L’observation de la littérature théologique de notre époque permet de constater une floraison assez dense de titres sur saint Thomas. La chose est d’autant plus étonnante qu’aux lendemains immédiats de Vatican II, Karl Rahner s’inquiétait de « l’étrange silence » des théologiens au sujet du Maître d’Aquin. Comme il se doit dans un article de bilan, J.-P. Torrell commence par dresser un tableau des éditions, biographies et traductions dont S. Thomas a bénéficié depuis 1974, année de célébration du septième centenaire (...) de sa mort. Après quoi, dans une seconde partie, il donne les « Orientations » dans lesquelles s’engagent aujourd’hui les études thomistes, insistant davantage sur la production théologique plutôt que sur la production philosophique, étant donné l’abondance et la complexité de cette dernière, tenant compte pour cela des productions américaines et allemandes autant que des productions francophones.A look at present day theological literature shows a fairly dense flowering of works on Saint Thomas. This is all the more astonishing as, just after Vatican II, Karl Rahner was uneasy about “the strange silence” of theologians concerning Master Aquinas. As expected in an overview, J.-P. Torrell begins by giving a list of publications, biographies, and translations on St. Thomas since 1974, the year of the celebration of the seventh centenary of his death. In the second part, he presents the “Orientations” of Thomistic studies today, insisting more on the theological production rather than the philosophical. Given the abundance and complexity of the latter, he takes into account American and German works, as well as French. (shrink)

Nella sezione introduttiva l'A. valuta lo stile e la finalità del Prologo al De trinitate, tenendo presenti anche altri prologhi tommasiani. Lo studio propone un esame dettagliato delle dottrine trasmesse in quest'opera. La prima parte è centrata sul tema della conoscenza di Dio e sulla necessità della rivelazione. L'A. sottolinea fra l'altro la ripresa delle cinque ragioni enunciate da Mosè Maimonide in difesa della fede. Successivamente l'A. esamina il rapporto tra filosofia e teologia, il problema della loro rispettiva autonomia, l'utilizzazione (...) degli argomenti di ragione e di autorità in ambito teologico. La parte terza è centrata sulla questione della contemplazione e della felicità nelle loro accezioni filosofiche e cristiane. Infine l'A. propone alcune «conclusioni provvisorie» relativamente alla lettura del testo tommasiano analizzato. In chiusura, è presentato il testo del Prologo con traduzione francese a fianco. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AN IMPORTANT NEW STUDY OF THOMAS AQUINAS: JEAN-PIERRE TORRELL'S INITIATION A SAINT THOMAS D'AQUIN WALTER H. PRINCIPE, C.S.B. Pontifical Institute of Mediaeval Studies Toronto, Canada BEFORE BECOMING professor of theology at the Universite de Fribourg, Jean-Pierre Torrell, O.P., was a member of the Leonine Commission. This editorial experience, together with his continuing association with members of the commission, enables him in his new work, Initiation (...) a saint Thomas d'Aquin: Sa personne et son oeuvre, to clarify and frequently modify previous research conclusions about the life and work of Thomas Aquinas.1 Thus other recent studies in this area, e.g., those of James A. Weisheipl and Simon Tugwell, will have to be reassessed in the light of Torrell's findings in this important volume.2 Torrell, however, does more than examine the dates and places of Thomas's career and writing: as the book's subtitle and introduction make clear, his aim is to present the person of Thomas Aquinas in his context. This he does in a warm but measured fashion, situating Aquinas in his times, following Thomas's journeys about France and Italy on his intellectual apostolatea true ministry in the Dominican tradition-portraying him as 1 In the series Vestigia: Pensee antique et medievale 13 (Fribourg Suisse: Editions Universitaires; Paris: Cerf, 1993), pp. xviii, 592. 2 See Weisheipl, Friar Thomas d'Aquino: His Life, Thought, and Works, 2nd ed. (Washington, D.C.: Catholic University of America Press, 1983), and Tugwell, trans., ed., introd., Albert & Thomas: Selected Writings, The Classics of Western Spirituality (New York-Mahwah: Paulist Press, 1988), introd. [to Thomas Aquinas], pp. 201-351. 489 490 WALTER H. PRINCIPE, C.S.B. often nearly overwhelmed by the duties of this apostolate, yet vigorous and lively in defense of the faith and of the legitimate role of reason, a warm friend to many con,freres and others, a loyal and sometimes deeply involved member of his family. Torrell is especially adept at linking Thomas's apostolic activity with his profound and distinctive spirituality; this augurs well for Torrell 's promised companion volume, which will deal far more thoroughly with Thomas's spirituality than was possible within the editorial constraints of his earlier article in the Dictionnaire de spiritualite.3 New conclusions about the place and dating of Thomas's works Here, first, will be given a summary, with occasional comment, of this study's significant new conclusions about the place and dating of Thomas's works. Torrell accepts Weisheipl's view that Aquinas did his initial biblical commentary at Cologne before coming to Paris in 1252 and spent the years 1252-1256 working on the Scriptum super Sententiis. The "bref catalogue" at the end, prepared by G. Emery, O.P., states that this work is the "fruit of his teaching as bachelor of the Sentences at the begin;.. ning of his first stay in Paris ( 1252-54) ; its redaction had not yet been completed when he began his activity as Master ( 1256)" (485; emphasis mine). Weisheipl, with whom Torrell agrees as to Thomas's having done his cursory teaching of the Bible at Cologne, holds that Thomas lectured on the Senten:ces for the four years, 1252-1256 (71, 358); Tugwell seems to hold the same position when he speaks of Thomas "writing [his lectures on the Sentences] up for publication as he went" (211). Torrell's limitation of the teaching of the Sentences to 1252-1254 is based on the university statutes prescribing that this teaching be completed in two years (66), after which the candidate for the mastership would be a " formed bachelor " (baccalaureus formatus) whose main task would be to assist the master of 3 See his "Thomas d'Aquin," Dictionnaire de Spiritualite 15 (1991), cols. 718-73. INITIATION A SAINT THOMAS D1 AQUIN 491 theology with his disputed questions (58). This would mean that Thomas spent two whole years, 1254-1256, carrying out this rather minimal duty, redacting the Sentences (a task not completed until the beginning of his period as a master of theology), and composing two small works, the De ente et essentia and the De principiis naturae. Although the Scriptum is a... (shrink)

Enth.: De quoi faut-il s'étonner / par René Thom. Du point de vue du tiers... / par Claire Lejeune. Géométriser la signification / par Jean-Pierre Duport.

Following the unsuccessful attempt to get a woman appointed as UN secretary-general in 2016 and the drop in women in senior posts in 2015, it appeared that gender equality at the UN was as distant as ever. Yet, gender equality within the Secretariat and UN system has been on the organization's agenda since 1970, with goals and target dates set for the level of women's participation and achievement. These have been met in some issue areas and organizations, but not others. (...) As part of the special issue on “The United Nations at Seventy-Five: Looking Back to Look Forward,” this essay traces the evolution of efforts to increase the representation of women in the UN system and takes stock of their current representation therein, analyzing the data on the Secretariat and appointments to senior posts as well as in various operations and programs. (shrink)

The algebraic structure of the 8-spinor formalism is discussed, and the general form of the 8-component wave equation, equivalent to the second-order 4-component one, is presented. This allows a canonical formulation that will be the first stage of the future Clebsch parametrization, i.e., a relativistic generalization of the Bohm-Schiller-Tiomno pioneering work on the Pauli equation.

Par son enseignement et par ses traductions de Kant, Jean-Pierre Fussler a influencé plusieurs générations d'étudiants. Croisant les approches, ce recueil de travaux en son honneur fait dialoguer perspectives kantiennes, lectures et relectures des œuvres de Kant, commentaires de son œuvre et études de sa réception contemporaine, mais aussi, plus généralement, questions éthiques, essais phénoménologiques et diverses études philosophiques qui s'accordent toutes sur la nécessité de la méthode, la diversité du rationalisme et les impératifs de la pensée critique."--Page (...) 4 of cover. (shrink)

Here Jean-Pierre Changeux elucidates our current knowledge of the human brain, taking an interdisciplinary approach and explaining in layman's terms the complex theories and scientific breakthroughs that have significantly improved our ...

If such a thing as nanoethics is possible, it can only develop by confronting the great questions of moral philosophy, thus avoiding the pitfalls so common to regional ethics. We identify and analyze some of these pitfalls: the restriction of ethics to prudence understood as rational risk management; the reduction of ethics to cost/benefit analysis; the confusion of technique with technology and of human nature with the human condition. Once these points have been clarified, it is possible to take up (...) some weighty philosophical and metaphysical questions which are not new, but which need to be raised anew with respect to nanotechnologies: the artificialization of nature; the question of limits; the role of religion; the finiteness of the human condition as something with a beginning and an end; the relationship between knowledge and know-how; the foundations of ethics. (shrink)

In a remarkable exchange between neuroscientist Jean-Pierre Changeux and philosopher Paul Ricoeur, this book explores the vexed territory between these...

1 INSERM-CEA Unit 562, Cognitive Neuroimaging, Service Hospitalier Fre´de´ric Joliot, Orsay, France, 2 CNRS URA2182 Re´cepteurs and Cognition, Institut Pasteur, Paris, France.

Résumé Le principe de précaution est une réponse apportée à un vrai problème. Les menaces auxquelles l’humanité se trouve confrontée aujourd’hui, et dont la mise en système pourrait mettre sa survie en danger, requièrent une forme de prudence radicalement nouvelle. Ni la phronêsis des Anciens ni le calcul des chances des Modernes ne conviennent. Le principe de précaution apparaît cependant incapable de relever ce défi, tant ses fondements conceptuels sont faibles et inadéquats. Il se trompe en particulier de cible en (...) posant que c’est l’incertitude qui paralyse l’action. On montre que c’est plutôt l’incapacité où l’on se trouve de transformer ce que l’on sait en croyances incitant à l’action. C’est au niveau d’une métaphysique de la temporalité que l’on cherche une réponse à ce défi, en introduisant des modalités de type bergsonien dans une nouvelle approche de l’argument dominateur. La construction qui en résulte conduit à une forme inédite de rationalité dont on explore les propriétés parfois paradoxales. (shrink)

v. 1. A défaut-- la littérature -- v. 2. Arts et philosophie mêlés.

Si Hobbes est très peu cité explicitement par Bentham, l’œuvre du premier accompagne pourtant constamment l’œuvre du second. Sans doute Bentham n’est-il pas contractualiste et l’idée qu’il se fait de la république deviendra, au fil de sa réflexion, plus démocratique que celle que s’en fait Hobbes. Toutefois, on trouve, chez l’un comme chez l’autre, une conception de la loi qui, si elle est l’expression de la souveraineté, n’exclut pas la diversité des appartenances des citoyens à la société civile. Ce point (...) est visible dans la définition même de la loi que nous donnent les deux auteurs en des moments stratégiques de leur œuvre. Mais l’un comme l’autre dira que la souveraineté ne saurait, sans encourir un immense danger, se laisser dépasser par une loi qui se voudrait naturelle ou qui se donnerait comme une émanation de Dieu ; quand bien même le souverain croirait pouvoir se renforcer par là. Nous le montrons sur deux points cruciaux : d’une part, l’analyse de la promesse et du serment ; d’autre part, la question de la punition, qui est un moment que les deux auteurs estiment dangereux, pour le condamné certes, mais aussi pour l’État qui le condamne. La proximité des deux auteurs est très étroite sur ces deux points, encore que Bentham ne dise rien de Hobbes en leur endroit. (shrink)

À travers une suite d’œuvres qui cherchaient toujours un autre but, Lévi-Strauss dessine tout de même les contours d’une éthique qui prend acte d’un certain nihilisme - la vie humaine n’a pas un sens qu’elle pourrait « découvrir » et elle ne saurait non plus donner son sens au monde -. Il détermine, en particulier, quelques caractéristiques d’une éthique qui veille à la protection de toutes les cultures et à la préservation de la terre qui abrite tous les vivants et (...) qui verra la fin de l’homme comme elle a connu la fin de tant d’espèces. Le lecteur de Lévi-Strauss s’étonne de constater que le structuralisme que l’auteur met en œuvre par méthode dans son travail anthropologique s’associe à un usage de fictions quand il s’agit de tracer une éthique. Notre enquête consiste à examiner cette association un peu étrange qui fait ressortir que, sans adhérer à l’utilitarisme, qui use d’une théorie des fictions, l’auteur se sert de cette dernière sur des points stratégiques pour éviter les dialectiques de style kantien et hégélien, c’est-à-dire pour que les oppositions se fassent contrepoids entre elles et pour que les contradictions puissent se résoudre en plis plutôt que se déchirer entre elles. (shrink)