In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 347 Anoelus Silesius, le POlerin ChOrubinique. By Eugene Susini. (Paris: Presses Universitaires de France, 1964. 2 vols.) "II a fallu pratiquement attendre le vingti~me si~cle pour que ffit donn~e sa vdritable place Angelus Silesius (de son vrai nom Johannes Scheffier) tomb~ dans l'oubli ou presque pendant plus de deux cents ans," ~crit M. Eugene Susini, Professeur en Sorbonne, dans son introduction au P$lerin Ch~rubinique. Mais si les (...) travaux consacr~s ~ ce podte mystique sont ddj~ nombreux, on n'avait jusqu'~ present ~ditd en France que quelques fragments, ~parpill~s dans des anthologies. Depuis l'ouvrage de M. Henri Plard (1943), il n'y avait pas eu d'ddition qui present ~t ~ nouveau le texte original et une traduction en regard. C'est maintenant chose faite, et M. Susini fair plus que combler cette lacune. En effet, les textes d'Angelus Silesius (16241677 ) sont prdcddds d'une introduction historique, biographique et litt~raire, dtude substantielle sur le milieu off v~cut Angelus Silesius, et sur son itin~raire spirituel. L'originalitd profonde de ce catholique converti se ddgage de cette dtude, dont l'ampleur et la concision forcent l'admiration. Ce n'est pas tout. Ace premier volume un second fait suite, consaer~ ~ d'abondantes notes (178 p.) relatives aux distiques et aux quatrains; ces derni~res s'~elairent les unes les autres, et grace ~ une minutieuse critique interne et externe, ces vers sont replaces dans un contexte plus vaste que le prdsentateur a pris soin d'~clairer par de constantes r~f~rences ~ des passages d'autres oeuvres mystiques, ou des Ecritures elles-mdmes. Enfin, un index alphabdtique complete tr~s utilement ces notes (p. 179 s 257). On ne salt ce qu'il convient d'admirer le plus, le travail de l'~rudit et de l'historien, ou celui du traducteur. La t~iche n'dtait pas aisde; il fallait rendre en alexandrins ce qui avait dt~ compos~ de m~me, afin de laisser aux sentences non seulement leur saveur, mais aussi leur forme d'dpigrammes-proverbes. I1 faut dire que la r~ussite est totale. Le P~lerin Ch~rubinique est en m~me temps un ouvrage ddfinitif, car on ne volt pasce que pourrait apporter une nouvelle traduction, une prgsentation du texte original different, ou un nouveau recueil de notes--ces derni~res ~tant ici d'une grande ampleur. C'est un ouvrage important, non seulement pour le germaniste, mais aussi pour l'historien des litt~ratures, et celui des religions. ANTOINE F~IVRE The Sense oj Decadence in Nineteenth-Century France. By Koenraad W. Swart. (Archives Internationales d'Histoire des Idles, 7; The Hague : M. Nijhoff, 1964. Pp. xi + 272. Gld. 27.50.) "Seek and ye shall find!" Scholars have generally followed this injunction and found in history pretty much what they set out to discover. For a long time, the nineteenth century was seen as an age of progress, its own self-image seeming to bear this out. More recently our own concern with decadence has led us to discover similar views in earlier times. After A. E. Carter, 1 Professor Koenraad Swart has given us The Sense o] Decadence in NineteenthJCentury France (The Hague : 1964), the seventh volume to appear in Martinus Nijhoff's International Archives of the History of Ideas. This is a broader chronicle than Carter's. It presents the antecedents of the idea of decadence from antiquity to the French Revolution, its modern forms rooted in a diversity of romantic reactions, its fin-de-si~cle culmination and its (temporary) waning before the brief affirmative revival that preceded World War I. In terms of present preoccupations, this is a timely book. A solid concluding chapter sketches "the foreign perspective," in which French developments appear as part of a broader context. The study provides a mine of information, a convenient companion and counterindicator to Bury's Idea o] Progress. Why, then, is it a dull and unsatisfactory book? In the first place because, having suggested the existence of another dimension to the histoire de grand-papa, the history of ideas cannot be written as, simply, another version of the serial chronicle of events. It... (shrink)

The second international 'Chromatiques whiteheadiennes' conference was devoted exclusively to the exegesis and contextualization of Whitehead's Science and the Modern World. In order to elucidate the meaning and significance of this epoch-making work, the Proceedings are designed to form a 'companion' volume. With one paper devoted to each of its thirteen chapters, the Proceedings aim, on the one hand, to identify the specific contribution of each chapter to Whitehead's own research program -- that is to say, to put its categories (...) into perspective by means of an internal analysis -- and, on the other hand, to identify its global impact in the history of ideas. (shrink)

La chaîne de télévision EuroNews est une alternative internationale aux grands médias audiovisuels anglo-saxons. Elle offre un même programme d'information en sept langues qui se veut objectif et anti-nationaliste. Transmettre la même actualité dans des langues différentes et faire travailler des journalistes de différentes cultures, ne sont pourtant pas des tâches faciles. Les choix politiques et organisationnels démontrent qu'EuroNews tente chaque jour de créer une « Europe de l'information ». L'expérience EuroNews prouve aussi que les diversités culturelles et linguistiques ne (...) sont pas des freins à la construction d'un programme d'information communEuroNews is an international alternative to the big English-speaking global news channels. It is unique in that it offers the same programmes in seven languages - French, Spanish, German, Italian, Portuguese, Russian and English - and with a strictly objective and non-nationalistic style and editorial line. Broadcasting the same news in different languages and getting journalists from different cultures to work together harmoniously is not an easy task. Daily editorial decisions show how EuroNews tries to speak to a common European audience. For over a decade now, EuroNews has proved that cultural and linguistic differences are not an obstacle to the creation of a broadly representative coverage of events. (shrink)

This article discusses a rare instance of the highest national courts explicitly addressing traffic signs in their judgments or decisions. It critically examines the standpoint expressed by the Polish Constitutional Tribunal and the Supreme Court, according to which the basic traffic sign categories in Poland—obligatory, prohibitory, informative and warning—are not separable [e.g. prima facie non-normative signs can also be normative ]. These courts formulated this idea when addressing the legal question concerning the applicability of legal provision penalizing failure to comply (...) with a traffic sign to parking a car without paying a fee in an area marked by an informative sign that indicates the need to charge a fee for parking. The article analyses and criticizes the relevant standpoint of the Polish Constitutional Tribunal and the Supreme Court. It shows how many negative consequences can result from frivolous treatment and neglect of traffic signs. It also reconstructs some possible practical recommendations concerning not only traffic signs but also visualizations of legal rules in general. (shrink)

Text in French. Les 31 mai, 1er et 2 juin 2006, la Faculté de Théologie de l'Université catholique de Louvain a organisé, en collaboration avec le Centre de philosophie pratique Chromatiques whiteheadiennes, un colloque international consacré á la pensée d'Alfred North Whitehead. Les échanges ont privilégié les aspects les plus actuels d'une pensée apte á rencontrer les défis contemporains. Rejoindre l'actualité de Whitehead tant en science et en philosophie qu'en théologie suppose de pratiquer une interdisciplinarité qui est au coeur de (...) ses intuitions. Le dialogue entre scientifiques, philosophes et théologiens a permis d'apporter des précisions importantes sur la manière whiteheadienne d'appréhender les sphères en interaction de la religion, de la science et de la politique. (shrink)

Terms loaded with informational connotations are often employed to refer to genes and their dynamics. Indeed, genes are usually perceived by biologists as basically ‘the carriers of hereditary information.’ Nevertheless, a number of researchers consider such talk as inadequate and ‘just metaphorical,’ thus expressing a skepticism about the use of the term ‘information’ and its derivatives in biology as a natural science. First, because the meaning of that term in biology is not as precise as it is, for instance, in (...) the mathematical theory of communication. Second, because it seems to refer to a purported semantic property of genes without theoretically clarifying if any genuinely intrinsic semantics is involved. Biosemiotics, a field that attempts to analyze biological systems as semiotic systems, makes it possible to advance in the understanding of the concept of information in biology. From the perspective of Peircean biosemiotics, we develop here an account of genes as signs, including a detailed analysis of two fundamental processes in the genetic information system (transcription and protein synthesis) that have not been made so far in this field of research. Furthermore, we propose here an account of information based on Peircean semiotics and apply it to our analysis of transcription and protein synthesis. (shrink)

The aim of the paper is that of investigating the concept of “person” in the context of Italian law on informed consent and advance healthcare directives. The following paper will first consider the importance of the concept of “person” within bioethics; secondly it will exhibit how there are different levels of bioethics, and that on the discussion level of laws and regulations, concepts worthy of metaphysical and value references cannot be used, because they must be shared by everyone in a (...) pluralistic society. I’ll then move on to discuss the law on informed consent and advance healthcare directives; first I’ll discuss the references to the Italian Constitution, showing that the implied concept of “person” is closely linked to the concepts of “equality” and “autonomy”, and finally I’ll discuss the particular case of minors and the protection that the law provides them. (shrink)

Covid 19 made it clear once again: to inform is not to communicate. To communicate is to live. Three dimensions of communication can be distinguished: sharing, stumbling upon incommunication, the damage of acommunication. Human communication is always more complex and more fragile than technical communication. Information, whatever it is, concerns the message; communication concerns the relationship, therefore the test of the other. The challenge of the sequence otherness-cultural diversity-cultural cohabitation? To manage to make the respect of identities and universality cohabit. (...) Incommunication is not an obstacle to the construction of Europe, on the contrary, it is its condition. This is a paradoxical situation but one that illustrates the paradigm shift in political communication. To cohabit without losing identities. Such is the insane bet that the Europeans have succeeded in making. (shrink)

Au fil du temps, les données personnelles semblent avoir changé de nature. Désormais, elles saisissent des éléments intrinsèques de la personne. Or, en même temps, elles paraissent échapper à la maîtrise de l’individu, et ce, à deux égards. Premièrement, la personne ne parvient pas à les appréhender intellectuellement. Deuxièmement, elle semble être dans l’impossibilité de les protéger juridiquement. Cette situation aboutit à une utilisation étendue et moins contrôlée des informations, utilisation dont le but est d’anticiper les besoins et comportements (...) de l’individu. Ce dernier est enfermé dans un profil qui ne peut lui correspondre parfaitement, mais sur la base duquel sont pourtant prises des décisions à son égard. Un nouveau modèle se construit, automatisé et systématisé, dans lequel la personne est objectivée et réduite à un amas d’informations. L’éthique n’est alors plus vecteur d’équilibre et se fragilise au fur et à mesure de l’appréhension des informations personnelles. (shrink)

In contemporary society, information unsurprisingly morphed into commodity. The IT industry that functions in the market economy and that perceives information as commodity encountered numerous problems that are related to specific features of information. These problems triggered two parallel developments aiming at the protection of intellectual property claimed for the creation of informational contents. On the one side, traditional intellectual property laws were expanded to cover certain aspects of privately owned or privately claimed cultural information. On the other side, new (...) technological devices were developed to provide technological protection for information defined as private property. Tensions and rivalry between both areas of regulation, legal and technological, became particularly visible within the debate about Digital Rights Management (DRM). This debate emerged as a response to institutionalized legal protection of intellectual property that was frequently perceived in the concerned industry as rigid and inadequate. Nowadays, tensions between legal and technological means of protection remain problematic in the emerging law of information. These tensions are rooted in mutually excluding economic interests, yet also in the concepts in which they are expressed and regulated. Therefore, this essay analyzes processes of concept creation in the named approaches to information perceived as commodity. It shows that the adequate solution of regulatory problems depends upon the clarification of conceptualization processes in legislative initiatives rather than on compromises related to economic interests of stakeholders taking part in the debate about the appropriate attribution of digital property rights. This essay concludes upon the idea that legislative measures constitute the most efficient mechanism to regulate social conflicts, not only in the area of digital law. As a further consequence of this finding, the author proposes an overhaul of the concept of copyright as the first step towards a better conceptual framing of the law of cultural contents. (shrink)

La question de la liberté politique effective des hommes dans un monde globalisé travaille la crise de l’État-nation. Cette crise ne renvoie nullement à un déclin mais à une double contradiction, celle d’être à la fois le lieu de naissance de la liberté du citoyen et celui d’une volonté collective contrainte, pour ne pas dire contrariée dans certains cas. Il ne s’agit pas de louer ou blâmer la dynamique de la mondialisation mais d’en comprendre l’ambivalence dès lors que l’on envisage (...) l’alliance de la puissance et de la volonté comme facteur d’une liberté nationale plus effective au plan interne et dans l’ordre international. À la fois irréductible et dépassable, l’État-nation comme réalité critique surgit dans l’entre-deux-guerres dans les débats qui animent tous les milieux intellectuels, notamment catholiques comme en témoignent les positions clivées entre Joseph Delos et Gaston Fessard. Ce premier moment fonde les interrogations qui travaillent notre réflexion présente balancée entre la volonté de replacer les nations démocratiques au cœur de la marche globalisée du monde et la nécessité d’intégrations stratégiques régionales. (shrink)

The article presents the results of the analysis of international legal regulation of the protection of freedom of speech, the right to freedom of expression within the UN and the Council of Europe. A comparative analysis of the definition of the right to express views and beliefs in various international legal acts was made. The case law of the European Court of Human Rights in cases related to the exercise of the right to express one's views and beliefs on the (...) Internet was considered. The analysis of the legislation of foreign countries regulating the right to express views and beliefs online was carried out. The materials of the article are of practical value for scientists and practitioners dealing with the issues of legal regulation of freedom of speech, the right to express views and beliefs, for forecasting and planning scientific research, improving legislation, for higher education teachers in educational activities, as well as for all interested persons. (shrink)

Les technologies de l'information et le e-learning sont souvent invoqués par les grands organismes internationaux de coopération comme l'unique moyen de sauver de ses faiblesses l'enseignement supérieur en Afrique. Le renforcement des universités traditionnelles, la modernisation de leurs laboratoires, les dotations en faveur de leurs bibliothèques ne semblent jamais être proposés comme solution. Ce positivisme technologique trouve l'une de ses principales manifestations dans le lancement par la Banque mondiale, en 1997, de l'Université virtuelle africaine . Près de dix ans après (...) sa création, elle se situe encore au coeur des stratégies des institutions financières internationales concernant l'enseignement à distance en Afrique. Etudier l'UVA conduit à s'interroger sur les objectifs éducatifs et politiques de ses commanditaires. Contribue-t-elle à améliorer la situation des établissements d'enseignement supérieur africains?The information technology and e-learning are often used by major international cooperation as the only way to save weaknesses of higher education in Africa. Strengthening of traditional universities to modernize their laboratories, allocations for their libraries never seem to be offered as a solution. This technology is positivism one of its main events in the launch of the World Bank, in 1997, the African Virtual University . Nearly ten years after its creation, it is still at the heart of the strategies of international financial institutions for distance education in Africa. UVA Study raises questions about educational goals and policies of its sponsors. She contributes to improving the situation of African higher education institutions? (shrink)

L'aventure de Jacques et Raîssa Maritain constitue un parcours unique par son ampleur et son rayonnement. Centre de gravité de la vie spirituelle et littéraire pendant l'entre-deux-guerres, point de ralliement des générations perdues et refuge des poètes maudits, le couple tissa autour de lui le réseau d'influence le plus riche et foisonnant de l'histoire de ce siècle. Disciples de Bergson et de Léon Bloy, confidents de François Mauriac, de julien Green et de Jean Cocteau, amis de Péguy, de Mounier et (...) de Paul VI, et jetant entre les milieux littéraires, artistiques et catholiques d'invisibles passerelles, Jacques et Raïssa Maritain menèrent dans le même temps une expérience de vie spirituelle fascinante. Convertis à vingt ans, ils se firent tous deux messagers de Dieu sur les routes du monde, mendiants du Ciel au nom d'un nouvel humanisme, et ils s'engagèrent ensemble dans les combats essentiels de leur temps pour faire prévaloir en tous lieux la primauté du spirituel. On connaît l'œuvre philosophique considérable laissée par Jacques Maritain, qui garde une audience internationale. Mais cette première biographie, qui s'appuie entre autre sur une importante correspondance inédite, révèle la trame même d'une réflexion qui touche aux multiples domaine de la connaissance : une destinée d'errance et d'exil, de grandes amitiés et de combats souvent âpres contre l'injustice et les dérives du monde moderne, notamment celles de l'Eglise. C'est aussi la face invisible et secrète de la vie d'un couple qui nous est ici dévoilée. Unis par un amour fou et liés par un vœu de chasteté, les Maritainlivrèrent leur existence à Dieu sans partage, au prix pour Raïssa de "la plus dure mort à soi-même" et, pour tous les deux, d'une bouleversante solitude. (shrink)

L'oeuvre de Jean-Luc Marion de l'Académie française, s'est progressivement imposée sur la scène philosophique française et internationale depuis plus de trois décennies. Successeur d'Emmanuel Levinas à la chaire de métaphysique de Paris-IV Sorbonne (1995-2011) et successeur de Paul Ricoeur à l'University of Chicago (2003-2011), il occupe aujourd'hui, succédant à David Tracy, la chaire de théologie fondamentale de cette même université américaine, ainsi que la Chaire Domi- nique Dubarle : "Philosophie et théologie" de l'Institut catholique de Paris. Lorsqu'il récapitule son itinéraire (...) de recherche, J-L Marion distingue trois "moments " : les études cartésiennes, la phénoménologie et la théologie. De nombreux travaux, plusieurs thèses de doctorat lui ont été déjà consacrés dans ces différents champs où elle continue cependant de s'élaborer, suscitant l'admiration, mais aussi, le plus souvent en raison de sa haute technicité conceptuelle, de lourdes incompréhensions. Le présent ouvrage, issu d'une séance publique de débats et intégrant les "réponses" du principal intéressé, n'a pas pour seule ambition de lever celles-ci ; en ouvrant les trois volets de l'oeuvre, il engage un dialogue direct avec l'auteur, interrogeant l'une des pensées philosophiques les plus fécondes de notre temps. (shrink)

Le Journée d’étude « Pour des intelligences artificielles au service du corps vulnérable : Les contreforts de l’éthique et du droit » tenu en décembre 2021 à l’Université catholique de Lyon, en France, a permis d’explorer si l’intelligence artificielle (IA) pouvait être un levier permettant de restaurer l’égalité entre les pauvres et les riches, les femmes et les hommes, les handicapés, les sujets âgés? En contexte de pandémie Covid-19, cette question se pose partout, incluant diverses instances internationales, comme les (...) Nations Unies (ONU) et l’Union internationale des communications (UTI). Cette question nécessite de faire une analyse d’impact (levier) de l’IA pouvant engendrer plus de justice sociale (réduction des inégalités). Comment produire une telle analyse pour que l’IA puisse bénéficier à toutes et à tous sans exclure des citoyennes et citoyens de communautés marginalisées? Le problème éthique difficile à résoudre est le suivant : jusqu’où l’impact de l’IA maximise-t-il la justice en réduisant les inégalités? Ici l’analyse repose sur la connaissance des dispositifs de l’IA pouvant avoir un impact réel ou négatif. Le but de cette présentation sera de montrer, à partir de notre cadre d’analyse d’impacts des technologies et de différents textes publiés, les forces et faiblesses de l’IA, pour répondre à cette question. En appliquant ce cadre de référence, nous procédons de la façon suivante : 1) situer le problème complexe des inégalités: celles qui sont de nature générationnelle et socioéconomique auxquelles l’IA n’a que peu d’impacts; des inégalités auxquelles l’IA peut avoir des impacts, dont l’inclusion numérique et les inégalités sociales; 2) situer la terminologie de l’IA : IA faible (algorithmes) ou complète (décisionnelle et autonome); 3) faire une analyse des inégalités : inclusion numérique et inégalités sociales montrant les forces et faiblesses de l’IA. (shrink)

Cette note présente le contenu du document de Ravenne , dernier accord de la Commission mixte internationale pour le dialogue théologique entre l’Église catholique et l’Église orthodoxe, intitulé «Conséquences ecclésiologiques et canoniques de la nature sacramentelle de l’Église. Communion ecclésiale, conciliarité et autorité». On propose ensuite une évaluation de ce texte qui offre les fondements ecclésiologiques d’une réflexion commune sur la primauté de l’évêque de Rome.

En donnant des informations sur les lieux et les moyens de la formation théologique autour des deux grands pôles que sont pour l’Afrique de l’Ouest la faculté catholique d’Abidjan et celle de Yaoundé, on est amené à repérer, sans doute, les insuffisances et les difficultés de ces institutions de création récente, mais l’article met surtout l’accent sur les spécificités africaines des cours proposés, s’ajoutant aux enseignements fondamentaux conformes aux exigences définies par la Constitution Apostolique Sapientia Christiana.

La pensée du philosophe et mathématicien britannique Alfred North Whitehead (1861–1947) connaît un regain d'intérêt autant chez les philosophes anglo-saxons que chez les philosophes continentaux. Les contributions isolées sur les recherches logiques et mathématiques, sur les recherches épistémologiques et la philosophie de la nature, ou encore sur la métaphysique et le rôle des idées théologiques de cet auteur se multiplient. Il a semblé aux coordinateurs des « Chromatiques whiteheadiennes » — Michel Weber (Université catholique de Louvain) et Pierre Rodrigo (Université (...) de Bourgogne) — que le temps est mûr pour un développement en série de réunions internationales francophones dévolues à l'ensemble de ses positions philosophiques et à leur évolution. Le réseau « Chromatiques whiteheadiennes » a en conséquence pour objectif premier de fédérer les recherches sur les différents aspects, nuances et implications de la pensée de A. N. Whitehead. Si ses activités sont de facto ancrées dans l'horizon culturel francophone, elles n'en demeurent pas moins ouvertes, d’une part, au dialogue international (comme en témoigne la place qui est réservée aux communications en langue anglaise lors de nos réunions scientifiques) ; et d’autre part à des contributions, d’origine philosophique diverse, portant sur le concept de processus. À l'heure actuelle, deux types de réunions internationales sont programmées : des journées d'étude bilingues (Liège 2001, Louvain-la-Neuve 2003, Saint-Jodard 2005, Nantes 2005, Nice 2006, Huy 2007) et des séminaires de recherches en français qui assurent la continuité des contacts scientifiques entre chercheurs plus régulièrement que ne peuvent le faire les colloques. Ces séminaires sont le fruit d’une collaboration avec l'équipe « Philosophies de l'expérience » du Département de philosophie de l'Université de Nantes. Accueillis depuis 2002 par le Centre d'Études sur le Pragmatisme et la Philosophie Analytique (CEPPA), Université Paris 1 Panthéon Sorbonne-École Doctorale, ils ont pour but premier de mettre en contact les doctorands whiteheadiens et d'offrir un lieu de dialogue entre ceux-ci et chercheurs expérimentés. La collection « Chromatiques whiteheadiennes » est, à titre principal, l’organe des différentes activités promues par le réseau : elle accueille les Actes des journées d’étude et l’Annuaire (« Chromatikon ») qui publie, entre autre, le compte-rendu des séminaires les plus marquants. À titre secondaire, elle publie les monographies et ouvrages collectifs qui se veulent être le vecteur de la pensée du processus en francophonie, et ce tout spécialement lorsqu’elles promeuvent un dialogue interdisciplinaire. (shrink)

Courant de pensée fréquemment assimilé à l'idéologie ultralibérale des startuppers et des magnats de la Silicon Valley, le transhumanisme fait depuis quelques années l'objet d'une franche controverse des deux côtés de l'Atlantique. Mais comme souvent, l'inflation d'une polémique sur la scène publique politise les débats et renforce les oppositions, au détriment du souci de la nuance, de la diversité des lectures et des angles d’analyse possibles d’un phénomène complexe. Car le transhumanisme est bien un phénomène complexe, irréductible à l’épouvantail de (...) paille que ses innombrables pompiers pyromanes en proposent, ou à l’image, bien souvent idéalisée, que ses promoteurs en dépeignent. Qu’il s’agisse – ou pas – de " l’idée la plus dangereuse du monde " (Francis Fukuyama), le présent ouvrage introduit de façon critique, pluridisciplinaire et multi-perspectives à la pluralité des voix, des acteurs, des questions, des idées et des visions qui font aujourd’hui scintiller ce courant de pensée. A n’en pas douter, le plus grand mérite du transhumanisme est de mettre ses critiques au défi de lui trouver des alternatives et de reprendre à nouveaux frais les questions les plus fondamentales qui nous hantent depuis l’aube de l’humanité : la vie, l’amour, la mort, la destinée humaine. L’ouvrage intéressera un public cultivé et lecteur. De portée philosophique, il est cependant accessible et conçu pour des non spécialistes. Il constituera notamment une ressource incontournable pour tout enseignement sur la thématique abordée. Cet ouvrage est le fruit du travail conduit, en collaboration avec l'Université de Namur, par la chaire Ethique, technologie et transhumanismes de l’Université catholique de Lille. A travers un séminaire annuel, l’organisation de nombreuses journées d’études et de deux colloques internationaux sur le sujet, la chaire s’est imposée comme la principale source d’expertise reconnue non seulement dans l’espace francophone mais aussi à l’échelle internationale. (shrink)

Cet ouvrage, qui contient les actes d’une conférence internationale tenue en mars 2008 à l’Université Catholique du Sacré Cœur de Milan, permet de mesurer les progrès réalisés dans la connaissance de Stobée depuis les Doxographi Graeci de Diels, sur les plans tant philologique que doxographique et thématique. L’épaisseur du volume, muni d’un index locorum et d’une bibliographie étoffée, interdit de faire autre chose, dans le cadre d’un compte-rendu, qu’indiquer brièvement les points saillants...

Jean-Francois Lyotard was one of the founding members of the College Internationale de philosophie. Ha has taught at Vincennes, Saint Denis and is currently Professor of Philosophy at the University of California at Irvine. Several of his books have appeared in English, notable The Postmodern Condition, Just Gaming and The Dirrerend. The Lyotard Reader is a collection of Jean-Francois Lyotard's most important and significant papers to date. While they are all written from within philosophy, they seek to address subjects as (...) wide-ranging as film, painting, psychoanalysis, Judaism and politics. The originality of Lyotard's work means that it can not be readily situated within any one philosophical tradition. Instead he returns philosophy itself to debates across a range of areas and, in so doing, redefines the philosophical enterprise. A number of chapters in The Lyotard Reader appear for the first time in English. This is the most comprehensive collection available of Lyotard's work, work has profoundly influenced debates on the Enlightenment, on modernity, on postmodernity, on the transmission f information, on literary theory and on philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:429 THE HUME LITERATURE FOR 1985 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; £9.50), which also lists the main earlier writings on Hume. (The book is still in print.) Publications of the years 1977 to 1984 were listed in previous issues of Hume Studies. What follows here will bring the (...) record up to the end of 1985. Readers are invited to inform me of any omissions, and keenly requested to send me offprints of their own articles and reviews. Hardly any do so at present, and it would greatly ease the labour of collection. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of this annual bibliography, with addenda consisting of items omitted through ignorance in previous years. References to recently appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQ American Philosophical Quarterly HPQ History of Philosophy Quarterly JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JP Journal of Philosophy PAS Proceedings of the Aristotelian Society PB Philosophical Books PQ Philosophical Quarterly PR Philosophical Review RIP Revue Internationale de Philosophie RM Review of Metaphysics TLS Times Literary Supplement 430 Other abbreviations should be obvious enough, and mainly follow the British Standard (no. 4148). AGASSI, J. "The Unity of Hume's Thought", Hume Studies (10th Anniv. Issue), 87-109. AUSTIN, W. H. "Philo's Reversal", Phil. Topics 13, no. 2, 103-12. BADIA CABRERA, M. A. "Hume's Natural History of Religion: Positive Science or Metaphysical Vision of Religion", Diálogos 20, 71-8. BAIER, A. Postures of the Mind, ch. 10 ("Promises, Promises, Promises"), ch. 11 ("Civilizing Practices"). London, etc. BEHAN, D. P. "Hume's Labyrinth", HPg 2, 309-22. BENNETT, D. "Hume's Pride", in B. Vermazen, Essays on Davidson, 89-91. Oxford. BIRO, J. L. "Hume and Cognitive Science", HPQ 2, 257-74. BLANDINO, G. "Le causalitate. Discussion sur le criticas de D. Hume" [in Interlingua, with French and English], Aquinas 28, 247-57. BRICKE, J. "Locke, Hume and the Nature of Volitions", Hume Studies (10th Anniv. Issue), 15-51. BROOKS, D. "Hume's Bundle Theory of the Mind", S. African J. Phil. 4, 75-84. BROOKS, D. H. M. "Strawson, Hume, and the Unity of Consciousness", Mind 94, 583-6. CAMPBELL, K. "John Passmore and Hume's Moral Philosophy", Hume Studies 11, 109-24. CAPALDI, N. "The Historical and Philosophical Significance of Hume's Theory of the Self", in A.J. Holland, Philosophy, Its History and Historiography, 271-85, Dordrecht, etc. 431 CARLSON, G. R. "Hume and the Moral Realists", Australas. J. Phil. 63, 407-18. CHAKRABARTI, T. K. "Hume's Definitions of Cause", J. Indian Council Phil. Res., 67-75. CHEN, W. -S. Article (in Chinese) on Hume on personal identity, in Phil. Rev. (Taiwan) 8, 123-42. CLARK, S. R. L. "Hume, Animals and the Objectivity of Morals", P£ 35, 117-33. CLERO, J. P. La philosophie des passions chez David Hume. (301 pp.) Paris. DANIEL, S. C "The Problem of Identity of Objects in Hume's Philosophy", Indian Phil. Q. 12, 1916. DAVIE, W. "Hume on Morality, Action, and Character", HPQ 2, 337-48. DEWITT, R. "Hume's Probability Argument of I, iv, 1", Hume Studies 11, 125-40. DONNICI, R. "Husserl sull' etica di Hume. Dalle lezioni inedite del 1902", Rivista di storia della filosofia 40, 449-70. ENC, B. "Hume on Causal Necessity: A Study from the Perspective of Hume's Theory of Passions", HPQ 2, 235-56. FERREIRA, M.J. "Hume's Naturalism - 'Proof and Practice", P£ 35, 45-57. FLAGE, D.E. "Hume on Memory and Causation", Hume Studies (10th Anniv. Issue), 168-88. [11 (1985) 166-72] FLAGE, D.E. "Perchance to Dream: A Reply to Traiger", Hume Studies 11, 173-82. (on Traiger 1985b) FLAGE, D.E. "Hume's Ethics", Phil. Topics 13, no. 3, 71-88. FLEW, A. "Impressions and Experiences: Public or Private?", Hume Studies 11, 183-91. 432 FOGELIN, R.J. Hume's Skepticism... (shrink)

Les bases de la morale evolutionniste (8e ed.) / par Herbert SpencerDate de l'edition originale: 1905Sujet de l'ouvrage: Morale evolutionnisteCollection: Bibliotheque scientifique internationale; 35Ce livre est la reproduction fidele d'une oeuvre publiee avant 1920 et fait partie d'une collection de livres reimprimes a la demande editee par Hachette Livre, dans le cadre d'un partenariat avec la Bibliotheque nationale de France, offrant l'opportunite d'acceder a des ouvrages anciens et souvent rares issus des fonds patrimoniaux de la BnF.Les oeuvres faisant partie de (...) cette collection ont ete numerisees par la BnF et sont presentes sur Gallica, sa bibliotheque numerique.En entreprenant de redonner vie a ces ouvrages au travers d'une collection de livres reimprimes a la demande, nous leur donnons la possibilite de rencontrer un public elargi et participons a la transmission de connaissances et de savoirs parfois difficilement accessibles.Nous avons cherche a concilier la reproduction fidele d'un livre ancien a partir de sa version numerisee avec le souci d'un confort de lecture optimal. Nous esperons que les ouvrages de cette nouvelle collection vous apporteront entiere satisfaction.Pour plus d'informations, rendez-vous sur www.hachettebnf.frhttp: //gallica.bnf.fr/ark: /12148/bpt6k2149766. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:162. THE HUME LITERATURE FOR 1979 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship : A Bibliographical Guide (Edinburgh University Press, 1978; ¿J 5. 50), which also lists the main earlier writings on Hume. Publications of the years 1977 and 1978 were listed in Hume Studies for the last two Novembers. What follows here will bring the record (...) up to the end of 1979. Readers are invited to inform me of any omissions, and to send me offprints of their own articles. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography covering the previous year, with addenda consisting of items omitted through ignorance in previous years. References to recentlyappearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQ American Philosophical Quarterly JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JP Journal of Philosophy PAS Proceedings of the Aristotelian Society PB Philosophical Books PQ Philosophical Quarterly PR Philosophical Review RIP Revue Internationale de Philosophie RM Review of Metaphysics TLS Times Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British Standard (no. 4148). AIKEN, H. D. 'An Interpretation of Hume's Theory of the Place of Reason in Ethics and Polities', Ethics 90, 66-80. 163. ARDAO, A. 'Hume en Latinoamerica', Revista Venezolana de Fil., 143-6. BAIER, A. 'Hume on Heaps and Bundles', APQ 16, 285-96. BAIER, A. 'Good Men's Women: Hume on Chastity and Trust', Hume Studies 5, 1-19. BATTERSBY, C. 'Hume, Newton and "the Hill called Difficulty "', in S. C Brown, Philosophers of the Enlightenment (Royal Inst. Phil. Lectures, 12), 31-55. BATTERSBY, C. 'The Dialogues as Original Imitation: Cicero and the Nature of Hume's Skepticism', in D. F. Norton et al., McGiIl Hume Studies, 239-52. BEAUCHAMP, T. L. 'Self Inconsistency or Mere Self Perplexity ', Hume Studies 5, 37-44. BECK, L. W.? Prussian Hume and a Scottish Kant' in D. F. Norton et al.,· op. cit., 63-78. (repr. of 1978 paper. ) BELL, A. 'Some Spurious Hume Documents', Notes & Queries 26, 561. BIRO, J. I. 'Hume's Difficulties with the Self, Hume Studies 5, 45-54. BRANDT, R. 'David Hume: Neuere Bücher, Vorträge, Aufsätze', Philosophische Rundschau 26, 187-97. BROWN, S. C. 'The "Principle" of Natural Order: o£ What the Enlightened Sceptics did not doubt', in S. C. Brown [see BATTERSBY], 56-76. BUTT, J. The Mid-Eighteenth Century, 222-8, 312-14, 354-7. (The Oxf. Hist, of Eng. Lit., 8.) Oxford. CAPALDI, N. 'The Problem of Hume and Hume's Problem', introduction to D. F. Norton et al., op. cit., 3-21. CASULLO, A. 'Reid and Mill on Hume's maxim of conceivability ', Analysis 39, 212-19. CLARK, L. M. G. & LANGE, L. The Sexism of Social and Political Theory. Toronto"^ (includes reprints of Burns 1976 and Lacoste 1976) CONNON, R. W. 'The Naturalism of Hume Revisited', in D. F. Norton et al., op. cit. 121-45. COTTLE, C E. 'Justice as Artificial Virtue in Hume's Treatise', JHI 40, 457-66. 164. CRAIG, E. J. David Hume: Eine Einführung. in seine Philosophie. (144 pp.) Frankfurt am Main. DAVIE, G. E. 'Berkeley, Hume, and the Central Problem of Scottish Philosophy', in D. F. Norton et al., op. cit., 43-62. DEL BARCO COLLAZOS, J. L. 'Sobre la teoría de la imaginaci ón en la filosofía de Hume', Anuario filosofico 12, 131-43. DELEULE, D. Hume et la naissance du libéralisme économique. (400 pp.) Paris. FLEW, A. 'The Red Queen at Substraction? ', Hume Studies 5, 110-11. FORBES, D. 'Hume and the Scottish Enlightenment', in S. C Brown [see BATTERSBY], 94-109. GASKIN, J. C. A. 'Hume, Atheism, and the "Interested Obligation" of Morality', in D. F. Norton et al., op. cit., 147-59. GAUTHIER, D. 'David Hume, Contractarian', PR 88, 3-38. GAWLICK, G. 'Zwischen Empirizismus und Skeptizismus: Neue Literatur zu David Hume- (I) ', Philosophische Rundschau 26, 161-86. GOOSENS, W. K. 'Stove and Inductive Scepticism', Australas... (shrink)

Peut-on écrire une histoire de la philosophie au XXe siècle? N'est-ce pas trop tôt pour le faire? Les raisons ne manquent pas de reculer devant un tel projet. La philosophie du XXe siècle est si riche qu'il est difficile de l'embrasser dans sa dimension internationale. Et ce siècle est lui-même difficile à isoler de ceux qui le précèdent.Il valait pourtant la peine de relever le défi, et de tenter cette expérience inédite, tout au moins sous une forme aussi ambitieuse. En (...) regard de la confusion régnante, il devient d'autant plus urgent de mettre en perspective les débats contemporains. Les philosophes eux-mêmes en ont besoin, le grand public aussi, ainsi que les étudiants. Ce livre n'a pas d'autre ambition que de les y aider, en leur fournissant sous une forme accessible un maximum d'informations.Bien entendu, il ne s'agit pas d'un simple répertoire, d'une collection de dates, d'auteurs et de doctrines (même si, en fait, on y trouve toutes celles qui ont compté). Quelques grands débats ont dominé le siècle : il importe à la fois d'en préciser les thèmes et d'en ressaisir les enjeux. L'auteur a donc pris ses responsabilités. Il a fait des choix. Il les soumet à la discussion, tout en s'efforçant de les justifier par les arguments les plus objectifs possibles. (shrink)

Les documents officiels de l’Eglise catholique font grand usage de la Bible. La manière dont le texte scripturaire fonctionne dans les documents du magistère dépend de la théologie opératoire sous-jacente. Cet article examine les changements survenus dans la manière dont l’Eglise comprend et utilise l’Ecriture dans les documents du magistère, plus précisément dans des textes concernant la doctrine sociale de l’Église. Des exemples choisis dans les documents officiels permettent de reconnaître en gros trois paradigmes dans l’interprétation de l’Ecriture: 1) la (...) Bible comme recueil de propositions doctrinales; 2) la Bible comme archives des actions salvifiques de Dieu dans l’histoire: 3) la Bible comme vision d’une communion plénière avec Dieu et le prochain. Les deux derniers paradigmes se trouvent en germe dans le document Dei Verbum de Vatican II, tandis que le premier, qui avait été dominant dans les documents antérieurs à ce concile, a fait sa réapparition après la période de Vatican II. On montre que la compréhension de la Bible comme collection de propositions doctrinales accorde peu d’attention aux contextes historique et littéraire, tandis que les deux autres modèles s’y montrent plus sensibles, mettant l’accent sur la transformation et la communion plutôt que sur l’information. (shrink)

The discussion concerning the patenting of academic knowledge is already closed for many people. It has become a type of credo, solemnly intoned at all levels: universities must commercially valorize the knowledge that they generate as extensively as possible.The public means that are reserved for universities can never increase at the same rate as the mounting costs for highly specialized research. So universities, if they want to work at the top level, must increasingly appeal to private resources. Universities are increasingly (...) forced to aim at contract research, sponsorships, commercialised service, the patenting of technical findings, and spin-offs: Cash for knowledge!The pressure for the unfettered commercialisation of academic knowledge does not only come from within the universities. The message also comes from the politicians and those who are committed to economic prosperity. They argue that the commercialisation of intellectual property contributes to new employment because it makes new industrial developments possible and reinforces the competitiveness of ventures. They make it seem that universities form the motor of the knowledge economy.In a country without considerable natural resources and with extremely high personnel costs, innovation is of vital importance. Few convictions are equally as expressly avowed at so many differing forums. The direction of the march seems clear.It was once different. The knowledge that was acquired, deepened, preserved, and transmitted within the universities was not for sale. In fact, its sale could present difficulties because academic knowledge has never answered to the properties of a marketable thing. Use does not deplete knowledge and if you consider it your mission to bring to light knowledge, you do not want to exclude anyone from making use of it.Academic knowledge could thus not be an object of trade, at least so long as nobody was intent on keeping that knowledge secret, and so long as nobody appealed to regulations, whereby one could restrict the legal use of that knowledge. Today neither of these strategies are taboo within academic centres. The patenting of all forms of qualifying knowledge is even encouraged.A patent assumes, on the one hand, that one makes public the knowledge upon which a technique rests, while one, on the other hand, can grant use of that technique exclusively to who one gives a licence, whether or not for a fee. This system is put forth as attractive for all parties. The researchers can keep up with technical details, and the entrepreneur can commercialise the finding. Everyone is happy.Or perhaps not? Are there reasons to be concerned that universities must increasingly submit themselves to the laws of the market? Are there arguments for evaluating academic performance differently than the performance of entrepreneurs? Must one regret that knowledge is commercialised as much as possible?The proponents of the commercial orientation point out that all kinds of new incentives will give a new impetus to the old academic system and will increase the relevance of academic research. They seem to dismiss resistance to the renewal as a nostalgic outpouring of a privileged group that used to have it too good, a group that for too long knew to retreat too safely back into a series of unworldly problems.The opponents of the economically oriented approach fear that the proper character of the academic mission will be lost. They fear that the loss of academic autonomy will make the specific function that a university fulfils within society impossible. In what sense?In our society, there is not one type of sphere, and there is not one valid set of standards, the basis upon which performances are evaluated, functions are judged, or objectives commended. There are strongly divergent spheres and each have their own specific function. The laws that apply in one sphere do not necessarily have authority in another sphere, and the standards that apply in one sort of relationship often have little or no meaning in another relationship.Each sphere recognises its own standards and answers to its own system of exchange for compensation, approval, and recognition. What applies in the sphere of law does not necessarily apply in the sphere of someone’s personal friendships, or is not applicable among family members. What applies in trade does not necessarily apply in the sphere of art.Even more, things go wrong when the autonomy of these spheres is not respected. Within the domain of art, love and friendship, monetary laws are not valid, at least in a healthy situation. That is not to say that the rules that apply within the free market would be wrong or unethical – far from it. It seems self evident that these laws are valid under the condition that they apply in the environment to which they belong, and that one respects these limits.This applies for all spheres. It would be unjust if one would apply the standards of friendship to the spheres of jurisprudence or education. Manifestly, it seems self evident not to define justice as a univocal principle that must be extended with the same consistency in every type of sphere. Rather, it is just to respect the individual character of the normative relationship that applies in the diverse spheres of life, and to prevent one sphere from colonising another.Justice assumes that one prevents the political sphere from stipulating what must be said, or concealed, within the academic sphere. Academics must answer alone to that which is expected of them within the academic sphere. Political pressure may exert no influence on this. Why cannot one say the same about economic pressure?Do we run the risk that the economic sphere will colonise the academic sphere just as the economic sphere previously colonised the sphere of media? What must one imagine in this supposed risk? In what sense should economic laws threaten the academic sphere?In the academic sphere, it is traditional to follow one’s own interests and investigate anything whatsoever without having to ask if this knowledge is useful for something or how the fruits of this research fit within the economic context. The academic search for a better understanding of everything has an unconditional character.The manner in which researchers evaluate the performance of each other seldom has to do with the economic effects that their findings have, but with their reliability, the meticulousness with which they were checked, the scrupulousness with which the sources were collected, and the honesty with which they were communicated. The function of the academic is to collect and refine knowledge, and to bring to light the truth.By doing so, universities offer a type of foot-hold within society. They make it possible that a place exists where one can be obedient to what lets itself appear most truthfully today. Nobody has to fear, at least as long as the autonomy of the academic sphere is respected, that the communication of a particular subject was rhetorically coloured in function of a commercial interest, was applied according to the wishes of the sponsor, was brought into conformity with what was agreed upon by the financiers, or answered to the demands of a patent.It is possible that the influence of the commercial sphere shall be less dramatic than pessimistic academics imagine, but nothing indicates the opposite. Today we are giving a new strategy power, and nobody knows how the magician’s apprentice will bring it off.This forms the context of the questions that we shall try to answer together this number of Ethical Perspectives, and we will restrict our discussion to patents. We are aware that the discussion about patents illuminates just one part of the problems, which have to do with the relation of the worlds of academia and commerce. But there is a reason for confining oneself to an aspect of this problematic relationship. If one were to broaden the scope of inquiry further, one would risk missing the complexity of the subject matter already covered, and be consigned to a far too general and aimless debate.We have brought together a number of specialists, jurists, ethicists, and people with practical experience with the field. They shall introduce us into the problematic, confront us with their points of view, and help to answer our questions: Are there moral limits to the patenting of academic knowledge? Is patenting always the most efficient strategy? Does not perhaps the university sell its soul if it gradually leaves itself subject to the laws of the market?We will begin by asking how in particular a university should proceed with the patenting of knowledge. Modern universities were inspired by the ideals of the Enlightenment, which was characterised by the open distribution of unselfishly pursued knowledge.The privatisation and commercialisation of knowledge would seem to conflict with this traditional vision. Jürgen Mittelstrass and Bart Pattyn provide a theoretical and historical basis for protecting the autonomy of university research from the corrupting aspects of the market economy.But, are there reasons for giving up the traditional outlook? Few or no universities have not chosen to patent discoveries, but how is one to proceed within the framework of the university, once one has obtained patent protection? Can one pursue a policy of using these protected intellectual rights to secure the fruits of knowledge for financially weaker groups, or do circumstances compel the universities to be exclusively driven by market forces?Those are the kinds of questions that Gilles Capart and Geertrui Van Overwalle of the KU Leuven will deal with.Sigrid Sterckx of the university of Ghent will answer the question: can patents be morally justified?Paul Belleflamme of the Université Catholique de Louvan La Neuve writes concerning the economic evidence of patents, and the real effect of incentives. Are there any economic facts that can demonstrate the effectiveness of patenting?Then we give the floor to Christopher May of the University of Lancaster, who looks at the question of how universities have to deal with the global information society. (shrink)

One of the most important achievements of the Internationale Hegel-Vereinigung over the past twenty years has been the way in which it has managed to meet the needs of both the specialist and the general public. In the normal course of events it organizes symposia on research subjects. Every two years it gets a group of experts to pool information and exchange views within a relatively narrow field of inquiry, a comparatively neglected topic which looks as though it might benefit (...) from being brought into the limelight. In order to maintain its international character, it is the general rule that these meetings should take place outside Germany, that they should be hosted by one or other of the countries from which the Society draws its members. It is often the case that they are sponsored by the respective Academy of Sciences or Ministry of Culture. Those invited to take part in them can, therefore, be pretty certain that they are being co-opted into a well co-ordinated program. They also know that their papers will be appearing in a series widely recognized as a trendsetter in continental Hegel studies, in an undertaking which already includes such influential publications as Gadamer’s edition of the Urbino Lectures, Well’s edition of the Lille papers on Objective Spirit, the Zwettl papers on the Jena Period, and the proceedings of the Amersfoort meeting on the Philosophy of Nature. (shrink)

L’Agence universitaire de la Francophonie est un réseau mondial au service de l’enseignement supérieur et de la recherche. Ce texte résume son histoire depuis sa création en 1961 en s’arrêtant sur les différentes phases de son évolution. D’un réseau purement coopératif durant trente ans, l’Agence est devenu un opérateur de la Francophonie institutionnelle implanté sur les cinq continents et réputé pour sa capacité d’innovation. Celle-ci s’illustre notamment par la création d’une cinquantaine de Campus numériques francophones animant une communauté de plusieurs (...) milliers d’acteurs agissant dans la recherche sur les TICE et en tant que concepteurs de nouvelles formes de transmission des savoirs.The French-speaking universities agency is a global network serving the higher education and research. This text summarizes its history since its inception in 1961, stopping at different stages of its evolution. From a purely cooperative network for 30 years, the Agency has become an operator of the institutional “Francophonie” located on five continents and with a reputation for innovation. This is illustrated in particular by setting up francophone dig- ital campuses leading a community of thousands of players involved in research on ICT and as developers of new forms of knowledge transmission. (shrink)

Dès son origine, l'Unesco a eu un rôle important en faveur de la communication dans le monde. Ce texte témoigne des actions que l'Organisation a entreprises pour faciliter la circulation internationale de l'information, par la création notamment d'espaces d'échanges entre acteurs au niveau international. Son engagement a permis de dépasser certaines difficultés imposées par le contexte historique de ses premières décennies d'existence. Cette analyse des contradictions politiques initiales et de la dynamique qui s'en est suivie nous montre l'importance décisive qu'a (...) pu jouer l'Unesco en tant que forum d'échanges internationaux en faveur de la communication et des médias.Since its inception, UNESCO has played an important role for the communication in the world. This text reflects the actions that the organization has undertaken to facilitate the international flow of information, including through the creation of spaces for exchanges between actors at the international level. His commitment has overcome some difficulties imposed by the historical context of its first decades of existence. This initial analysis of the political contradictions and dynamics that ensued shows the decisive importance has played Unesco as a forum for international exchange of communication and media. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:131. THE HUME LITERATURE FOR 1978 The Hume Literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship : A Bibliographical Guide (Edinburgh University Press, 1978; J¿ 5.50), which also lists the main earlier writings on Hume. Publications of the year 1977 were listed in Hume Studies last November. What follows here will bring the record up to the end of 1978. (...) Readers are invited to inform me of any omissions, and to send me offprints of their own articles. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography covering the previous year, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQAmerican Philosophical Quarterly JHIJournal of the History of Ideas JHPJournal of the History of Philosophy JPJournal of Philosophy PASProceedings of the Aristotelian Society PBPhilosophical Books PQPhilosophical Quarterly PRPhilosophical Review RIPRevue Internationale de Philosophie RMReview of Metaphysics TLSTimes Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British Standard (no. 4148). ANSCOMBE, G. E. M. 'Rules, Rights, and Promises', Midwest Studies in Phil. 3, 318-23. ARMSTRONG, D. M. Universals and Scientific Realism, vol. 2: A Theory of Universals, 85-90. Cambridge. ATTFIELD, R. God and the Secular, esp. chs. 5-6. Cardiff. 132. BAIER, A. 'Hume's Analysis of Pride', JP 75, 27-40. (on Davidson 1976) BALDI, M. 'Le edizioni italiane dei Saggi economici di David Hume', Riv. crit. Stor. FiI. 33, 275-96. BARNOUW, D. 'Skepticism as a Literary Mode - Hume, David and Musil, Robert', Mod. Lang. Notes 93, 852-70. BASU, D. K. 'Who is the Real Hume in the Dialogues?', Indian Phil. Q. 6, 21-8. BEAUCHAMP. see ROBINSON. BECK, L. W. Essays on Kant and Hume. New Haven & London, (includes reprints of his 1967a and b, and 1974, and the first Eng. tr. of his 1969; also a new paper,? Prussian Hume and a Scottish Kant', on pp. Ill ff) BLACKMAN, L. L. 'The Logical Impossibility of Miracles in Hume', Int. J. Phil. Relig. 9, 179-87. BOSS, G. "1I Promise": Les fonctions du langage chez Hume et Austin', Revue Théol. et Phil. 110, 29-48. BRACKEN, H. M. 'Bayle, Berkeley, and Hume', EighteenthCentury Studies 11, 227-45. BROWNSEY, P. F. 'Hume and the Social Contract', PQ 28, 132-48. BURKE, J. J. 'Hume's History of England: Waking the English from a Dogmatic Slumber', Studies in 18th-century Culture 7, 235-50. CAPALDI, N. 'Hume as Social Scientist', RM 32, 99-123. CARNIE, R. H. 'The Hume-Hailes Relationship', Forum for Mod. Lang. Studies 14, 289-303. CARTWRIGHT, N. 'Comments on Wesley Salmon's "Science and Religion..."', Phil. Studies 33, 177-83. COHEN, Benjamin. 'Contrariety and Causality in Hume', Hume Studies 4, 29-39. CONNIFF, J. 'Hume on Political Parties: The Case for Hume as a Whig', Eighteenth-Century Studies 12, 150-73. CUMMINS, R. 'The Missing Shade of Blue', PR 87, 548-65. DOUBLE, R. 'Hume's Empirical Argument for Empiricism', Sth J. Phil. 16, 329-38. 133. ERDE, E. L. 'Founding Morality: "Hume v. Plato" or "Hume & Plato"?', S. -west. J. Phil. 9, 19-25. FARR, J. 'Hume, Hermeneutics, and History: A "Sympathetic" Account', Hist. & Theory 17, 285-310. FLEW, A. 'Inconsistency within a Reconciling Project', Hume Studies 4, 1-6. GASKIN, J. C. A. Hume's Philosophy of Religion, (xi, 188 pp.* London. [Times Higher Ed. Suppl. 21 July (1978), 17; TLS 28 July (1978), 863; RB 20 (1979), 68-71] GINSBERG, R. 'Hume and the Social Contract', EighteenthCentury Life 4, 91-4. GUPTA, G. 'Another Look at the Buddha-Hume "Connection"', Indian Phil. Q. 5, 371-86. GUPTA, R. 'Certain Aspects of the Causal Theories of the Buddhist, Hume and Mill', Indian Phil. Q. 5, 319-35. HAAKONSSEN, K. 'Hume's Obligations', Hume Studies 4, 7-17. HACKING, I. 'Hume's Species of Probability', Phil. Studies 33, 21-37. HALL, R. Fifty Years of Hume Scholarship: A bibliographical guide. (x, 150 pp.) Edinburgh. [British Book News... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:192. THE HUME LITERATURE FOR 1983 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; £9.50), which also lists the main earlier writings on Hume. Publications of the years 1977 to 1982 were listed in Hume Studies in previous Novembers. What follows here will bring the record up to the end of (...) 1983. Readers are invited to inform me of any omissions, and to send me offprints of their own articles and reviews. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQ American Philosohical Quarterly JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JP Journal of Philosophy PAS Proceedings of the Arisotelian Society PB Philosophical Books PQ Philosophical Quarterly PR Philosophical Review RIP Revue Internationale de Philosophie RM Review of Metaphysics TLS Times Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British standard (no. 4148). 193, ARNOLD, N. S. 'Hume's Skepticism about Inductive Inference', JHP 21, 31-55. BARKER, S. 'Hume on the Logic of Design', Hume Studies 9, 1-18. [19-24] BERMAN, D. 'David Hume and the Suppression of Atheism', JHP 21, 375-87. BOX, M.? Gloss on Goldsmith's Remark on Hume', Notes & Queries 30, 59-60. BRETT, N. 'Hume's Debt to Kant', Hume Studies 9, 5973. BROUGHTON, J. 'Hume's Skepticism about Causal Inference', Pacific phil. Q. 64, 3-18. CALVERT, B. 'Another Problem about Part IX of Hume's Dialogues', Int. J. Phil. Relig. 14, 65-70. COLWELL, G.G. 'Miracles and History', Sophia 22, 9-14. DARWALL, S. L. Impartial Reason, ch. 5 ('Hume's Internalism1 ). Ithaca, N. Y. DEL VECCHIO, M. 'Un Impotesi di Lettura Esegetlica del "Dubbio Scettico" Humeano', Riv. crit. Stor. FiI. 38, 457-64. FOGELIN, R. J. 'The Tendency of Hume's Skepticism', in M. Burnyeat, The Skeptical Tradition, 397-412. Berkeley, CaI. GASKIN, J. CA. 'Hume's Attenuated Deism', Arch. Gesch. Phil. 65, 160-73. GEMES, K.? Refutation of Inductive Scepticism', Australas. J. Phil. 61, 434-8. GUTTENPLAN, S. 'Hume and Contemporary Ethical Naturalism', Midwest Stud. Phil. 8, 309-20. HARRIS, H. S. 'Hume and Barker on the Logic of Design', Hume Studies 9, 19-24. HARTSHORNE, C 'Hume's Metaphysics and its Influence', in C Hartshorne, Insights and Oversights of Great Thinkers, 136-50. HIRSCH, E. 'Hume's Distinction between Genuine and Fictitious Identity', Midwest Stud. Phil. 8, 321-38. 194, IMMERWAHR, J. 'David Hume, Sexism, and Sociobiology ', Sth. J. Phil. 21, 359-70. KIVY, P. 'Hume's Neighbour's Wife: An Essay on the Evolution of Hume's Aesthetics', Br. J. Aesth. 23, 195-208. KUEHN, M. 'Kant's Conception of "Hume's Problem"', JHP 21, 175-93. KUEHN, M. 'Hume's Antinomies', Hume Studies 9, 25-45. McCRACKEN, CJ. Malebranche and British Philosophy, ch. 7. Oxford. McLYNN, F.J. 'Jacobitism and David Hume: The Ideological Backlash Foiled', Hume Studies 9, 171-99. MALHERBE, M. 'La notion de circonstance dans la philosophie de Hume', Hume Studies 9, 130-49. NATHAN, G. J.? Humean Pattern of Justification', Hume Studies 9, 150-70. NIELSEN, K. 'Hobbesist and Humean Alternatives to a Religious Morality', Int. J. Phil. Relig. 14, 33-47. PENELHUM, T. 'Natural Belief and Religious Belief in Hume's Philosophy', P£ 33, 166-81. [182-6] PONKO, T. A. 'Artificial Virtue, Self-interest, and Acquired Social Concern', Hume Studies 9, 4658. ROD, W. 'The Rationalist Theory of Double Causality as an Object of Hume's Criticism', Erkenntnis 19, 315-29. ROHATYN, D. 'Hume's Dialectical Conceits: The Case of Dialogue XII', Phil. & phenomenol. Res. 43, 519-32. RUSSELL, P. 'On the Naturalism of Hume's "Reconciling Project"', Mind 92, 593-600. SCARRE, G. 'What was Hume's worry about Personal Identity?', Analysis 43, 217-21. SCARRE, G. 'Was Mill Really Concerned with Hume's Problem of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:167 THE HUME LITERATURE FOR 1982 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; £9.50), which also lists the main earlier writings on Hume. Publications of the years 1977 to 1981 were listed in Hume Studies in previous Novembers. What follows here will bring the record up to the end of (...) 1982. Readers are invited to inform me of any omissions, and to send me offprints of their own articles and reviews. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQAmerican Philosophical Quarterly JHIJournal of the History of Ideas JHPJournal of the History of Philosophy JPJournal of Philosophy PASProceedings of the Aristotelian Society PBPhilosophical Books PQPhilosophical Quarterly PRPhilosophical Review RIPRevue Internationale de Philosophie RMReview of Metaphysics TLSTimes Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British Standard (no. 4148). 168 AIKEN, H. D. 'The Originality of Hume's Theory of Obligation', Phil. & Phenomenol. Res. 42, 374-83. BADIA CABRERA, M. A. 'Milagro, testimonio y verdad. El significado de la crítica de Hume', Dialogos (Puerto Rico) 17, 37-52. BAIER, A. 'Hume's Account of our Absurd Passions', JP_ 79, 643-51. [652] BARON, M. 'Hume's Noble Lie: An Account of his Artificial Virtues', Can. J. Phil. 12, 539-55. BERRY, CJ. Hume, Hegel and Human Nature, pt. 2 (55124 ). The Hague, etc. [Hume Studies 9 (1983) 200-3] BERRY, CJ. 'Hume on Rationality in History and Social Life', History & Theory 21, 234-47. BUNZL, M. 'Humean Counterfactuals', JHP 20, 171-7. CALLICOTT, J. B. 'Hume's Is/Ought Dichotomy and the Relation of Ecology to Leopold's Land Ethic', Environmental Ethics 4, 163-74. CAPALDI, N., KING, J. & LIVINGSTON, D. 'The Hume Literature of the 1970s', Philosophical Topics 12, no. 3, 167-92. COLWELL, G.G. 'On Defining Away the Miraculous', Philosophy 57, 327-37. DAVIES, B. An Introduction to the Philosophy of Religion, 52-9 and 108-18. Oxford. DEL BARCO COLLAZOS, J. L. 'Evidencia y verdad en la epistemologia de Hume', Anuario filosófico 15, 175-84. DEL BARCO COLLAZOS, J. L. 'La teoría de la impresión en Hume', Anuario filosofico 15, 85-112. DRAPER, T. 'Hume and Madison: The Secrets of Federalist Paper No. 10', Encounter 58, (Feb.) 34-47. FARR, J. 'Humean Explanations in the Moral Sciences', Inquiry 25, 57-80. FERN, R. L. 'Hume's Critique of Miracles: An Irrelevant Triumph', Relig. Studies 18, 337-54. FITZPATRICK, J. 'Lonergan and Hume [I-IV: various aspects]', New Blackfriars 63, 122-30, 219-28, 275-86, 364-72. 169 FLAGE, D.E. 'Relative Ideas Revisited: A Reply to Thomas', Hume Studies 8, 158-71. FLAGE, D.E. 'Hume's Dualism', Nous 16, 527-41. FLEW, A. 'Another Idea of Necessary Connection', Philosophy 57, 487-94. FLEW, A. '"Hume on Space and Geometry": One Reservation ', Hume Studies 8, 62-5. [66-9] FORBES, D. 'Natural Law and the Scottish Enlightenment', in R. H. Campbell & A. S. Skinner, The Origins and Nature of the Scottish Enlightenment, 186204. Edinburgh. FORCE, J. E. 'Hume and Johnson on Prophecy and Miracles: Historical Context', JH_I 43, 463-75. FRIEMAN, J. 'Boswell Confronts Hume: An Encounter with the Great Infidel', Free Inquiry 2, 22-5. GALGAN, G.J. The Logic of Modernity, 118-36 ('Hume: The Breakdown of Certitude'). New York S London. HALL, R. 'The Hume Literature for 1981', Hume Studies 8, 172-7. HALLER, R. Urteile und Ereignisse, 76-85 ('Humes Analyse'). Munich. HAUSMAN, A. 'It Ain't Necessity, So... (with Apologies to George Gershwin)', Hume Studies 8, 87-101. HILL, E. 'Hume and the Delightful Tragedy Problem', Philosophy 57, 319-26. HOERSTER, N. 'David Hume', in N. Hoerster, Klassiker des philosophischen Denkens, vol. 2, 7-46. Munich. JONES, G. E. 'Vindication, Hume and Induction', Can. J. Phil. 12, 119-29. JONES, P. 'Laughter', PAS... (shrink)

Translated by Drew S. Burk and Anthony Paul Smith. Excerpted from Struggle and Utopia at the End Times of Philosophy , (Minneapolis: Univocal Publishing, 2012). THE END TIMES OF PHILOSOPHY The phrase “end times of philosophy” is not a new version of the “end of philosophy” or the “end of history,” themes which have become quite vulgar and nourish all hopes of revenge and powerlessness. Moreover, philosophy itself does not stop proclaiming its own death, admitting itself to be half dead (...) and doing nothing but providing ammunition for its adversaries. With our sights set on clearing up this nuance, we differentiate philosophy as an institutional entity, and the philosophizability of the World and History, of “thought-world,” which universalizes the narrow concept of philosophy and that of “capital.” We also give an eschatological and apocalyptical cause to this end, of “times” or “ages” rather than those of philosophical practice. Last but not least, it is the Future itself in the performativity of its ultimatum that determines this end times, reversing these times from the Identity the Future accorded to it, withdrawing the thought-world from the lie of its death. Why this style of axioms and oracles, these more or less subtle distinctions, old and debased, with an appeal to the ultimata , to end times and last words? We fight to give, parallel to the concept of Hell, its new theoretical position, for its philosophical return and its non-philosophical transformation. No more so than any other word, Hell is not a metaphor here, just the Principle of Sufficient World. Every man, no doubt, has his “hell” readily available, connivance, control, conformism, domestication, schooling, alienation, extermination, exploitation, oppression, anxiety, etc. We have our little list that the Contemporaries established in the previous century in the same way one used to construct lists of virtues and vices or honors and wealth. They invented it for us without knowing it, for us-the-Futures who have as our responsibility to invent its use. In the Christian and Gnostic tradition, the struggle of the End Times takes place “on earth.” The most sophisticated of believers have it taking place in Heaven as well, above all in Heaven. The various kinds of gnosis imagine infinite falls and vertiginous highs, the vertigo of salvation. On Earth as in Heaven, a hell is available. The Marxists have the law of profit and the control of production, the class struggle Capital imposes on man. The Nietzscheans, the dull grumble of the struggle in the foundations of World and History, the domestication of man, the society of control. The phenomenologists, the capture of being, the most superficial amongst them, the age of suspicion. But all of these “hells” are taken from World, History, Society, and Religion. What we call Hell is no longer of the order of these specific and total intra-worldly generalities, it is both more singular and more universal, no longer being at all of the same order, it is the determinant Identity of these small hells strung out through history but unified here in the name of the last Humaneity. It is even found within the French idiom for hell [ enfer ], en-fer literally means “in-irons.” We are as much “in-irons” as we are “alive” [ en-Vie ]. We believe in Hell but as non-philosophers and it is even because we are non-philosophers that we can believe in it outside of any sort of religion. Hell is less mythological than ideological, it combines philosophizability with universal capital. Under what form? A single term could work for them without being a metaphor or something they would participate in by analogy, a more innovative and conjectural term than control, more universal than profit. It would denote the growing and permanent extortion of a surplus-value of communication, of speed and of urgency in change, in productivity and in work, in the pressure of images and slogans. It would be worse than solicitation, more tenacious than capture, more active and persecutory than control, softer and more insidious than a frontal attack, just as perverse as questioning and accusation, less brutal and offensive than extermination, less ritualized than inquisition, it would be soft and dispersed, instantaneous and vicious, it would be a crime without declared violence. Collusion and conformism, it would be afraid to show itself. Related to rumor, from which it borrows its infinite and tortuous ways. It is harassment. As a modernized form of Hell, perhaps harassment has a long future in front of it, of innocent torture, slow assassination, in short the fall, but radical with no way of recovering and which tolerates only salvation. THE PHILOSOPHICAL PAST OF NON-PHILOSOPHY Non-philosophy is thus Man as the utopian identity of the philosophical form of the World, a utopia destined to transform it. We still have to understand these equations, in particular that of the being-uni-versed from Man, and this book adheres to this by re-exposing non-philosophy in a different way via one of its new possibilities. It uses this opportunity to once again take up formulations that lead to objections answering certain external critics, as well as revisiting diverging interpretations specific to non-philosophers. A portion of this book is devoted to going through these theories via a strict or “lengthy” presentation of non-philosophy, and its defense against more expeditious solutions. This work of rectification is the occasion, merely the occasion, for refocusing non-philosophy on Man (the “Man-in-person,” “Humaneity”), and in a more innovative manner, on its utopian vocation established since the book Future Christ . As for this “occasion,” it is quite obvious. A school of posture, not to say a school of thought, supposes a minimum of closure from the most liberating of knowledge, a heritage, its utilization, and its no less certain dispersal. Within its development, a variety of interpretations will no doubt appear, deviations that are as much normalizations, and a struggle against this multiplication of divergent tendencies. These are perhaps not inevitable evils, especially here, merely a normal development according to the twisting paths of history. But the problem is made worse by the fact that this school of non-philosophers is that of utopia. Not the former attempts devoted to commenting on the worst authoritarian and criminal forms of the past and the present, but utopia as the determinant principle for human life, or to put it another way, of the Future as an irreducible presupposition of (for) thinking the World and History. Non-philosophers are engaged in an aleatory navigation between the respect for the most rigorous utopia, whose rules are not that of the reproductive imagination but those from the Future determining imagination itself, as well as the temptations, diversions, and remorse of history. Little by little, we will begin to understand that the Future as we understand it no longer has any temporal consistency or positive content, without being an empty form or a nothingness, but that it is foreclosed to past and present History, just as it is foreclosed to the place of places, the World, and that it is the only method for establishing the practice of thinking in a non-imaginary instance. Because it is the World and History that are imaginary and have a terrible materiality, it is not necessarily utopia. We will overlap two objectives here: the defense of non-philosophy against the (non-) philosophers that we are, only occasionally, and the introduction of philosophy to a rigorous future. Together they set out to definitively render, without any possible return to philosophical conformism or towards the facilities of the past and present, the non-philosophical enterprise understood as utopia or uchronia. Imagination and speculation, left to themselves and thus undistinguished, are quite good for participating in the grand game of History but have little value or worse for the Future which is unimaginable and unintelligible and must be maintained as such. MAN-IN-PERSON AS SUSPENSION OF THE PHILOSOPHICAL CHORA The point where philosophical resistance is concentrated is without a doubt the invention of the Name-of-Man, first name, oracular as much as axiomatic, of the determining cause for the non-philosophical posture. And that which concentrates the differends is the style of non-philosophy as identity that possesses the dual aspect, of discipline and of the oeuvre, of the theorem and of the oracle. But the real difficulty in understanding the simplicity of non-philosophy is profoundly hidden in the depths of philosophy itself. Because philosophy, from Parmenides to Derrida, even Levinas, continues to be a divided gesture, without a veritable immanence, transforming its thematic contents of transcendence in also forgetting to transform the operative transcendence in the element from which the ontology of surface is established which we will call, in memory of Plato, the chorismos. The general effect of the chora literally gives place to philosophy, demanding binding and sutures to which we will once and for all “oppose” the Man-in-person, his power of cloning, and his future being. All philosophy contains a hinter-philosophy in which it deploys its operations and weaves its tradition like an understudy of a topographical nature and in the best of cases being itself topological. Philosophy as well consists of two levels, its pre-ontological operative conditions on the one hand, and its superficial theme on the other, it too has its presupposed, but is not aware of it or erases it within the unity of appearance named Logos. Rightly, the Logos, and its flash or lightning nature, possesses a “dark precursor,” the chora, which is as much a virtual image, and philosophy, dazzled by its own lightning flash, seems to completely forget about it at the same time it sets itself up within it. Non-philosophy risks taking this same path, of confusing what it believes to be the real with its phantom double, contenting itself to working on the thematic level of philosophy, not its surface objects and its idle chatter (we stopped talking about this a long time ago and in any case they are merely simple materials for inducing a work of transformation), but the transcendence-form of its objects. In the end it risks, through precipitation, taking back up the heritage of philosophy, a heritage of a misunderstood presupposed, even more profound than the play of transcendences. This is what the imperative of the radicality of immanence meant, to treat immanence in an immanent manner, not to make a new object out of it. And from here we get non- (philosophy) and its refusal of the Platonic chorismos , symbol of all abstraction, and thus all transcendental appearance. There are no illusions. The message will leave a heritage in tattered pieces and interpretations. But it was difficult not to dispute the differend to its core. There will be complete confusion of the multiple, possible, and necessary effectuations of non-philosophy with its interpretations. The non-philosophical or human freedom of philosophical effectuation and the philosophical freedom of interpretation. Effectuations demand non-philosophy to return to zero from the point of view of its philosophical material and thus also but within these limits the formulation of its axioms , but in no way providing from the outset divergent interpretations of the aforementioned axioms. They are divergent because they do not take into account the material from which these axioms are derived within non-philosophy, and because they do not see themselves as symptoms of another vision of the World. The utterances of non-philosophy are not mathematical theorems and pure axioms, they merely have a mathematical aspect . They are, by their extraction or origin, mathematical and transcendental. And by their determined function in-Real, within non-philosophy, they are identically in-the-last-Humaneity entities which have an aspect of an axiom and an aspect of interpretation (or an oracular aspect as we say) that attempts (sometimes it is ourselves who provide the occasion) to isolate and transform, in complete freedom of interpretation. There will be an opportunity to complain about the complex character of the language of non-philosophy, an idiom saturated with classical references, sophisticated in a contemporary way. Its freedom of decision up against the whole of philosophy demands these effects of “complication” and “privatization,” as the saying goes. But it also demands fighting against the drift [ dérive ] of the pedagogical-all and the mediatic-all that leads philosophy into the shallow depths of opinion, which is the site of its impossible death. The noble idealism of “pop-philosophy” has been consumed into a “philo-reality;” against this we propose philo-fiction. Parricide, which is at the bottom of these interpretations and which we can judge as being quite fertile, although it has informed tradition, only takes place once or within one lone meaning. In regards to Parmenides, it was possible; Plato introduced the Other as non-being and language, bringing into existence the philosophical system of the World, but is it possible to repeat it again with the same fecundity in regards to non-philosophy, this time in introducing (non) religion or (non) art, still mixing them without taking into account this mixture, alternatively as a philosophical or religious resentment? If philosophy begins via a crime, it is no doubt obliged to continue down similar pathways, to the effect that the crimes of philosophy, once the founding crime has been committed, are a reaction of self-defense. It is undoubtedly from this that we get Marx’s declaration that history begins by tragedy and repeats itself or ends in farce. The preservation of rigor and fecundity is, in every respect, a psychologically difficult task within a theory such as non-philosophy. Having posited an essential objective of liberation in regards to philosophy and its services, one has often understood this objective as an authorization of providing particular interpretations of its axioms and ends up obliterating their scope. This ends up confusing, on one hand, two kinds of freedoms in regards to non-philosophy, the freedom of its interpretations and the freedom of its effectuations. On the other hand, any defense of “principles” against precipitated interpretations is immediately taxed with a will to orthodoxy, a prohibitive objection when we are dealing with, as is the case here, a heretical theory of thought. Nevertheless, it is time to stop confusing heresy as the cause of thought with an ideology of heresies, which is certainly not at all our object, but rather a form of normalization. As for the “disciplinary” aspect, which is not the only aspect, it demands something other than philosophical “answers to objections,” a precision in the definition and use of its procedures in the formation of utterances, since non-philosophy is neither a supplementary doctrine interior to philosophy nor a vision of the world but one whose priority is a “vision of Man,” or rather Man as “vision” that implies a theory and a practice of philosophy. In the end, struggle is only one aspect of non-philosophy, not its whole or telos, struggle coming only from its materiality. In particular, if the discipline of non-philosophy is inseparable from struggle, it is not a question of reducing the monomaniacal obsession of its “marching orders.” This would reduce its complexity and kill its indivisibility, deploying it in a “long march” and a form of Maoization whose philosophical presuppositions no longer have any pertinence here, a case of the One and the Two, which are now cloned and no longer tied together. More generally, non-philosophy is a complex thought composed of a multitude of aspects, which is to say, unilateral interpretations, of a philosophical origin but reduced by their determination in-the-last-instance . The “liberalism” of non-philosophy is merely one of the aspects of which it is capable, not an essence. Similarly, it is only capable of having a “Maoist” aspect. Let us generalize. The weakness of non-philosophy is due to a specific cause, the determination-in-the-last-Humaneity of a subject for the World. Everything that has a right to the philosophical city can be said about it in turn and in a retaliatory mode since Man contributes nothing of himself that Man takes from the World. We can consider non-philosophy as being pretentious, absurd, idealistic, empty, materialistic, formalistic, contradictory, modern, post-modern, Zen, Buddhist, Marxist; it endures or tolerates, perhaps “appeals” to, or at least renders possible, sarcasms, ironies, and insults without even talking about the misunderstandings, partly for the same reason as psychoanalysis. All of this goes beyond simple “deviations.” They are its aspects, which is to say, its “unilateral” philosophical interpretations in both senses of the word, being either sufficient coming from the mouth of philosophers, or reduced to their absolute dimension of sufficiency and totality in the mouths of non-philosophers, and both times due to the weakness and strength of Man-in-person as their determination only in-the-last-instance. The non-philosopher is certainly not a Saint Paul fantasizing about a new Church. The non-philosopher is either a (Saint) Sebastian whose flesh is pierced with as many arrows as there are Churches, or a Christ persecuted by a Saint Paul. What is engaged in here is the practice of retaliation. A negative rule of the non-philosophical ethics of outlawed discussion by way of argumentation (the sufficient is you, the orthodox one is always you, you are the fashionable one, and when a master you are someone else) that is founded on the confusion of effectuations of non-philosophy and of its overall interpretations. Retaliation is the law but as with any too-human law, it must acquire a dimension that displaces it, or rather emplaces it and takes away its authority but not all of its effectiveness. If the non-philosopher is only authorized by himself, which is to say by philosophy but limited by the Real-of-the-last-instance, its critique of other non-philosophers can merely be retaliatory under the same conditions, only by the Real limited in-the last-instance. THE TREE OF PHILOSOPHICAL SAINTLINESS The thematic horizon or material of these debates is in the relationships between philosophy, religion as gnosis, and non-philosophy. It is inevitable, regarding non-philosophers in general (whether they are non-philosophers by name or simply its neighbors) that we often end up evoking Marx’s Holy Family and imagining, arranged on the neighboring branches of the tree of philosophy and annexed, sometimes abusively, to non-philosophy, authors who would quite evidently and quite rightly refuse this label. So it is that we find, for example, a Saint Michel, a Saint Alain, a Saint Gilles 1 without even mentioning the youngest who aspire as well to the freedom of “saintliness” and who make their muted voices heard here. If there is a Holy Family of non-philosophers, it extends completely beyond these three, provided that the sectarian spirit can save us. This book is organized in the following manner: To begin, in order to recall the essential part of the problematic, we have organized a Summary of Non-Philosophy , a vade-mecum of notions and basic problems, in a classical style. Secondly, there is Clarifications On the Three Axioms of Non-Philosophy , designed to posit their proper use as much as to elucidate their meaning. Thirdly, an analysis of Philosophizability and Practicity , both being extreme constituents of philosophical material or the contents of the third axiom. Fourthly, the heart of this work: Let us Make a Tabula Rasa of the Future or of Utopia as Method . Fifthly, we have a theoretical outline of a non-institutional utopia, The International Organization of Non-Philosophy, L’Organisation Non-Philosophique Internationale, (ONPHI) already created in practice but under the conditions of possibility and functioning from which here we put into question “de jure,” thus not without a perplexity concerning “facts,” in any case, without the capability of “getting to the bottom of things.” Sixthly, an essay characterizing The Right and the Left of Non-Philosophy , a brief topology of several philosophizing and normalizing positions of proponents or tenants of this problematic. Seventhly, Rebel in the Soul: A Theory of Future Struggle , a systematic discussion starting from a confrontation of non-philosophical gnosis and non-religious gnosis to the extent that they pose, posed or perhaps still will pose themselves as rivals to non-philosophy in a mixture of fidelity and infidelity. Despite the fact that it can also be read as putting non-philosophy into perspective: it pits against a standard Platonism two contemporary appropriations of Gnosticism. On the basis of the paradigm of Man who never ceases to come as the Future-in-person, each one of these moments strives to reestablish not the “true” non-philosophy and its orthodoxy, but the minimal conditions to respect in order to allow for its maximum fecundity. And in order to bring about one of the last possibilities of its development, making explicit Humaneity as a utopia-for-the-World. In introducing these considerations in the form of a “testament” and “ultimatum,” we want to indicate two things: First, that this is the last time we will intervene in order to caution non-philosophers against the temptation of returning and looking backwards towards philosophy. Only a disillusioned nostalgia for the former World and its traditions barely remain permissible to us.… Secondly, that non-philosophy is also a sort of ultimatum for considering one’s life and transforming one’s thought from the perspective of a uni-version rather than a conversion. Man as future is this ultimatum in action, not an impatient self-proclaimed genius, and philosophy is his testament. It is obviously the ultimatum that determines this testament as “old” with a view towards a life that is, itself, non-testamentary. In and of itself, the “old” can never bear a veritable eschaton. Thus, this book intersects according to the logic of this paradigm, under the sign of the ultimate or “last” as future, philosophy as testament and cautionary note for maintaining the non-philosophical oeuvre as “future” or “utopian.” We will see that between these two dimensions it cradles a theory of struggle. In the end, this book envisions non-philosophers in multiple ways. It inevitably sees them as subjects of knowledge, most often academics insofar as life in the world demands, but above all as close relatives of three great human types. The analyst and political militant are quite obvious, for non-philosophy is close to psychoanalysis and Marxism insofar as it transforms the subject in transforming philosophy. Here again, one must have a sense not of certain nuances but of aspects (of the interpretations, albeit unilateralized) and not in order to construct a simple proletarization or militarization of thought as theory. To be rigorous, rather than authoritarian or spiteful, is its task. And lastly, non-philosophy is a close relative of the spiritual but definitely not the spiritualist. Those who are spiritual are not at all spiritualists, for the spiritual oscillate between fury and tranquil rage, they are great destroyers of the forces of Philosophy and the State, which are united under the name of Conformism. They haunt the margins of philosophy, gnosis, mysticism, science fiction and even religions. Spiritual types are not only abstract mystics and quietists; they are heretics for the World. The task is to bring their heresy to the capacity of utopia, and their utopia to the capacity of the paradigm. NOTES We will recognize allusions, and sometimes references, to closely related or distant themes, but which are related, in the work of Michel Henry, Alain Badiou and via the representative of “non-religious” gnosis of a Platonic origin, in Gilles Grelet. It goes without saying that these discussions are current and local, neither concerning the ensemble of doctrines nor prejudging the eventual evolution of certain amongst them. This concerns defining certain proximities with non-philosophy (rather than adversaries which in some sense they are) and typological and emblematic differends (rather than conflicts with a certain author). (shrink)

Si, depuis quelques dizaines d'années, la médecine de la reproduction s'est considérablement développée pour venir en aide aux couples confrontés à l'impossibilité de concevoir naturellement un enfant, c'est généralement avec l'objectif initial de favoriser une conception avec les gamètes du couple. Le développement successif de l' " Insémination Artificielle " et de la " Fécondation in Vitro " a néanmoins permis dans le même temps de faire émerger différentes possibilités alternatives de conception, en transgressant notamment le principe de la filiation (...) biologique. Un couple peut aujourd'hui concevoir un enfant avec d'autres gamètes que les siens et même envisager l'accueil d'un embryon conçu par un autre couple. Dans ces situations, la question de la conciliation des intérêts des différents acteurs se pose. En optant pour la règle de l'anonymat des dons qui prive l'enfant de toute information sur le donneur, certaines législations semblent considérer que ce principe allie au mieux ces intérêts. Pourtant non seulement la demande croissante de levée de l'anonymat formulée par les enfants issus de l'assistance médicale à la procréation fragilise ce choix de société mais certains pays ont devancé ce voeu en choisissant la transparence génétique. Cet ouvrage est le fruit de riches débats et réflexions échangés entre juristes, médecins, psychanalystes et sociologues, lors du premier Workshop du Réseau Universitaire International de Bioéthique. Adoptant une approche comparative, les articles rassemblés examinent la manière dont sont organisées, dans seize pays de cultures différentes, les pratiques et les conséquences d'un anonymat absolu, relatif, voire inexistant. En dépit d'une diversité de systèmes, un constat unanime ressort : la question de la levée de l'anonymat se pose partout avec acuité. La réponse, elle, réunit ou divise. Mais peut-il en être autrement sur un sujet qui touche aux perceptions sociales de l'identité de la personne, de la filiation ou de la " parentalité "? Créé en 2007, le Réseau Universitaire International de Bioéthique a pour objectif de promouvoir la recherche universitaire en rapprochant des chercheurs, de pays et, de cultures différents, spécialistes des questions liées aux pratiques biomédicales. Partant d'une approche croisée des différents systèmes juridiques, les travaux de ce réseau analysent les choix sociaux en matière biomédicale à travers les prismes de l'éthique, de l'anthropologie, la philosophie ou la sociologie. Ils veulent ainsi contribuer à la réflexion internationale sur la régulation des pratiques biomédicales et, incidemment, sur la conciliation entre les diversités culturelles et un certain universalisme, terreau d'une harmonisation du droit. Cette nouvelle collection sera donc un outil indispensable pour toute personne en quête d'une compréhension des enjeux sociaux de la bioéthique. (shrink)

Collected here are the written traces of courses on the concept of nature given by Maurice Merleau-Ponty at the Collège de France in the 1950s-notes that provide a window on the thinking of one of the most influential philosophers of the twentieth century. In two courses distilled by a student and in a third composed of Merleau-Ponty's own notes, the ideas that animated the philosopher's lectures and that informed his later publications emerge in an early, fluid form in the process (...) of being elaborated, negotiated, critiqued, and reconsidered. Merleau-Ponty's project in these courses is an interrogation of nature, a task at the center of his investigation of perception, truth, and subjectivity. The first course, a survey of the historical elements in our concept of nature, examines first the Cartesian concept of nature and then historical and contemporary responses to Descartes, all with an eye toward developing a vision of nature more consistent with the findings of contemporary science. In the second course, Merleau-Ponty takes up the problem of the relation of nature to ontology in general. Here, the key question is how the animal finds itself in its world. Because the human body is ultimately "an animal of movements and perceptions," humanity is intertwined with animality. In the third course, "Nature and Logos: The Human Body," Merleau-Ponty assesses his previous findings and examines the emergence of the human body at the intersection of nature and Logos. This course, contemporaneous with the working notes for The Visible and the Invisible, allows us to observe the evolution of that work as well as to revisit the research he had begun in Primacy of Perception. In these traces: a new reading of Descartes; a measured appreciation of Schelling; an assessment of recent developments in the sciences that leads to the notion of the body as a "system of equivalencies"; and an examination of the phenomenon of life. We have a wealth of material that allows us to reconsider Merleau-Ponty's thinking and to engage his philosophical project anew. Before his death in 1961, Maurice Merleau-Ponty was chair in philosophy at the Collège de France. Robert Vallier is completing his doctoral work on Merleau-Ponty and Schelling at DePaul University. He has also taught at the Universite de Paris-X and at the College Internationale de Philosophie. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reflections on Object Life in Monique David-MénardJudith ButlerThe three papers published here were originally given as part of a colloquium, “Objects, Phantasms, Life, and Death” on the work of Monique David-Ménard at Columbia University in April 2014. Monique David-Ménard is a psychoanalyst and philosopher who has been teaching at the Université de Paris VII-Diderot and has been engaged in private psychoanalytic practice for many years. Her work is distinguished (...) in part because of the way she brings clinical experience to philosophical inquiry, and how she understands the unconscious to support and disrupt various philosophical systems. Trained in the Lacanian school, but returning time and again to Freud with her own questions, she has written extensively on the problem of drives, the role of biology in psychoanalysis, all along staging a way of thinking about philosophy and psychoanalysis as mutually illuminating. Engaged by feminist philosophy, she has offered a way of thinking about sexual alterity, social embodiment, [End Page 80] and gender, to offer a different “French feminist” trajectory than those usually canonized in English.David-Ménard completed a master’s degree in philosophy with Paul Ricoeur (Université de Nanterre, 1968), a doctorate in psychopathology and psychoanalysis with Pierre Fédida (Université Paris-VII, 1978), and a doctorate in philosophy with Jean-Marie Beysade (Sorbonne Nouvelle Paris-III, 1990). She was a professor of philosophy in Reims, Sceaux, and Paris-VII, and received her psychoanalytic training at the École Freudienne de Paris (EFP) then led by Jacques Lacan; she was a member of that school in 1979–80. Between 1982 and 1994 she was a member of the Centre de formation et de recherches psychanalytiques (CFRP) and then became a member of the Société de psychanalyse Freudienne in 1994. She was Directrice of the Collège International de Philosophie in Paris from 1992 to 1995, and served as its vice president from 1995 to 1998. In 1999 she was appointed professor of psychopathology and psychoanalysis at the Université de Paris-VII, Denis Diderot, where she has served as Directrice of the Centre des études du vivant. In addition she is a co-founder of the Société Internationale de Philosophie et Psychoanalyse.Her publications include works on the relation of psychoanalysis to biological and philosophical discourses, hysterical conversion in Freud and Lacan, the Freudian account of drives as a “threshold” phenomenon; bodies and language, constructions of the universal, exemplified most dramatically by a consideration of “madness” in Kant’s Critique of Pure Reason; and gender and melancholia.1 The range of her work is relentless and impressive: it includes an early work on Kant’s reading of Swedenborg that initiates a critique of universality through the study of how sexuality and madness inform the text; a study of hysteria “between” Freud and Lacan that establishes her own way of negotiating between the two; several essays on drives and their various vicissitudes; theories of embodiment; feminism and philosophy; the difference between the sexes, the process of sexuation, desire, narcissism, what to do with an organless body following from an impressive, if disconcerting, study on the convergence of Deleuze with psychoanalysis. She has also written on the status of contingency in chaos theory. Although historically trained in Kant, Spinoza, and Husserlian phenomenology, she has also engaged Lacanian thought in a selective and critical way, working with its productive potentials and refusing some of its more rigid formulations. She draws from science, philosophy, psychoanalysis, and anthropology to weave together a set of theoretical reflections prompted by an event, an occasion, or a challenge. Penelope Deutscher’s contribution to this volume shows how this cross-theoretical inquiry works. David-Ménard, for instance, makes use of a Foucaultian form of inquiry to establish a certain problematic within psychoanalysis and philosophy, posing questions about how the initial impetus for [End Page 81] a theoretical system both conditions, orients, and disrupts any effort at full systematicity. As Deutscher explains, the task is neither to psychoanalyze Foucault nor to apply Foucault to psychoanalysis, but to formulate and pursue an inquiry in which the driving impetus informs and precludes the systematic closure of the theory itself.And... (shrink)

On a vu apparaître, avec la mondialisation, de nouveaux métiers de la traduction qui sont tous fondés sur une prise en compte du multilinguisme et du plurilinguisme, devenus caractéristiques des individus, des supports et des outils. Dans la course à l’intégration des médias et à la maîtrise de l’information diffusée dans toutes les langues du monde, le traducteur a ainsi gagné ses lettres de noblesse langagière en devenant un acteur stratégique au sein des institutions et des entreprises d’envergure internationale. L’extraordinaire (...) succès d’Internet n’a fait que conforter cette position stratégique en élargissant davantage l’éventail des compétences du traducteur et le champ de ses interventions. Désormais, il est tantôt « communicateur » en plusieurs langues, tantôt « médiateur » en zone de crise ou de conflit et, parfois, « veilleur multilingue » à la recherche d’informations stratégiques.With the advent of globalisation, translation has branched out into new professions that are all based on recognition of multilingualism as a characteristic of individuals, media and tools. In the race towards media integration and information management in each of the world’s languages, translators have gained status as strategic players within institutions and companies operating, or aiming to operate, on an international scale. The phenomenal success of the Internet has strengthened this strategic position by broadening the range of translating skills and their fields of application. Nowadays, translators may be “communicators” in several languages, “mediators” in crises or conflict zones and sometimes multilingual “intelligence gatherers” of strategic information. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Asura’s Harp: Engagement with Language as Buddhist PathKenneth K. TanakaAsura’s Harp: Engagement with Language as Buddhist Path. By Dennis Hirota. Heidelberg: Universitätsverlag, 2006. 156 pp.In Asura’s Harp, Hirota focuses on the Pure Land Buddhist thought of Shinran (1173–1263), the founder of Jōdo Shinshō school and one of the major figures of Japanese Buddhism. I believe Hirota’s main argument of the book is succinctly expressed on its back cover (...) blurb: “Unlike monastic traditions that seek the eradication of delusional attachments through transcendence of ordinary thought and speech, Shinran teaches that human existence is inevitably characterized by linguisticality and that the genuinely practicable path to realization lies in engagement with language.” For Hirota, language plays a central role in the religious transformative experience called Shinjin, considered a genuine awareness of the self and the world. This way of understanding religious language goes against the dominant view, especially that of Zen with its proverbial “beyond words” approach 1 and contemporary Buddhist discussions on language as being limited and even false.In the prologue of the book, Hirota points out the growing convergence in the Buddhist outlook and the current interest in Western thought. Both traditions see that “persons are not autonomous agents making judgments and initiating actions independently of others, their past, and their location in society and history” (p. 2). Instead, humans are now seen to be situated in particular temporal and spatial circumstances, with its attendant limitations, prejudices, and finitude. In terms of language, this realization has led to a shift in Western thought from metaphysical to hermeneutical concerns, thus resonating with Buddhism’s view of ordinary language [End Page 182] as “inevitably warped by attachments and informed by falsely reifying conceptualization” (p. 2).At the same time both traditions recognize the adaptive use of language, as seen especially in the Buddhist conception of “skillful means,” to provide guidance to self-realization and awareness. This, Hirota believes, offers an opportunity for a dialogue between contemporary Western thought and Buddhism.With this as the backdrop, Hirota sets out to clarify the nature and significance of language in Shin Pure Land thought with an intent to contribute to this broader discussion of religious language across religious and cultural boundaries, a formidable task for any scholar. However, there is no one, in my opinion, more qualified to carry out this task than Hirota, for he served as the chief translator of the twenty-year project that culminated in the Collected Works of Shinran (CWS)2 and has been publishing insightful and provocative writings in the study of language from Shin Buddhist perspective in both English and Japanese.3 There are very few, if any, scholars in Japan dealing with this subject with the ability to talk about it in a cross-religious and disciplinary context. In more recent years, he has taken his findings to gatherings outside Japan, particularly to Europe. In fact, this book is, in large part, an outcome of the talks he delivered several years ago in the Fürst Franz-Josef and Fürstin Gina Memorial Philosophy Lecture Series at the Internationale Akademie für Philosophie in Liechtenstein.Before I focus in on some of the central points in this book, it would be helpful to get a bird’s eye view of this book, Asura’s Harp by listing the chapter titles. The book comprises four parts: “Buddhist View of Language,” “Engagement with the Pure Land Teaching,” “Truth as Transformative Event,” and “Language and Religious Awareness.” Part 1 contains three chapters: “Shinran’s Buddhist Critique of Language,” “Reality as Language,” and “The Dialogical Structure of True Language.” Part 2 also includes three chapters: “Modes of Engagement with the Teaching,” “The Encounter with Truth,” and “The Context of Encounter.” Part 3 contains two chapters: “Shinran Face to Face” and “Hearing the Vow.” In part 4, we find two chapters: “Language and Realization of Shinjin” and “Living from the Name of Buddha.” The postscript, “Shinran and Hermeneutical Thought,” is a helpful aid in getting a little more insight into Hirota’s view on language.As is evident by the chapter titles, there is much to comprehend and digest, particularly... (shrink)

"Consacrée dans des intitulés de cours, mobilisée dans les nomenclatures des organismes internationaux, prometteuse de débroussaillages très vites décevants ou de synthèses faussement structurantes, l'appellation objectivante communication internationale ne présente aucune valeur scientifique, sinon en tant qu'objet de recherche. Pour autant, la référence produit des effets de sens, qu'il est urgent de mettre en perspective, tant elle prête le jeu à des constructions discursives à géométrie variable, en fonction des intérêts croisés et souvent masqués d'acteurs de plus en plus nombreux (...) à l'échelle planétaire, et des espaces politico-culturels de diffusion de ces productions tactiques. La première option de repérage éclairant passe par le fil conducteur d'une discipline, académiquement reconnue. Précisément, la constitution depuis la France des sciences de l'information-communication en 1978 ouvre à un corpus d'approches théoriques et de questionnements épistémologiques déjà signifiant, même ainsi territorialisé. Prenant acte, -- quel que soit le continent cette fois -- des productions et des collaborations scientifiques transfrontières multiples et parfois concurrentes, l'interrogation croisée révèle des inflexions épistémologiques, théoriques, conceptuelles et méthodologiques justificatives d'un état, provisoire, de la recherche. Alors, la Communication-monde, esquissée par Armand Mattelart et érigée dans l'ouvrage au rang de concept structurant, permet de lire les enjeux communicationnels planétaires à l'aube du troisième millénaire, jusqu'à provoquer le décentrement contre les risques permanents d'ethnocentrisme de la pensée."-- Fourni par l'éditeur. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:86. THE HUME LITERATURE FOR 1977 In my recently-published book, Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; ^ 5.50), the reader will find a thorough coverage of the Hume literature from 1925 to 1976, with lists of the main earlier writings on Hume, all indexed by author, language, and subject. What follows here will bring the record up to the end of 1977.· Readers (...) are invited to inform me of any omissions. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography covering the previous year, with addenda consisting of items omitted through ignorance in previous years. The following abbreviations of journal titles are used here: APQ American Philosophical Quarterly JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JP Journal of Philosophy PAS Proceedings of the Aristotelian Society PB Philosophical Books PBA Proceedings of the British Academy PQ Philosophical Quarterly PR Philosophical Review RIP Revue Internationale de Philosophie RM Review of Metaphysics TLS Times Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British Standard. ÄRDAL, P. S. 'Convention and Value',in G. P. Morice, David Hume, Bicentenary Papers,51-68. Edinburgh. ÁRDAL, P. S. 'Another Look at Hume'sAccount of Moral Evaluation', JHP 15, 405-21. 87. BERK, E.? Note on Hume's Treatise I. iv. 1', Mind 86, 118-19. BERLIN, I. 'Hume and the Sources of German Anti-Rationalism', in Morice, op. cit., 95-116. BERRY, C. J. 'From Hume to Hegel: The Case of the Social Contract', JHI 38, 691-703. BOTWINICK, A.? Case for Hume's Nonutilitarianism', JHP 15, 423-35. BRADLEY, M. C. 'Stove on Hume', Australas. J. Phil. 55, 69-73. BRANDT, R. 'The Beginnings of Hume's Philosophy', in Morice, op. cit., 117-27. BRICKE, J. 'Hume on Self-Identity, Memory and Causality', in Morice, op. cit., 167-74. BRITTON, K. 'Hume on some Non-Natural Distinctions', in Morice, op. cit., 205-9. BURKS, A. W. Chance, Cause, Reason, esp. 128-42 ('Hume's thesis on the justification of induction'). Chicago. CASSIDY, J. 'The Nature of Hume's Inductive Scepticism: A Critical Notice', Ratio 19, 47-54. (on Stove 1973) COHEN, E. D. 'Hume's Fork', Sth. J. Phil. 15, 443-55. CONNON, R. W. 'The Textual and Philosophical Significance of Hume's MS Alterations to Treatise III ', in Morice, op. cit., 186-204. [PQ 28 (1978), 265-8] CONNON, R. W. & POLLARD, M. On the Authorship of "Hume's" Abstract', PQ 27, 60-6. CORSANO, A. 'Vico et Hume face au problème religieux', Archives de Phil. 40, 241-50. DAVIE, G. E. 'Edmund Husserl and "the as yet, in its most important respect, unrecognised greatness of Hume",' in Morice, op. cit., 69-76. DAVIS, J. W. 'Hume on Qualitative Content', in Morice, op. cit., 175-80. DELEULE, D. Hume, Lettre d'un Gentilhomme à son ami d'Edimbourg, présentation, traduction et notes. Paris. (French translation, with facing original, of A Letter from a Gentleman, Edinburgh, 1745) 88. DÉME", N. 'La Méthode Newtonienne et les Lois Empiriques de l'Anthropologie dans Traité II', in Morice, op. cit., 139-45. FORBES, D. 'Hume's Science of Polities', in Morice, op. cit., 39-50. FORCE, J. E. 'Hume in the Dialogues, the Dictates of Convention, and the Millennial Future State of Biblical Prophecy', S. -west. J. Phil. 8, 131-41. GAWLICK, G. 'Hume and the Deists: a Reconsideration', in Morice, op. cit., 128-38. GLOSSOP, R. J. 'In defence of David Hume', Australas. J. Phil. 55, 59-63. GLOUEERMAN, M. 'Hume on Modes', Hume Studies 3, 32-50. GUPTA, B. 'Buddha and Hume: A Popular Comparison Revisited ', Int. Phil. Q. 17 (1977), 135-46. HALL, R. 'The Hume Literature for 1976', Hume Studies 3, 94-102. HEALY,. M. 'Substance and Spiritual Substance - A criticism of David Hume', Alethe ia (Irving, Texas) 1 (1977), 159-83. HEDENIUS, I. Filosofien i ett föränderligt samhälle, 37-59 ( ' Värdeteorierna hos Hume': the value-theories in Hume). Stockholm. HINCKFUSS, I. 'Stove, Induction and the Irish', Australas. J. Phil. 55, 64-8. HISKES... (shrink)