Dans ce livre, l’auteur élabore une critique de la notion de « banalité du mal » forgée par Hannah Arendt à partir du procès Eichmann en vue d’expliquer les crimes de masse. En reconnaissant, certes, que la banalité du mal est une formule qui a le mérite d’affirmer la dimension humaine du mal extrême « par opposition à l’idée de l’indicible d’un mal absolu et transcendant » (p. 117), Isabelle Delpla la qualifie néanmoins de « faux concept ». Del..

Spécialiste de l’histoire internationale des communismes, après une thèse consacrée au parti communiste suisse, Brigitte Studer offre ici un ouvrage de synthèse sur le Comintern (ou Internationale communiste) : cette organisation, créée à Moscou, en 1919, avec le but affiché de porter « l’internationalisme » dont se revendiquait le mouvement communiste, assura non seulement la liaison avec les différents partis communistes mais fut aussi à l’origine d’une soixantaine d’organisations internati...

Le passage de la génération spontanée de l'dxcov païenne à Ia réélaboration chrétienne de Ia filiation introduit dans la structure de l'image un bouleversement dont il s'agit ici de prendre la mesure en comparant l'image plotinienne et l'image augustinienne. On montre comment saint Augustin reprend le cadre néoplatonicien tout en bouleversant la signification, notamment en inscrivant Végalité comme cas extrême de la ressemblance. Avec Augustin, un mouvement tout à fait nouveau vient modeler le rapport de cette image qu 'est notre (...) âme au principe dont elle vient.The transition from the spontaneous generation of the pagan dxcov to the christian reworking of parental generation marks a significant change in the structure of the image, which is here analyzed through a comparison of the plotinian image with the augustinian image. It is shown how Augustine endorses the neoplatonician framework while ascribing it a completely different meaning, most notably by taking equality as an extreme case of resemblance. With Augustine, a completely new kind of movement comes to fashion the relationship between that image which is our soul to the principle where it comes from. (shrink)

"Isabelle Stengers presents us with a new way of understanding a remarkably diverse range of sciences and their relation to a material and living world. Playing with a position both inside the practices that constitute and transform science and outside the sciences as their mode of conceptualization, Stengers explores the limits, constraints, and inventions that fuse modern science and contemporary society." Elizabeth Grosz --.

Alfred North Whitehead has never gone out of print, but for a time he was decidedly out of fashion in the English-speaking world. In a splendid work that serves as both introduction and erudite commentary, Isabelle Stengersâe"one of todayâe(tm)s leading philosophers of scienceâe"goes straight to the beating heart of Whiteheadâe(tm)s thought. The product of thirty yearsâe(tm) engagement with the mathematician-philosopherâe(tm)s entire canon, this volume establishes Whitehead as a daring thinker on par with Gilles Deleuze, Felix Guattari, and Michel Foucault. (...) Reading the texts in broadly chronological order while highlighting major works, Stengers deftly unpacks Whiteheadâe(tm)s often complicated language, explaining the seismic shifts in his thinking and showing how he called into question all that philosophers had considered settled after Descartes and Kant. She demonstrates that the implications of Whiteheadâe(tm)s philosophical theories and specialized knowledge of the various sciences come yoked with his innovative, revisionist take on God. Whiteheadâe(tm)s God exists within a specific epistemological realm created by a radically complex and often highly mathematical language. âeoeTo think with Whitehead today,âe Stengers writes, âeoemeans to sign on in advance to an adventure that will leave none of the terms we normally use as they were.âe. (shrink)

Concerned with the interplay between science, society, and power, Isabelle Stengers offers a unique perspective on the power of scientific theories to modify society, and vice versa. 9 diagrams.

Este libro es un homenaje a la trayectoria intelectual y académica de la profesora María Teresa López de la Vieja, Catedrática emérita de la Universidad de Salamanca. En él se trazan algunos de los caminos que, con su obra, nos invita a transitar. El volumen recoge contribuciones de colegas de varias nacionalidades y procedentes de diversos ámbitos de reflexión que le son afines: la filosofía moral y política, la literatura, la teoría de la argumentación, los estudios feministas, las éticas aplicadas, (...) la bioética. Los capítulos que componen este libro dan voz a varias generaciones de investigadoras e investigadores que han acompañado y acompañan su andadura académica y que aquí dialogan con ella haciendo propias sus preocupaciones intelectuales. Con su participación contribuyen al justo reconocimiento de su dedicación a la labor docente e investigadora. (shrink)

Many scholars study the global diffusion of culture, looking at how institutions spread culture around the world or at how intermediaries adapt foreign culture in the local context. This research can tell us much about brokers’ “cultural-matching” or “congruence-building” strategies. To date, however, few scholars have examined brokers’ interpretive work. In this article, the author argues that globalization research needs to pay more attention to interpretation. Building on translation studies, the author shows that brokers’ work is shaped by how they (...) imagine their dual roles, how they imagine different parts of the world, how they interpret a text’s intertextuality, and how their audience imagines the foreign Other. In this way, the author lays the groundwork for a hermeneutic model of cultural globalization. (shrink)

"The Invention of Modern Science proposes a fruitful way of going beyond the apparently irreconcilable positions, that science is either "objective" or "socially constructed." Instead, suggests Isabelle Stengers, one of the most important and influential philosophers of science in Europe, we might understand the tension between scientific objectivity and belief as a necessary part of science, central to the practices invented and reinvented by scientists."--pub. desc.

The reduction of the concept of heat to that of molecular kinetic energy is recurrently presented as lending analogical support to the project of reduction of phenomenal concepts to physical concepts. The claimed analogy draws on the way the use of the concept of heat is attached to the experience in first person of a certain sensation. The reduction of this concept seems to prove the possibility to reduce discourse involving phenomenal concepts to a scientific description of neural activity. But (...) is this analogy really justified? We will show that if there is an analogy, far from speaking for a reduction of phenomenal concepts, it rather stresses the necessity to integrate phenomenal reports in the scientific study of experience. (shrink)

info:eu-repo/semantics/publishedVersion.

Four different contributions about my Penser avec Whitehead are a bit like four different chemical tests, helping me to understand better how my proposition may activate interest and connections, but also, and more surprisingly, enlightening me about “how” I myself have inherited from Whitehead’s philosophical adventure. This answer weaves threads from Debaise, Goffey, Meyer, and Palin together with this very special gift I owe them all: the recognition that if I felt it needed to resist the notion of a Whiteheadian (...) “conception of a creative world,” it is because to me “thinking with Whitehead” is not thinking about the world, rather reclaiming the kind of trust that thinking requires. (shrink)

To put one of Jordan's central thoughts briefly, forms or relations through the act become "clots" or plexus, i.e., intertwinings, and thus concrete things. Jordan has several descriptions of the act, the perfect act, the creative act, the cosmic act, the integrative act, the subjective act, and the intelligent act. Of these the integrative act is the most important metaphysically, and has many of the characteristics of the other acts.

This article discusses some of the theses put forward by Catherine Colliot-Thélène in her latest book, Le commun de la liberté (2022). After a brief reminder of the links of continuity between the latter and La démocratie sans “demos” (2011), concerning in particular the central question, in both books, of subjective rights, I turn to the author’s treatment of the themes of property and exclusion. With regard to property, whose meaning I seek to determine in the book, it is the (...) joint, paradoxical and ultimately fruitful use of Kant’s and Marx’s theories that is examined here. According to Colliot-Thélène, the major problem of contemporary democracies is exclusion due to the dispossession or absence of property, which defies their universalist principles: I underline the originality of her approach in terms of rights, and suggest some extensions that sociological and ethnological literature can provide to it. (shrink)

Virginia Woolf, to whom university admittance had been forbidden, watched the universities open their doors. Though she was happy that her sisters could study in university libraries, she cautioned women against joining the procession of educated men and being co-opted into protecting a “civilization” with values alien to women. Now, as Woolf's disloyal daughters, who have professional positions in Belgian universities, Isabelle Stengers and Vinciane Despret, along with a collective of women scholars in Belgium and France, question their academic (...) careers and reexamine the place of women and their role in thinking, both inside and outside the university. They urge women to heed Woolf's cry—Think We Must—and to always make a fuss about injustice, cruelty, and arrogance. (shrink)

Depuis qu'elles existent, les sciences dites exactes se prétendent différentes des autres savoirs. Comment comprendre cette prétention? Faut-il, à la manière des épistémologues anglo-saxons ou de Karl Popper, tenter d'identifier les critères qui la justifient? Peut-on, suivant le modèle nouveau des études sociales des sciences, y voir une simple croyance? Ce livre propose un dépassement fructueux de l'opposition, apparemment irréconciliable, entre ces deux approches des sciences. Et si la tension entre objectivité scientifique et croyance était justement constitutive des sciences, enjeu (...) des pratiques inventées et réinventées par les scientifiques? Réussir à parler des sciences avec humour, sans en faire un objet de vénération, ni de dénonciation, en restant au plus proche de la passion des scientifiques, tel est ici le pari d'Isabelle Stengers. Mais ce livre ne se limite pas à un discours sur les sciences. Il s'agit bien plutôt de prolonger l'histoire de leur invention. Comment comprendre les liens multiples entre la science et les pouvoirs qui la mobilisent aujourd'hui? Comment concevoir les rapports entre science, expertise et démocratie? La nouveauté de L'invention des sciences modernes est de faire de ces différents problèmes intellectuels, pratiques et politiques les enjeux du processus par où pourrait s'inventer et se renouveler l'identité même des sciences. (shrink)

As a neoplatonic philosopher for whom the intellect alone connects man with God, Nicholas of Cusa has without doubt a critical attitude towards the affective and emotional constitution of man. Accordingly, the deification of man is only imaginable as an interior quiet of all passions. But in analyzing his texts we can see that Nicholas, in order to describe the status of intellectual perfection, does not neglect affective and emotional categories and concepts. Not only the etymological deduction of sapientia as (...) a tasting and delicious science, but also his speaking of gaudium intellectuale und dulcedo intellectualis paints a different picture. (shrink)

John Dewey coined the imperative that what we do in philosophy «must take effects in conduct» if it is not to be a sentimental indulgence for a few. This article asks whether it suffices when an insight only makes a difference in someone’s mind, to make it a legitimate aim of research. Four kinds of insights are distinguished: meta- physical insights, ethical insights, practical insights, and trivial insights. Metaphysical insights are those that bring us purely cognitive benefits – no other (...) benefits than a change in our thoughts. This article argues that metaphysical insights, properly demarcated, entail a particular kind of significance, which makes them worthy of pursuit, despite only yielding cognitive benefits. The article also points out, however, that we need to think carefully about how these cognitive benefits are socially distributed, and how we make the decision about which metaphysical inquiries are to be pursued. (shrink)

Habermas est un des philosophes contemporains vivants les plus célèbres. Cet héritier de l'Ecole de Francfort a participé aux grandes controverses du XXe siècle, celle opposant Adorno à Popper, mais aussi à la querelle des historiens allemands. L'oeuvre abondante d'Habermas croise morale, sociologie, politique et épistémologie. Isabelle Aubert en découvre la profonde unité dans l'intersubjectivité, cette notion que l'on trouve chez Fichte et Husserl mais qu'Habermas s'est efforcé de détourner. Il ne s'agit pas d'éliminer toute forme de subjectivité mais (...) de déplacer la perspective sur le social en mettant au centre une notion qui appréhende la réalité de sujets situés et en relation. Ce modèle alternatif d'intelligibilité s'effectue sur le mode de la participation au dialogue, de l'échange de paroles et non selon le mode de l'observation entre un pôle de représentation et un environnement extérieur. Ainsi naît une nouvelle anthropologie sociale fonctionnelle, à l'écart du mouvement post-moderne. (shrink)

L’ouvrage qui réunit 17 contributions d’une grande richesse couvrant les XIXe et XXe siècles est issu du colloque international « Construire les sciences de l’homme : quels rôles pour les femmes? » qui s’est tenu à Paris en 2001 sous l’égide de l’European Science Foundation. Les directrices du projet ont souhaité avant tout « Poser la question des rôles des femmes dans l’histoire des sciences de l’homme (pour) interroger d’une autre manière le problème d’un accès différencié au savoir et à (...) s... (shrink)

En Isidorianum 17 publiqué un inventario de los expedientes de pureza de sangre conservados en la Capilla Real de Sevilla. Hasta ese momento, existían 148 expedientes -el 74,5% de el importe total de los mismos- según el Inventario de la Archivo de la Capilla Real, fechado en 1753 y con posterior anotaciones. Gracias a ese inventario se supo que 51 expedientes faltaban, ya que el número de los inventariados expedientes es 199. En este artículo presento un inventario de los otros (...) 50 expedientes encontrados recientemente como complemento a aquel primer inventario. Por lo tanto, sólo queda un expediente más. Falta el de José Antonio Ius y Villacampa, según a la lista del Inventario de 1753 de Expedientes de Pureza de la Sangre. (shrink)

In the wake of the 2008 global financial crisis, an important conceptual battleground for democratic theorists ought to be, it would seem, the capitalist firm. We are now painfully aware that the typical model of government in so-called investor-owned companies remains profoundly oligarchic, hierarchical, and unequal. Renewing with the literature of the 1970s and 1980s on workplace democracy, a few political theorists have started to advocate democratic reforms of the workplace by relying on an analogy between firm and state. To (...) the extent that a firm is an organization comparable to the state, it too ought to be ruled along democratic lines. Our paper tests the robustness of the analogy between firm and state by considering six major objections to it: the objection from a difference in ends, the objection from shareholders’ property rights, the objection from worker’s consent, the objection from workers’ exit opportunities, the objection from workers’ expertise, and the objection from the fragility of firms. We find all of these objections wanting. While the paper does not ambition to settle the issue of workplace democracy at once, our goal is to pave the way for a more in-depth study of the ways in which firms and states can be compared and the possible implications this may have for our understanding of the nature of managerial authority and the governance of firms. (shrink)

BackgroundInnovations in technology have contributed to rapid changes in the way that modern biomedical research is carried out. Researchers are increasingly required to endorse adaptive and flexible approaches to accommodate these innovations and comply with ethical, legal and regulatory requirements. This paper explores how Dynamic Consent may provide solutions to address challenges encountered when researchers invite individuals to participate in research and follow them up over time in a continuously changing environment.MethodsAn interdisciplinary workshop jointly organised by the University of Oxford (...) and the COST Action CHIP ME gathered clinicians, researchers, ethicists, lawyers, research participants and patient representatives to discuss experiences of using Dynamic Consent, and how such use may facilitate the conduct of specific research tasks. The data collected during the workshop were analysed using a content analysis approach.ResultsDynamic Consent can provide practical, sustainable and future-proof solutions to challenges related to participant recruitment, the attainment of informed consent, participant retention and consent management, and may bring economic efficiencies.ConclusionsDynamic Consent offers opportunities for ongoing communication between researchers and research participants that can positively impact research. Dynamic Consent supports inter-sector, cross-border approaches and large scale data-sharing. Whilst it is relatively easy to set up and maintain, its implementation will require that researchers re-consider their relationship with research participants and adopt new procedures. (shrink)

Prepared for an ANU Humanities Research Centre Symposium in early August 2003, these notes may be considered as a comment on Brian Massumi’s proposition that ‘a political ecology would be a social technology of belonging, assuming coexistence and co-becoming as the habitat of practices’.

Richard Rorty notoriously maintained that philosophy is not an academic discipline. He thought that the only viable candidate for philosophy to be an academic discipline—where philosophy consists in a collection of permanent, pure topics—depends on a Cartesian conceptual framework. Once we overcome this framework, he maintained, there will be nothing left to be the distinct subject matter of philosophy. This article argues that there is a conception of philosophy that can be an academic discipline, even if we take Rorty's challenge (...) seriously. It remains even if we overcome the Cartesian conceptual framework. In the end the article goes beyond Rorty's challenge and considers two further criteria for philosophy to be an academic discipline: that it have a distinct method, and that it be able to be done for the public good. The article argues that philosophy can fulfill these two criteria, and therefore that it can be an academic discipline. (shrink)

Cet article tente d’appréhender le rapport que la philosophie de Nancy entretient avec la littérature et la poésie en tant que telles. Nancy a théorisé les conditions de production du sens poétique comme protension du sens en avance sur soi par opposition au récit de fiction structurellement en retard sur son origine. Ces temporalités littéraires marquées au sceau de la non-concordance des temps renvoient à une origine sans contenu, ni forme. La sensibilité nancyenne au dire du poème, au faire de (...) la langue, la distingue dans l’histoire de la philosophie. La part sensible de l’écrit philosophique est par définition neutralisée, sous-tendue par l’idéal de transparence du signifié qui fonde la possibilité et la singularité du discours philosophique comme discours sans séduction, ni équivoque. (shrink)

Shavelson et al. (2023) identify an important problem in their Target article: a significant number of terminally ill patients with impaired motor function are wrongfully excluded from receiving ai...

At the end of his life, Michel Foucault wrote of ‘problematization’ as what he had done all along. Yet some commentators see a ‘new’ Foucault emerging together with this term. This essay accepts the last hypothesis and connects it with the French scene, where problematization was already familiar, and its use under tension. Starting with Bachelard, problematization was related with a polemic epistemological stance, but its reprise by Gilles Deleuze turned it into an affirmative theme dramatizing the creation of problems. (...) Situating Foucault’s problematization in this philosophical line permits us to develop the relation he proposed between problematization and the test of contemporary reality on the thinker. This paper will put problematization itself to the test of our present, that is, to the prospect of the social-ecological devastation associated with climate disorder. Both following and betraying Foucault with the help of Whitehead and Haraway, problematization will then be related to the power of sensible events, a power which requires allowing oneself to be touched, and allowing what touches us the power to modify the relation we entertain to our own reasons. (shrink)