ‘real crayfish’—they were astonished and delighted. The reaction suggests that the banqueters were happy because the crayfish Ptolemy served matched the quality of the other seafood he set before them, not because the king had declined to deceive them. (shrink)

"Berlin 1936 : du balcon de mes grands-parents, angle Kurfürstendamm et Wilmersdorferstrasse, j'assiste à la parade d'ouverture des jeux Olympiques. Debout dans une voiture découverte, un personnage en uniforme brun salue, le bras tendu, la foule enthousiaste qui l'acclame. Je demande à ma mère : "Qui est cet homme"? Elle me tire par le bras vers le fond de l'appartement et me dit seulement : "Viens, ce n'est pas pour toi". ".

In chapter 3 of Genesis, the serpent speaks to Eve and foretells: if Adam and Eve taste the fruit, their eyes will open and they will be like gods, “knowing good and evil” (iii, 5). As soon as the...

The paper explores Gernot Böhme’s interpretation of the concept of atmosphere as an aesthetical concept of the natural environment, especially of the weather. Böhme takes over the concept of atmosphere from Hermann Schmitz’ body phenomenology in which human feelings are considered to be spatial atmospheres. Böhme integrates atmospheres into his phenomenology of nature by showing that they are bodily sensations of human’s mode of being in their environment. Based on this framework he sketches out a phenomenology of the weather, i.e. (...) a theory of the connection of climate and our mode of being. The perspective of the paper is to employ Böhme’s work with atmospheres in environmental education in general, and, specifi cally, in education concerning climate change. (shrink)

Jean Cavaillès (15 mai 1903-17 février 1944) était un philosophe français, héros et l'un des organisateurs de la Résistance, avant d'être fusillé à 40 ans par les nazis. Une journée d'hommage lui a été consacrée le 17 février 2014 à l'Ecole normale supérieure de Paris. Pierre-Yves Canu, Tommy Murtagh, Hourya Benis Sinaceur, Paul Cortois, Alya Aglan, Baptiste Mélès, Gerhard Heinzmann et Jacques Lautman présentent un Cavaillès indissociablement philosophe et Résistant, explorent les racines de sa pensée, montrent l'actualité de ses concepts. (...) Jean-Jacques Szczeciniarz et Christian Houzel proposent une analyse du Mouvement de la jeunesse allemand, un historique de la société Les Amis de Jean Cavaillès, éditrice du présent recueil, et deux hommages à celui qui la présida de 1989 à 1995, le mathématicien Henri Cartan. (shrink)

The scholia to Wasps gloss τραχήλια variously as τὰ ἄκρα καὶ τὰ εὐτελῆ κρέα , τὰ ἀποβαλλόμενα τῶν ὄψων , ὀστράκιόν τι βραχὺ τελέως , and εὐτελὲς προσόψημα ἐν λοπαδίσκοις σκευαζόμενον . These might all be guesses, but the absence of the definite article in the original text shows that Bdelycleon's reference is to something more generic than ‘the backbones’ in the next verse. The ancient commentators were thus probably right not to interpret the word ‘bits of neck’, vel sim., (...) as if this were a diminutive of τράχηλος . Instead, these must be ‘tail-ends’ of food, scraps and leftovers of a sort that might be fed to a dog; compare Hippocrates, Epidemiae 7.62 , where βόεια τραχήλια are mentioned along with ham as part of the diet of a man recovering from illness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ISTO VILIVS (Suetonius fr. 112, Terence Ad. 981)A. S. GratwickA corrupt passage in Charisius, quoted below, preserves the bare bones of an anecdote, attributed to Suetonius, which is meant to illuminate the obscure expression isto uilius, "more meanly than" or "more meanly by that." The phrase occurs elsewhere only in Terence (Ad. 981), with a quite different sort of explanation in Donatus' note. The passage in Suetonius ought somehow (...) to relate to the one in Terence, but it is unclear what the relationship may be, and though Bentley (1725 ad loc.) took the story to explain the Terence passage, the problem has been neglected by most of Terence's subsequent commentators.My aims here are first to examine the two contexts separately, next to propose a new solution of the problem in Charisius, and lastly, putting both passages together, to suggest that it is the passage in Terence which gives a witty point to the story in Suetonius, rather than the other way around.1We begin with Terence. "Marry the elderly Sostrata, reward Hegio, free Syrus—oh, and free Phrygia too to be his wife, and, of course, give them a helping hand": in the finale of Terence's Adelphoe (924-97), Demea well and truly gets his own back on Micio. Terence makes Demea use the same stratagem five times over, balancing the mechanical aspect of the repetitions with variation of the scale and wording.1 But each time essentially the same three things happen: Demea's apparently generous suggestion elicits a wary or grudging reaction from Micio; Aeschinus' admiration of Demea grows; and Micio gives way when it is pointed out by Demea or indicated by the young man himself that he [End Page 79] oh, so wants Micio to say yes. For us the audience, the reversal of the roles of manipulator and manipulated makes excellent farce; the timing is superb, Micio's bewilderment and consternation are comic, and against our expectation they cumulatively alter our earlier perception of him as a cool philosophe. His gravitas is undermined, and mockery is made of his educational principles, which are made to seem nothing but easygoing indulgence of Aeschinus' every selfish whim; and this all leads swiftly to the startling Terentian conclusion that Demea, not Micio, is the true father for all seasons (Ad. 984-97).This is all done with technical bravura, but in debatable taste, and the debate is of long standing; here, however, we wish only to recall the context, not to add to the debate. When we probe the detail of Terence's presentation, the broad consideration that this is the Terentian, not the Menandrian conclusion to the play2 is relevant in that it should prevent us from wondering about any close Menandrian equivalents in Terence's choice of words or expression.MICIO. Syre, processisti hodie pulchre.DEMEA. siquidem porro, Micio, tu tuom officium facies atque huic aliquid paullum prae manu dederis unde utatur; reddet tibi cito.MICIO. istoc uilius.AESCH. frugi homost.SYRUS. reddam hercle, da modo.AESCH. age pater!MICIO. post consulam.DEMEA. faciet.SYRUS. o uir optume!AESCH. o pater mi festiuissume!(Ad. 979-83)AE. frugi homo est Σ: DE. frugi homo est Lindsay and Kauer (OCT)In focusing on the fifth and last of Demea's sallies, we are not looking at a passage like, say, Heauton Timorumenos 61-66, where we have external evidence that Terence was specifically translating his model, but at one of which Terence himself is the author. In seeking an explanation for istoc uilius, the idioms and proverbs of New Comedy [End Page 80] and other Hellenistic Greek literature do not in fact help, but that is scarcely surprising in a purely Terentian Latin context.Micio's reaction (981, istoc uilius) to the suggestion that he should subsidize Syrus corresponds in the earlier episodes to the rejections me ducere autem? (934), de te largitor puer! (940), paullum id autemst? (950), istunc liberum? (960), and ob eam rem? (977), all of which express protest, surprise, reluctance. Here he has had enough and, instead of just protesting, refuses straight out—but immediately... (shrink)

Les géologues ont suggéré de nommer l’époque actuelle « Anthropocène » pour indiquer que les activités humaines ont atteint un impact sur l’environnement qui rivalise avec celui d’événements naturels comme l’érosion des sols, les orbites lunaires, la tectonique des plaques, etc. Il semble évident que le terme n’a de sens que s’il est possible de distinguer les événements anthropiques des événements naturels, c’est-à-dire les êtres humains de la nature. La grande influence de Bruno Latour sur le débat international autour des (...) questions environnementales est indiscutable, mais surprenante si l’on considère qu’il s’est efforcé, au fil des ans, dans ses livres, articles et interviews, de contester le sens même du terme « nature ». Par conséquent, il a minimisé la pertinence du concept pour aborder la situation désastreuse actuelle concernant l’Anthropocène. Dans cet article, l’auteur tente de reconstituer les prises de position changeantes de Latour sur le concept de nature, en s’appuyant sur une sélection de ses œuvres jusqu’à la publication de Où atterrir? Comment s’orienter en politique. Il s’avère que Latour a, dans une certaine mesure, abandonné sa première interprétation constructiviste de la nature comme « fabriquée » et a timidement commencé à accepter l’existence de la nature. Cependant, il n’a jamais défini un concept cohérent de la nature et, par conséquent, n’a pas non plus atteint une position stable sur les questions écologiques fondamentales. (shrink)

Artikkelen vurderer hvorvidt ID-kravet, som begrenser asylsøkeres anledning til å søke arbeid, er etisk velbegrunnet innenfor rammene av en liberal rettskultur. Videre anlegges et konsekvensetisk perspektiv fordi ID-kravet er konsekvensetisk begrunnet, og det kan da foretas en immanent kritikk. Det vises at ID-kravet innebærer en begrensning av asylsøkeres negative og positive frihet, og at forsvarere av ID-kravet dermed må bevise at kravet har så gode konsekvenser at det legitimerer en slik begrensning av asylsøkeres frihet. Både generelle overveielser av ID-kravets fordeler (...) og ulemper og konkrete data tilsier at bevisbyrden ikke er oppfylt. Følgelig må det enten frembringes empiri som tilsier at ID-kravet likevel har bedre konsekvenser, eller det bør gis en annen type begrunnelse enn den konsekvensetiske for ID-kravet, eller ID-kravet bør avskaffes.Nøkkelord: asylsøkere, arbeid, liberalt demokrati, konsekvensialismeEnglish summary: Undocumented migrants' right to apply for work. A consequentialist assessmentThe article evaluates whether the Norwegian ID-demand, which limits asylum seekers' opportunity for work, is ethically well founded within the limits of a liberal, legal culture. The argument operates within a consequentialist normative theory because the ID-demand is justified in terms of its consequences, and an immanent critique of the demand can therefore be carried out. It is argued that the ID-demand imposes restrictions on the negative and positive liberty of asylum seekers, and defenders of the ID-demand will then have a burden of proof to show that the demand has such good consequences that it will legitimise these restrictions. Both general considerations and specific data clearly indicate that this burden of proof is not satisfied. Hence, one must either provide new data that indicate that the ID-demand after all has better consequences, defend the ID-demand in terms of something other than its consequences or reject the ID-demand. (shrink)

L'abstraction qui donne le logique etant radicale tombe dans le vide. Ni du cote matiere, puisqu'elle porte sur l'indefini tout objet, ni du cote forme elle ne s'accroche a une qualification positive. Comment est possible une science qui ne dispose que des notions unite, pluralite et representation? Que tirer de l'exigence d'accord de la pensee avec elle meme sinon l'eternelle repetition? Pour que l'accord revetit un sens plein, il faudrait qu'il y eut au moins une differenciation a l'interieur de la (...) pensee, que l'occasion de desaccord possedat deja un contenu, mais la logique serait alors logique transcendantale ou dialectique. Jean Cavailles. (shrink)