Ce recueil offre à ses lecteurs diverses pistes d’interprétation. Elles se distinguent tant par le contenu de ses chapitres que par la question plus large de la place essentielle des études touchant à l’éducation. L’ouvrage, véritablement interdisciplinaire, remet en question la relation entre l’éducation et le genre grâce aux contributions d’historiens, de spécialistes en science de l’éducation, de sociologues, de psychologues et d’enseignants allant de la maternelle à l’université. Le livre...

Lars Løvlie, Paul Standish; Introduction: Bildung and the idea of a liberal education, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002.

Benatar argues that it is better never to have been born because of the harms always associated with human existence. Non-existence entails no harm, along with no experience of the absence of any benefits that existence might offer. Therefore, he maintains that procreation is morally irresponsible, along with the use of reproductive technology to have children. Women should seek termination if they become pregnant and it would be better for potential future generations if humans become extinct as soon as humanely (...) possible. These views are challenged by the argument that while decisions not to procreate may be rational on the grounds of the harm that might occur, it may equally rational to gamble under certain circumstances that future children would be better-off experiencing the harms and benefits of life rather than never having the opportunity of experiencing anything. To the degree that Benatar’s arguments preclude the potential rationality of any such gamble, their moral relevance to concrete issues concerning human reproduction is weakened. However, he is right to emphasise the importance of foreseen harm when decisions are made to attempt to have children. (shrink)

Delmas Lewis has argued that the tenseless view of time is committed to a view of personal identity according to which no one can be held morally responsible for their actions. His argument, if valid, is a serious objection to the tenseless view. The purpose of this paper is to defend the detenser by pointing out the pitfalls in Lewis’ argument.

This volume collects contributions from leading scholars of early modern philosophy from a wide variety of philosophical and geographic backgrounds. The distinguished contributors offer very different, competing approaches to the history of philosophy.Many chapters articulate new, detailed methods of doing history of philosophy. These present conflicting visions of the history of philosophy as an autonomous sub-discipline of professional philosophy. Several other chapters offer new approaches to integrating history into one's philosophy by re-telling the history of recent philosophy. A number of (...) chapters explore the relationship between history of philosophy and history of science.Among the topics discussed and debated in the volume are: the status of the principle of charity; the nature of reading texts; the role of historiography within the history of philosophy; the nature of establishing proper context. (shrink)

This paper recasts the normative shape of Fear and Trembling by presenting an ‘ethical reading’ based on an ethic of care. It will be argued that Abraham's response represents a commitment to sustain and deepen his fundamental relationship with God, to make absolute his relation to the Absolute. Since most readers tend to focus myopically on ‘the trial’ itself, apart from the context and history of the God-relationship, the proffered interpretations tend inevitably to distort the nature and significance of Abraham's (...) form of life. By remembering the pattern of attachment between God and Abraham, I think that a different normative picture will emerge, one which can be expressed in the grammar of care. (shrink)

For ecofeminists within academic contexts, the classroom is another "contested terrain "where transformative eco-cultural work should be integrated. In our case, we are a part of communication studies and try to adopt ecofeminist insight as a position for questioning dominant discourses and practices. To do this, we "incorporate popular culture as a serious object of politics and analysis" (Giroux 1997, 148). It is our hope that popular culture can be used as an ecofeminist tool for interrupting hegemonic power relations and (...) encouraging critical-relational consciousness. This paper reports an exploratory effort aimed at combining ecofeminist critiques with popular culture to employ an ecofeminist pedagogy. It begins with an ecofeminist critique of the "animal-industrial-complex" (Noske 1989). In this critique, discursive moral agents are situated within the anthropocentric and androcentric culture (Payne 1994). It then articulates an ecofeminist teaching philosophy and describes how that philosophy was applied in one case using an episode from a prime time television cartoon. Finally, it draws conclusions about what is accomplished through this exploratory case. (shrink)

There is one phenomenon of perestroika that struck me from the very outset Things, it would seem, are being done more rationally than in the preceding period: the most senseless construction projects have been halted; military spending has diminished ; and the most odious politicians have been replaced. Yet the system works more and more poorly! The more reasonable the things that are done, the worse the system functions!

Introspective crocodiles and exhibitionist writers, queered gender and temporality, critiques of capitalism and canon, experimental form and technique, speculative storylines traversing the citysca...