This paper is a first attempt to study the problem of aggregation of individual ordinal probabilistic beliefs in an Arrowian framework. We exhibit some properties an aggregation rule must fulfil; in particular we prove the existence of a “quasi-dictator”.

These two thinkers confront the issues surrounding public support for the arts through d'Alembert's original proposal, Rousseau's attack, and the first English translation of d'Alembert's response as well as correspondence relating to the exchange.".

Of laws in general -- Of laws directly derived from the nature of government -- Of the principles of the three kinds of government -- That the laws of education ought to be relative to the principles of government -- That the laws given by the legislator ought to be relative to the nature of government -- Consquences of the principles of different governments, with respect to the simplicity of civil and criminal laws, the form of judgements, and inflicting of (...) punishments -- Consquences of the different principles of the three governments, with respect to sumptuary laws, luxury, and the condition of women -- Of the corruption of the principles of the three governments -- Of the laws in the relation they bear to defensive force -- Of laws, in the relation they bear to offensive force. (shrink)

Nous tentons dans cet article de proposer une thèse cohérente concernant la formation de la notion d’involution dans le Brouillon Project de Desargues. Pour cela, nous donnons une analyse détaillée des dix premières pages dudit Brouillon, comprenant les développements de cas particuliers qui aident à comprendre l’intention de Desargues. Nous mettons cette analyse en regard de la lecture qu’en fait Jean de Beaugrand et que l’on trouve dans les Advis Charitables.

Analyse ce qui, dans la Révélation, suggère ou dépasse une phénoménologie du révélé.

Kant describes a conflict among the different theories of knowledge. A productive conflict whose emergence is the origin of a renewal: it awakens the spirit and it leads it to think critically. Philosophy becomes critique, Kant says, when it is not focused on the doctrines and on their demands, but on the relationship between general rules (the “sense”) that coordinates all the faculties – and their particular expression, that is to say the specific cases. Similarly operates the judge, that, in (...) court, has to invent (ausdenken) the rule capable of corresponding to the single case: a judge that, in order to decide (jus dicere) and utter the decision, tries to compensate the absence of adequate legal rules and often decides without the adapt general rule. The problem of the différend does not concern, thus, anthropology. It concerns language. Exemplary cases provide analoga of the sensitive data and are devices that allow the dialectic between different systems of value by connecting their core meaning, the proper names involved and what Kant defines the Darstellung. Nevertheless, against this background, a change of paradigm becomes necessary – a change that entails the break with hegelian philosophy of law and with a thought built on mediation, that is to say with the kantian Zusammenstimmung. It is not possible, nor desirable, to substitute the battle field with the court and to subordinate the individual interests to the general logic of argumentation, because the synthesis of the different voices might imply totalitarianism and the end of the différend might correspond to the beginning of terror. (shrink)

Nous ne pouvons nous dispenser d'un concept linguistique du vrai. Nous ne pouvons pas davantage nous dispenser d'un concept phénoménologique du vrai. Et nous ne pouvons enfin nous dispenser de recourir à l'un et à l'autre, car le vrai se dit et le vrai se donne à l'intuition. Ces affirmations sont élémentaires. Mais les prendre au sérieux, c'est-à-dire considérer l'expérience entière de la vérité, requiert d'élargir le concept de vérité, de telle manière que : le vrai ne soit pas seulement (...) affaire de savoir mais, plus largement, affaire de connaissance ; le vrai puisse être dit dans une multiplicité de langages (philosophique, poétique, scientifique(; le vrai soit indissociable de la question de l'être-dans-le-monde ; le vrai soit à la mesure du logos, dont on montre qu'il excède la ratio sous ses formes modernes. Le vrai doit à nouveau être pensé. La pensée n'est rien de neuf. Mais son intervention dans les débats sur le vrai, au temps du nihilisme, est plus urgente que jamais. (shrink)

Descartes ne joue pas, dans la pensée de Heidegger, un rôle limité à l'interprétation de l'histoire de la philosophie. Lorsque Sein und Zeit entreprend de déterminer le mode d'être propre et irréductible du Dasein, Heidegger doit entrer en confrontation avec certes Husserl, mais surtout, par-delà la « conscience » husserlienne, avec Descartes lui-même. Car l'ennemi mortel du Dasein, cest l'ego du cogito. Dans quelle mesure cette rivalité n'induit-elle pas aussi une similitude? Die Rolle, die Descartes in dem Denken von Heidegger (...) spielt, darf nicht in dem Feld seiner Deutung der Geschichte der Philosophie eng begrenztwerden. Denn, als Sein und Zeit eine Bestimmung der eigentümlicheigentlichen Seinsweise des Daseins hervorzubringen unternimmt, setzt die « Destruktion der Geschichte der Ontologie » eine Auseinanderstzung nicht nur mit Husserl, sondern auch, über Husserl hinaus, gerade mit Descartes vor. Der Todfeind des Daseins ist das ego, das aus dem cogito stammt. Inwiefern aber diese ständige Gegenüberstellung eine tiefe Nachahmung hinweise ? (shrink)

A ready answer to the question of Empedocles’ thinking about Good and Evil is to be found in Aristotle, who provides us with this simple rule of thumb : Good is associated with Love, and Evil with Hate. Fundamentally obvious as that rule may be, we need to go beyond Aristotle’s words. This article investigates several topics : fire, the sun, water, the hoard of divine thought, reincarnation, Empedoclean ethics, and, finally, the Blessed Ones. Complexity rules our quest to determine (...) what belongs to the Good and what belongs to the Bad. There are times when Love takes advantage of Hate’s ability to cause separation. The sun, manifestation par excellence of fire, is loaded with ambivalence in Empedocles – even though the high value placed almost universally on light is a commonplace in Greek thought. Empedocles is torn between his sense of wonder at the works of Aphrodite and his pessimism on recognizing the infernal cycle in which mortals are involved. (shrink)

The point shared by phenomenology and the French Nouveau Roman is that they both confer great importance to description. But is it philosophically interesting to compare the works of authors like Nathalie Sarraute, Alain Robbe-Grillet or Claude Simon (which relate to details in the material world) with the works of Husserl (whose object is the eidos)? In this article, we first study in what way the method suggested by Husserl was innovative and in what way it influenced his examples and (...) style in the Ideen. We then examine how the fact that this operation no longer relates to beings could be construed as progress in relation to Heidegger. Finally, we study the reasons why this mode of speech was favoured in the novels of the 1960s. Our assumption, as the later writings of Maurice Merleau-Ponty show, is that this literary move­ment tried to achieve in the field of fiction the same breakthrough and to give description a scientific quality. (shrink)

L'emploi du raisonnement par l'absurde a été source de contestations au cours de l'histoire des sciences. L'auteur en propose une définition, puis montre comment un tel raisonnement indirect peut se retourner en un raisonnement direct qui lui soit logiquement équivalent, ce dont Aristote avait pressenti la possibilité...