Jean Bodin, renowned for his powerful intellect and breadth of knowledge, was truly a renaissance man. His works on political and legal thought set him apart as one of the most brilliant minds of the period. Although he is perhaps less known for his writing on religious questions of his day, his _Colloquium_ remains a unique contribution to religious dialogue. It circulated in its Latin manuscript form, but it was not published until the nineteenth century. Marion Leathers Kuntz (...) offers the first English translation of this masterpiece. Structured as a conversation among a Catholic, a Jew, a Lutheran, a Calvinist, a Muslim, a skeptic, and a philosophical naturalist, the _Colloquium _encourages religious tolerance and poses challenging questions for anyone interested in the nature of religious and philosophical thought. Kuntz’s introduction, translation, and annotations situate the volume both as a historical work and as a timeless chronicle of the tensions among religion, philosophy, science, faith, doubt, and empirical evidence. (shrink)

Il s'agit de la première édition de cette oeuvre majeure de Bodin. Jusqu'ici seul le texte latin était disponible (éd. L. Noak, 1857), ou la traduction anglaise de 1975, par Mrs. Kuntz. Le texte donné ici est celui d'une traduction française anonyme écrite très tôt après la mort de l'auteur (1596), dans une langue proche de celle de la République. Bodin fait ici converser sept sages, un juif, un musulman, un catholique romain, un luthérien, un calviniste, un adepte de (...) la religion naturelle et un "ethnique" (indien d'Amérique) à propos des mérites de leurs religions respectives. Loin de donner l'avantage au christianisme, il semble montrer une certaine inclinaison au judaïsme qui fera les délices des libertins du XVIIe siècle... (shrink)

Il s'agit de la première édition de cette oeuvre majeure de Bodin. Jusqu'ici seul le texte latin était disponible (éd. L. Noak, 1857), ou la traduction anglaise de 1975, par Mrs. Kuntz. Le texte donné ici est celui d'une traduction française anonyme écrite très tôt après la mort de l'auteur (1596), dans une langue proche de celle de la République. Bodin fait ici converser sept sages, un juif, un musulman, un catholique romain, un luthérien, un calviniste, un adepte de (...) la religion naturelle et un "ethnique" (indien d'Amérique) à propos des mérites de leurs religions respectives. Loin de donner l'avantage au christianisme, il semble montrer une certaine inclinaison au judaïsme qui fera les délices des libertins du XVIIe siècle... (shrink)

Vortrage, gehalten anlasslich eines Arbeitsgespraches vom 28.-29. Oktober 1996 in der Herzog August Bibliothek: G. Gawlick, Ciceros Bedeutung fur BodinT. Leinkauf, Absolute Einheit und unendliche Vermittlung im Denken Bodins. Philosophische Grundzuge seines DenkensA. Blair, The Foundations of Bodin's Natural PhilosophyF. Lestringant, Jean Bodin et le savoir cosmographique dans le "Theatre de la Nature universelle" et "l'Heptaplomeres"D. de. Courcelles, Pensee lullienne et "Colloquium Heptaplomeres"F. Griffel, Toleranzkonzepte im Islam und ihr Einfluss auf Jean Bodins "Colloquium Heptaplomeres"M. Leathers Kuntz, Nature, (...) Law and Music in the "Colloquium Heptaplomeres" of Jean Bodin: A Paradigm for TolerationJ. de Salas, Characters and Dialogue in Bodin's "Colloquium Heptaplomeres"R. Hafner, Die Geisterlehre Jean Bodins und der literarische Stil des "Colloquium Heptaplomeres". (shrink)

There are two different ways to introduce the notion of truthin constructive mathematics. The first one is to use a Tarskian definition of truth in aconstructive (meta)language. According to some authors, (Kreisel, van Dalen, Troelstra ... ),this definition is entirely similar to the Tarskian definition of classical truth (thesis A).The second one, due essentially to Heyting and Kolmogorov, and known as theBrouwer–Heyting–Kolmogorov interpretation, is to explain informally what it means fora mathematical proposition to be constructively proved. According to other authors (...) (Martin-Löfand Shapiro), this interpretation and the Tarskian definition of truth amount to thesame (thesis B). My aim in this paper is to show that thesis A is only reasonable, that thesis Bis false and to answer the following question: what is defined by the Tarskian definition ofconstructive truth? (shrink)

Stage organise par le Centre d'etudes superieures de la Renaissance de Tours, sous la direction de Jean-Claude Margolin et tenu du 3 au 25 juillet.

This text is based on the lecture held by Jean-Luc Marion at the Institute for Philosophy and Social Theory, on December 4., 2015. By thematizing the?limits of phenomenality?, Marion analyzes what exceeds the horizon of objectivity and the framework of subjectivity. By relying on some of the most important philosophers of the history of metaphysics, Marion offers an alternative way, namely, a phenomenology of givenness that focuses on saturated phenomena. nema.

La 4e de couverture indique : "Tandis que le prétendu "art contemporain" s'épuise dans le maniérisme d'une transgression sans objet, qu'attendre de la lecture de Jean Brun? Tout simplement qu'elle nous ramène à l'essence de l'art et à sa raison d'être, qui est de chanter la Beauté du Créateur à travers ses oeuvres et l'expression humaine qu'en donne l'artiste. Cette fonction sacrée, dans la situation du monde présent, prend la forme d'un combat métaphysique pour l'Etre contre le Néant.".

Nothing, one day, seemed more imperative to me than the project of composing a book whose fiction would be constructed not as the representation of some preexistent entity, real or imaginary, but rather on the basis of certain specific mechanisms of generation and selection. The principle of selection may be called overdetermination. It requires that every element in the text have at least two justifications. In this perspective, each element is invested with a coefficient of overdetermination. If there is a (...) choice to be made between two overdetermined elements, the one with the highest coefficient of overdetermination will always be chosen. This principle, as we might expect, was not elected at random: it corresponds to any text construed as nonlinear. Take, for example, the simplest element, with a coefficient of two. A double relation connects it with the text: the one due to its place in the written line , and the one linking it with some other element in the text . By operating at a maximum level of multiple determinations, the text is elaborated by means of a maximum number of transversal relations, in a field diametrically opposed to the realm of the linear. Jean Ricardou is equally well known for his fiction, including L'Observatoire de Cannes , La Prise de Constantinople , Les Lieux-dits , and Les Révolutions Minuscules , and his criticism, including Problèmes du Nouveau Roman , Pour une Theorie du Nouveau Roman , and Le Nouveau Roman , LE PARADIGME d' Albert Ayme , and a collection of essays, Nouveaux Problèmes du Roman. His "Composition Discomposed" appeared in the Autumn 1976 issue of Critical Inquiry. Erica Freiberg regularly translates Jean Ricardou's works. She holds degrees in French and Italian, philosophy and modern literature from the University of Paris and the University of Geneva. (shrink)

Jean-Marie Straub – Je veux rectifier un petit peu ce que j’ai dit. J’ai dit que c’était un film un peu terroriste. Mais enfin, c’est quand même une des plus belles histoires d’amour qu’on ait racontées à l’écran. Je veux dire que ça s’ouvre et ça se détend à un certain moment. Ça ne reste pas terroriste jusqu’au bout. Est-ce que vous avez des questions? Spectateur – C’est génial si on est Italien et qu’on n’a pas besoin des sous-titres. (...) Sincèrement, quand il faut tout le temps regarder, ce... (shrink)

Si la vertu thérapeutique de la poésie se trouve dès longtemps au rang des « topoï », il nous a paru plus rare et plus intéressant de montrer en quoi Hypnos, c’est-à-dire Sommeil, y joue un rôle prépondérant, apportant le lieu o ù peut s’exercer cette vertu. Nous sommes soutenus dans notre réflexion par la scène sublime de L’Iliade au chant xxiii où Patrocle apparaît à Achille, terrassé par Sommeil, dans une dernière entrevue entre le vivant et le mort, que (...) seule la Poésie peut mettre en scène. Dans l’analyse de ce texte, la doctrine d’Henry Corbin avec son monde imaginal et sa familiarité avec la poésie soufie au Moyen Âge nous a été d’un puissant secours dans notre tâche. (shrink)

This piece explores the background to writing Sartre, Self-Formation and Masculinities and explains the theoretical tools used in the book before examining some of the issues raised by Bergoffen and Flynn in their critical review-articles and responding to these. It provides a more fully fledged account of Sartre's relationship with psychoanalysis and states how the book combines psychology and biography through a masculinity-aware lens. Both commentators stimulate interesting insights into my own essay, and open up new avenues which I sketch (...) out. The piece ends with a defence of the controversial question of Sartre changing towards the end of his life. (shrink)

Le capitalisme menace la vie sur terre. Aucune issue technique à ce constat. Les usages destructeurs des ressources naturelles sont inscrits au plus profond des structures sociales : école, travail, propriété, marché, etc. Ils forgent des conditions de classe écologiquement inégales et antagoniques. Ce livre montre qu'une écologie politique véritablement transformatrice doit avoir pour horizon la refonte des cadres fondamentaux de la vie sociale qu'exige l'invention d'une société respectueuse des limites planétaires."--Page 4 of cover.

Hypertext encompasses a particular aspect of the virtual book that is playing an increasingly important part with the expansion of the Internet and the web. The success of HTML (HyperText Markup Language) - attests to its dynamism. Nowadays it seems so natural and so usual that we manipulate it with ease and we discover its ancestors among medieval cabalists or among other commentators of sacred texts. Every indexation, every note and every comment suggests a potential rudimentary hypertext. However, before its (...) expansion over the entire planet, with the network of worldwide telecommunication, before being programmed on to every PC, hypertext took form in the minds of a few learned visionaries. We will refer to two of them. (shrink)

First published in 1974, Libidinal Economy is a major work of twentieth century continental philosophy. In it, Lyotard develops the idea of economies driven by libidinal 'energies' or 'intensities' which he claims flow through all structures, such as the human body and political or social events. He uses this idea to interpret a diverse range of subjects including political economy, Marxism, sexual politics, semiotics and psychoanalysis. Lyotard also carries out a broad critique of philosophies of desire, as expounded by Deleuze (...) and Guattari, Nietzsche, Bataille, Foucault and de Sade. (shrink)

Why Should We Abandon - With Caution - the Cartesian Concept of Soul? In this text, the author proposes to show that we must abandon the Cartesian approach to the soul while remaining cautious. He recalls the context in which this thesis was defended. This thesis is based on an interpretation of Genesis that condemns knowledge. It shows how this interpretation is wrong.

There are other options than the opposition set by Mele between his own account and the strict interpersonal model. The notion of collective self-deception or “social hypocrisy” is discussed and shown to be nonparadoxical. When an individual consciousness lies to itself, there is often a form of “negative collaboration” with another.

The Reveries sur la nature primitive de l'homme are one of the important books of the dawn of the nineteenth century. In this text, Senancour limns an image of the world in accordance with the scientific thought of his time. It is a disenchanted image, dominated by mechanical necessity, and in it the distinction between good and evil no longer holds. God is absent; the world is not his creation. And Senancour expresses no regret:Everything in nature is indifferent, for everything (...) is necessary: all is beautiful, for all is determined. The individual is nothing, as a being apart: his cause and his end lie beyond him. Only the whole exists absolutely, invincibly, with no other cause, with no other end beyond itself, with no laws but those of its nature, with no other product than its permanence…. The beautiful, the true, the just, evil, and disorder exist only for the weakness of mortals…. The same earth contains happy orchards and ruinous volcanoes. The villain triumphs, the hero dies; the orchard withers, the volcano is snuffed out; one and the same destruction devours both the animate and the inanimate, shrouded in the same oblivion; and in a world reborn, there remains not a trace of what was abhorred or deified in a bygone world. (shrink)