This introduction specifies the context in which the texts that make up the dossier were written, presents them and outlines their respective main axes. In a second, more distant phase, it opens up three critical questions, linked to what Joas proposes and aiming to continue the discussion on what is at stake at the social, political and religious levels. It welcomes the aim of a 'self-reflection of social and cultural sciences on their biological bases and normative contents' in relation to (...) historically determined social and political problems. It underlines the anthropological substratum explored by the Joassian approach, which aims to highlight what is at stake between the individual and social bodies, the singular creativities of human action, and the social structures and dynamics. It is under this horizon that the three questions that mark a gap with Joas' work emerge. The first one focuses on the games between body and overcoming, and what is mobilised there, where collective organisation that is not reducible to politics alone and to what would be proper to it, takes shape. The second returns to the question of rite, to evoke its importance at the heart of our worldly activities, in a secular and non-religious mode. The third part takes up the strictly religious question, questioning how Joas deals with the modern differentiation of social spheres, as well as the absence, in his work, of a critical analysis of religions in their traditions, with all the pathologies that may run through them. (shrink)

This book by Anne Le Huérou, Aude Merlin, Amandine Regamey and Silvia Serrano reinscribes the Chechen conflict within the continuity of Russian colonization , within that of a Sovietization out of which the nationalist movement originally grew, within the immanent needs of the Putinian regime and within the complexity of the interactions between Islam, resistance, solidarity, identity and the fear of extermination. It focuses in particular on the role of women, including of the “kamikaze” women who tragically illustrate the change (...) in nature of the resistance. The book is published at a moment when it is urgent for Europe not to repeat in Chechnya the inconsequent reflexes it adopted during the wars in the ex-Yugoslavia. (shrink)

What Nepalese village or plot of land does not have a sacred tree or grove? The altar devoted to the earth gods is often the only collective shrine in a locality. Usually it is a natural site on the outskirts of the village, combining rocks and trees, and sometimes wooden shapes instead of rocks. It can also be associated with a cavity or hole in the earth. Thus among the Tamang of West Nepal: “The site of worship, which is known (...) by the Nepalese term bhumithan, is located on a sharp incline overhanging the village; it is set up in a small sheltered area in the rock and divided into two areas by a raised flat stone.” Furthermore, we might add B. Pignède's description of the sanctuary as one finds it among the Gurung on the southern side of the Annapurna: “Three walls of rock hold up a little roof of flagstones, the facade being open to the outside. The wall at the back is cut by a large tree that covers the whole area with its shade, with the tree and rock forming a single mass … Three raised rocks, the top of which is crudely rounded, are placed on a kind of tier. In the left corner is a little stone statue of a four-footed animal … Finally, on the outside, in front of the sanctuary's open facade, a wooden post is set up … The ensemble of the sanctuary includes a mixture of Indo-Nepalese and local elements.”. (shrink)

Bourdieu's concept of the literary field aimed to overcome the opposition between internal and external analysis of literary works. This paper examines its theoretical and methodological implications by exploring the notion of mediations between text and context at three different levels: the material conditions of production and circulation of literary works; the modalities of their production by their authors; their critical reception. It is through these mediations that the key concept of autonomy becomes operational for empirical research and that it (...) displays its heuristic power, as illustrated by works using Bourdieu's theory of the literary field produced over the last two decades. (shrink)

There is a spectrum of identities: from the mathematical, through cases where specific criteria matter, to the complex or intuitive cases where we can recognize identity but don't know what the criteria should be. In a series of essays by senior figures in the sciences and humanities, this book examines what identity means across a number of academic disciplines. Topics range from mathematics, through the rules of recognition in biology and the law, to comprehending the individual in the visual, performing (...) and literary arts, and ultimately to notions of the philosophy of existence. Using the theme of identity to make new interdisciplinary connections, the contributors offer interested readers a glimpse into their specialist subjects and suggest new ways for students and scholars to think about identity in relation to their own work. (shrink)

Ayda Ignez Arruda was a key figure in the development of the Brazilian school of Paraconsistent logic and the first person to write a historical survey of the field. Despite her importa...

Resumo O propósito deste texto é mostrar que os problemas enfrentados por Merleau-Ponty, ao longo de seu percurso de pensamento, decorrem dos pressupostos dicotômicos dos quais ele parte. Assim, procuramos trazer à tona outras consequências de se assumir tal pressuposto, o do primado de uma experiência perceptiva muda como solo natal de todas as outras modalidades da experiência. Para tanto, tomam-se em consideração tanto a primeira como a segunda fase do pensamento de Merleau-Ponty.Our purpose is to show that the problems (...) faced by Merleau-Ponty throughout his path of thought arise from the dichotomous assumptions from which he begins. Thus, we seek to shed light on the other consequences of assuming a presumption such as the primacy of a mute perceptual experience as the native soil of all other experience’s modes. Therefore, the first as well as the second phases of Merleau-Ponty’s thought are taken into account. (shrink)

Considerando retrospectivamente os desdobramentos da filosofia, é possível observar que, antes de reconhecer e reafirmar as singularidades de seu exercício, o discurso filosófico tem sua origem intimamente associada à poesia. Evidenciando alguns momentos de cisão e outros momentos de contato entre o discurso poético e o discurso filosófico, o presente ensaio visa abordar e refletir sobre o diálogo entre esses dois discursos ao longo do tempo. Nesse horizonte, consideraremos estrategicamente os trabalhos de autores como Homero, Platão, Goethe, F. Schlegel e (...) Schelling, a fim de evidenciar as oscilações e salientar alguns movimentos específicos dentro desse longo diálogo. (shrink)

In its effort « to reconsider the sexist and racist biases that lead to ignore the fundamental role played by migrant women in our society s, this collection of articles stresses both the invisibilization and the ethnicization of the work performed by migrant women, as it is inscribed within the sexual division of labor. The analyses provided here cover various European countries, Spain, France, Italy.

Women in black » of Jerusalem appeared during first Intifada. Every Friday, Place of France in Jerusalem-Fast their posters « End of occupation » say clearly in English, in Hebrew and in Arabic their refusal of the politics of occupation of territories, which there is no possible peace without the occupied territories are returned and constitute a Palestinian State. As Mothers of the May place which inspired them their tenacity paid: they became symbolic of the nonviolent resistance of the women (...) in a situation of injustice. The other groups of women in black built up themselves, through the world, in Colombia, Italy. Spain, USA.. (shrink)

El presente artículo intentará atravesar una pequeña parte de la cartografía afectiva spinozista. Nos detendremos en la idea de imitación afectiva, momento en el que la categoría de otro - expresión de la exterioridad - se presenta como un desconocido de quien, a pesar de no haber tenido un encuentro específico, podemos sentirnos afectados. Desandar los caminos de la mimesis afectiva nos permite establecer un origen social afectivo que como tal descubrirá la importancia que tienen los afectos en la vida (...) en común de los hombres. En otros términos, mostraremos el rol esencial que posee la vida afectiva en el origen de la comunidad a partir de una primera unión producto de un afecto común. (shrink)

Les sociétés contemporaines tendent à ne plus connaître que les réalités individuelles et une perspective générale hors déterminations spécifiées. D'où la mise à l'écart de toute tradition, religieuse ou culturelle, et un refoulement de ce qui les portait. Cet ouvrage entend promouvoir une reconnaissance de la pluralité des voies de l'humain, mais sans juxtaposition communautariste, et préconise la mise en place de conditions de confrontations sur fond de différends fructueux et d'hétérogénéité foncière. C'est peut-être notre seule chance pour l'avènement de (...) chacun et un renouvellement social. Cela passera par des enjeux à faire réapparaître à l'encontre d'insidieuses neutralisations, et requiert des régimes de raison divers mais tous développés suivant un mode de rationalité publique. Sont ici en cause nos identités, nos rapports au passé et nos imaginations d'avenir, ainsi que ce qui nous y mobilise. (shrink)

Miguel de Cervantes, no último capítulo de sua obra O engenhoso fidalgo Dom Quixote de La Mancha, retrata o falecimento de seu protagonista, decorrente de uma profunda tristeza. O cavaleiro, depois de vencido, sente-se obrigado a retornar ao seu povoado e a renunciar à cavalaria andante, o que lhe causa a transformação de sua realidade e de seu estado mental - da loucura à cordura -, além do seu direcionamento à morte. Assim como faz Cervantes no início do século XVII, (...) Espinosa, ao final do mesmo século, também parece estabelecer analogias entre as ideias de transformação e morte, ao apontar, em sua Ética, a relação entre a natureza do ser e sua proporção de movimento e repouso, responsável pelas inconstâncias humanas. A partir de tais considerações, este trabalho pretende aproximar o último capítulo da obra Dom Quixote à proposição 39 da Quarta Parte da Ética espinosana, de forma a ressaltar as devidas semelhanças entre o conceito de morte como transformação, retratado tanto pelo escritor espanhol quanto pelo filósofo holandês, uma vez que a morte, para ambos, demonstra estar vinculada à mesma ideia. (shrink)

Infléchissant le propos de J.-L. Chrétien en passant du " dire " au " lire ", et en congédiant l' " autorité " ainsi que le qualificatif " Saintes " impliqués dans l'article du philosophe, P. Gisel pose la question de savoir en quoi ce livre - l'Ecriture ou les Ecritures - est " Parole de Dieu ", peut-être " en quoi " il est d'abord Parole, et ensuite, plus radicalement, " Parole de Dieu ". Or, les Ecritures sont et (...) restent de bout en bout humaines, historiquement situées, culturellement et religieusement déterminées. Second, par rapport au Christ qui n'a pas laissé d'écrits, le corps des Ecritures est donc lieu de médiation donné et irréductible, comme la canonisation d'Ecritures est un fait institutionnel, donc instaurateur. Justement, le " regard " porté au nom de la sainteté et de l'inspiration et donc de la logique croyante ne peut porter que sur l'ordre " tiers " d'une symbolisation religieuse, inscrite dans l'histoire déterminée d'une canonisation institutionnelle.Modifying the position of J.-L. Chrétien by moving from "saying" to "reading," and dismissing the "authority" as well as the descriptive term "Holy" implied in the philosopher's article, P. Gisel raises the question as to how this book-the Scripture or the Scriptures-is the "Word of God," perhaps "how" it is first the Word, and later, more radically, the "Word of God." But the Scriptures are and remain human from beginning to end, historically situated, culturally and religiously determined. Secondly, in relation to Christ who did not leave writings, the body of the Scriptures is, then, the place of given and irreducible mediation, just as the canonization of the Scriptures is an institutional, and hence founding, fact. When a "look" is taken in the name of holiness and inspiration and therefore of the logic of the believer, it can only be concerned with the "outside" order of a religious symbolism that appears in the determinate history of an institutional canonization. (shrink)

We offer a reading of some passages from Wittgenstein’s Tractatus Logico-Philosophicus in which, dealing with the symbolic constructions of arithmetic, Wittgenstein puts in motion the most outstanding features of Leibniz’s concept of Symbolic Knowledge: the computational and the “ecthetic” functions of the notion of Symbolic Blind Though. We begin with a brief presentation of some conceptual distinctions proposed by Oscar Miguel Esquisabel in his investigation about the Leibnizian origin of the tradition of Symbolic Knowledge. We then contrast these topics with (...) the way Pasquale Frascolla interprets those same Tractarian passages, emphasizing the way in which he suspends any relevant sense in which we could speak about formal knowledge in Wittgenstein’s opera. To make our criticism better suited, our projection of Leibnizian lights into the Tractatus and into Frascolla’s interpretation of it is assisted with a concise exposition of one historical development in the Leibnizian tradition. Grounded in a study in which Javier Legris retraces the features of Symbolic Blind Though in Frege’s works, we then conclude proposing the advantages of our approach. (shrink)

In diesem Aufsatz wird der Versuch unternommen, bestimmte Veränderungen im zeitgenössischen französischen literarischen Feld unter den drei Gesichtspunkten der mechanischen Kausalität (Produktionsbedingungen), der expressiven Kausalität (Weltanschauung und historische Narrative) und der strukturellen Kausalität (Feldeffekt) aufzugreifen und aus der Perspektive der longue durée neu zu vermessen. Die Marginalisierung der experimentellen Literatur im Feld des Verlagswesens aufgrund der Konzentrationen und des steigenden Rentabilitätsdrucks hat zu einer Repolitisierung dieser Literatur geführt, die jedoch nicht deren Heteronomisierung impliziert, da sie über einen Prozess formaler Entscheidungen (...) und des Schreibens entsteht, in dessen Verlauf es zu einem Dialog mit der Geschichte des Feldes und zur Hinterfragung der Position und Rolle von Schriftsteller*innen in einer Gesellschaft kommt, in der das Storytelling den öffentlichen Raum erobert. (shrink)

Boundary Images investigates the political, material, and visual work that images do to cross and blur the boundaries between the technological and biological and between humans, machines, and nature. Exploring the limits of the visual and beyond what can be seen, Boundary Images posits these boundaries as starting points for the production of new and radically different ways of knowing about the world.

Bultmann a-t-il été en partie victime d’une certaine « logique du protestantisme » ? R. Marlé a posé la question. Un théologien protestant peut être d’accord pour le fond avec la critique catholique, mais en la reprenant dans un esprit différent qui fera valoir la particula veri propre à Bultmann. On passera en revue à cet effet les quatre principaux griefs qui lui sont adressés.a) Réduction, au profit de la foi, de l’objectivité de l’historique et de celle du monde. — (...) L’objectivité à revendiquer est celle des données de la croyance, qui sont incarnées, et celle du monde comme lieu de salut. b) Survalorisation de la subjectivité de l’acte de foi au détriment de son contenu. — La particularité de l’engagement de foi dans le présent doit être maintenue, intégrée à une mémoire et à un corps de symbolismes et de références. c) Rejet de la révélation de Dieu à l’extérieur de la raison et de l’expérience historique. — Contre un refus radical à l’excès des médiations de la croyance, on maintiendra que Dieu est « pensable », sans que cela revienne à le « comprendre ». d) Insuffisance de la conception de la théologie comme simple intellectus fidei. — L’exercice théologique doit se déployer sous un horizon universel, mais aussi à un niveau socio-culturel attentif à toutes les inscriptions du religieux dans l’histoire et les mentalités.En définitive, on peut tenir le « fidéisme » du Bultmann pour l’illustration d’un « destin protestant », sans qu’il ait renié pour autant la théologie dialectique, mais pas davantage la théologie libérale, en tant que la première est une riposte articulée à la modernité et non un retour en arrière.Was Bultmann, to some extent, a victim of a certain “Protestant logic”? R. Marlé asked that question. A Protestant theologian can fundamentally agree with the Catholic position but take it in a different spirit, which would highlight the particula veri proper to Bultmann. The four principal complaints addressed to Bultmann in this matter will be reviewed.a) Reduction, in favor of the faith, of the objectivity of the historical and that of the world. — The objectivity demanded is for the tenets of belief, which are incarnate, and for a world as the place of salvation. b) Overvaluing of the subjectivity of the act of faith to the detriment of its content. — The particularity of the engagement of faith in the present must be upheld, integrated into a memory and a body of symbolisms and references. c) Rejection of the revelation of God outside reason and historical experience. — Against a radical refusal of the excess of mediations of belief, one can hold that God is “thinkable”, without being “understood”. d) Lack of the conception of theology as simple intellectus fidei. —The theological task should spread itself under a universal horizon, but also to a socio-cultural level that is attentive to all the inscriptions of the religious in history and mentalities.Finally, one can hold the “fideism” of Bultmann as an illustration of a “Protestant destiny”, without necessarily denying dialectical theology. Nor, indeed, liberal theology, in so far as the former is an articulated reply to modernity and not a return to the past. (shrink)

Ce texte sanctionne la double existence de la théologie d’une part, des sciences des religions de l’autre. Cette dualité est non dépassable, pour des raisons de fond relatives aux « intérêts » humains et sociaux en cause à chaque fois. Mais cette dualité peut être féconde pour chacune. Moyennant bien sûr qu’on les repense, l’une comme l’autre. Ce à quoi s’exerce la présente contribution. Qui précise au final en quoi la théologie, ainsi repensée, peut être riche d’enseignements pour les sciences (...) des des religions, et en quoi les sciences des religions sont pleines de richesses humaines instructives pour le travail et la réflexion théologiques, tout en étant en même temps un lieu de défis et une occasion de déplacements qui ne peuvent qu’en relancer la réflexion. (shrink)

Este artículo se propone analizar las prácticas sociales y culturales de dos colectivos de migrantes en dos países latinoamericanos: el caso de los inmigrantes argentinos en Chile y de los inmigrantes senegaleses en Argentina. Comprendemos que estas prácticas tienen como trasfondo el encuentro entre compatriotas y apelan a la creatividad y espontaneidad en el contexto de integración a la sociedad de destino, contribuyendo a formar redes y lazos sociales quizás antes no existentes. Estas actividades creativas y re-creativas contribuyen a la (...) configuración de la identidad nacional en un contexto migratorio, a la vez que tienen en común surgir de manera espontánea, sin planificación previa, e ir configurando una red de relaciones que consolidan tanto la “identidad argentina” como la “identidad senegalesa” en el contexto migratorio de recepción. (shrink)

Résumé Au xix e siècle naît une nouvelle éthique professionnelle du créateur qui remet en cause l’association du Beau, du Bien et du Vrai sur laquelle reposait l’esthétique classique. La séparation entre l’art et la morale s’opère au nom de deux valeurs, le Beau et le Vrai, qui s’autonomisent par l’intermédiaire du développement de l’esthétique et de la science. En littérature, elle est l’œuvre des deux grands courants romanesques de la première moitié du xix e siècle, le romantisme et le (...) réalisme. De ces deux courants, Flaubert opère une synthèse originale, qui lui vaut d’être traduit en justice. (shrink)

O livro reúne textos apresentados no II Workshop de Filosofia e Ensino, realizado na UFRGS em 2015, com a temática "Epistemologia e Currículo" -/- .

Decision making is an area of profound importance to a wide range of specialities - for psychologists, economists, lawyers, clinicians, managers, and of course philosophers. Only relatively recently, though, have we begun to really understand how decision making processes are implemented in the brain, and how they might interact with our emotions.'Emotion and Reason' presents a groundbreaking new approach to understanding decision making processes and their neural bases. The book presents a sweeping survey of the science of decision making.

L’article part du contemporain et de ce qui en affecte le religieux, un effondrement des médiations sociales et la montée de religiosités privées vivant d’un rapport direct à la vérité. Il reprend ensuite certains des motifs en cause, décalant les oppositions reçues. Ainsi sur les médiations, à repenser en lien à ce que sont tant le religieux que le social, sur l’extériorité, à repenser en lien à ce qu’est le sujet, sur ce qu’est une tradition, à repenser comme cristallisation culturelle (...) et institutionnelle d’une voie d’accomplissement de l’humain, à investir et valider comme telle, hors système auto-référencié. L’article fait enfin retour sur ce qu’il en est du christianisme, dans sa consistance propre, en principe faite d’une suite d’acculturations au creux des sociétés et des cultures, et vivant d’instances diverses et irréductibles. L’article y reprend le motif de l’expérience dite religieuse et en rapport à ce qui peut être une transcendance, mais cristallisée en corps à corps avec le monde et ce qui s’en éprouve et s’en dit, une expérience alors féconde, mais ainsi seulement. (shrink)

O texto fornece distinções conceituais engendradas desde uma perspectiva para o ensino de filosofia que contempla, em seu horizonte, o projeto a construção de uma didática mínima da lógica para o ensino médio. Após a apresentação de alguns aspectos positivos da referida perspectiva são indicadas duas maneiras usuais de compreender e praticar o ensino de lógica. O objetivo central do texto é mostrar como, desde a perspectiva inicialmente esboçada, os esclarecimentos conceituais propostos podem sugerir caminhos interdisciplinares para a didática da (...) lógica sem perda da especificidade da disciplina. The text provides some conceptual distinctions generated from a perspective on teaching philosophy according to which the project of a "didactica minima" for logic in high schools is contemplated. After a brief presentation of some positive aspects of the perspective from which the distinctions are proposed, two common ways of teaching logic are considered. The aim of the paper is to show how the perspective proposed can clarify some topics on the issue of teaching logic in an interdisciplinary way, without losing the specifics of the discipline. (shrink)

« Rythmes et Croyances au Moyen-Âge » Journée d'études organisée par Marie Formarier et Jean-Claude Schmitt 23 juin 2012 – Paris Présentation : Cette journée d'études a eu pour objectif de faire dialoguer les diverses disciplines concernées par le rapport entre rythmes et croyances au Moyen-Âge. Elle a accueilli des historiens, des anthropologues, des sociologues, des philologues et des linguistes. Présents dans la langue latine et les langues vernaculaires, dans la rhétorique du sermon, la prière et (...) - Histoire – (...) NOUVELLE JOURNÉE d'ÉTUDES. (shrink)

Le terme « féminisme » n’a pas vraiment changé de sens depuis les années 1970 ; en revanche, il y a une évolution du féminisme.Du point de vue sémantique, les choses n’ont pas vraiment changé. On sait que le terme « féminisme » est un néologisme qui date de 1860, et à l’époque ce néologisme avait une connotation inquiétante, à..