Contains exquisite photographs and inspirational quotes that provide a comforting environment to evoke and capture ones most essential thoughts and feelings about life and death. It is a companion for anyone facing lifes ultimate adventure, and an invitation to leave behind a priceless legacy.

Contemporary socio-political issues often seen as socially controversial and highly politicised topics, such as anthropogenic climate change, public scepticism over preventive public health measures during pandemics such as COVID-19, and Indigenous sovereignty, lands rights, and ways of knowing, being and doing, highlight the need for education to address such issues more effectively. Controversial issues do not exist in isolation. They are connected to questions of order, interpretation, meaning-making, ethics, and why and how we live, i.e., to philosophical questions. We argue (...) that philosophical inquiry is essential for dealing with controversial topics in the classroom. However, we point to the need for teachers to understand the role of the community of inquiry in addressing such topics. This has implications for teacher preparation. We, therefore, examine John Dewey’s use of experiential education to argue for rethinking teacher preparation, especially when dealing with controversial topics which point to the need for greater emphasis on how best to engage with them philosophically. To this end, we will argue in favour of a reconstruction of educational philosophy, specifically the community of inquiry, by integrating a Deweyan inspired place-based education that emphasises environment, experience, and social reconstruction learning. (shrink)

This ambitious and sweeping book presents a powerful argument against moral relativism and in favor of the objectivity of a theory of democratic individuality. Unlike much recent work in this field, the book does not simply adumbrate such a view. Rather, it develops the parallels between various versions of scientific and moral realism, and then reinterprets the history and internal logic of democratic theory, maintaining, for example, that the abolition of slavery represents genuine moral progress. The book also recasts the (...) clashes between Marxist and Weberian, radical and liberal sociologies in the light of these moral claims, and sketches the institutions of a radical democracy. (shrink)

Aristote est largement antérieur à Thomas d'Aquin et à la constitution de la théologie chrétienne au Moyen Âge. Pourtant sa philosophie, sur des questions qui, bien extraordinairement, allaient influencer Thomas d'Aquin et d'autres théologiens (musulmans et chrétiens), s'était révélée compatible avec les livres de foi du christianisme (Bible) et de l'islam (Coran). C'est donc bien ces théologiens qui avaient hérité de lui et non le contraire. Mais en dépit de cet héritage, les textes fondateurs des religions concernées ont leur part, (...) la plus importante sans doute, dans les doctrines philosophiques des théologiens de ces deux religions "révélées". Par ailleurs, la part de l'aristotélisme dans ce travail, celle de projeter sa lumière sur une doctrine du bonheur qui émane de lui mais qui s'abreuve à d'autres sources, conduit à dire que la doctrine de Thomas d'Aquin ne peut être une simple reprise de celle d'Aristote. Ce livre résulte de leur confrontation rigoureuse et acharnée."--Page 4 of cover. (shrink)

Introduction -- As real as it gets : Derrida -- The experiential divide : Merleau-Ponty and Derrida -- Connective tissue -- The originary disconnect -- Deconstruction and the computer -- Reality show: baudrillard -- The problem with reality -- The genealogy of value -- Hyperreality -- Disappearance and death -- The baudrillard twins -- Reality shows : Virilio -- Speed, light ,and the attack on reality -- The tyranny of real time -- The ultimate interface -- War and faith -- (...) The fate of the real : Lyotard -- Withdrawal of the real : the two waves -- Complexification and the inhuman -- Virtual intelligence -- TDers, BUers, AI, and AL -- The remainder -- Getting real(er) -- The problem of technology -- The question of alienation -- Between alienation and reconciliation -- In praise of materialism. (shrink)

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Les commentaires de Derrida et Marion sur les premiers paragraphes de « Recherches logiques » de Husserl portent sur la catégorie de présence. Dans notre culture moderne, la présence est une caractéristique du réel. Elle rejoint, dans l'histoire de la pensée, la catégorie de substance dont la présence manifeste certains aspects. Ces aspects, bien que déjà évoqués, sont aujourd'hui explicitement mis en exergue. Il s'agit de l'expression et la donation.

There is evidence that people with schizophrenia have difficulties in some (recently evolved) competencies for processing social information. However, a case can be made that vulnerabilities can also lie in (previously evolved) threat and safeness processing systems. Evolutionary models may need to consider interactions between genetic sensitivities, early experiences of threat/safeness, and later cognitive vulnerabilities. Psychological treatments must address issues of experienced threat and safeness before working on more cognitive competencies.

Between 1648 and 1652, Cyrano de Bergerac wrote a small satirical work entitled The Other World, a fictional account of his imaginary epic voyage to the Moon.* The story not only describes “The States and Empires of the Moon,” (its subtitle in the original edition), it provides a critical view of his own civilization as well. The narrator's position in his depiction of the radically different, “other” entity allows him to maintain opinions which, however whimsical, still include elements of social (...) and philosophical examination. In the early stages of world migration, Europe was beginning to see the Other as a place for the expression, if not the transposition, of its ancient dreams; Cyrano, however, takes a different approach. He looks at ways the Other might be used to gain perspective on the Self. Looking down at Earth from above, he proclaims: “People, I declare that this moon is not a moon, but a world, and that world over there is not a world, but a moon.”. (shrink)

Cet article se propose d’interroger la compréhension par Hegel de sa propre pensée comme « fin » de l’histoire de la philosophie. Il montre tout d’abord de quelle manière cette compréhension est bien incontestable chez Hegel. Il entreprend ensuite d’analyser la signification essentielle, mais éminemment complexe que revêt la notion de fin ici en question. Il cherche enfin à établir que loin d’être le gage d’un dogmatisme intempérant, la position de fin de la philosophie que Hegel impute à sa pensée (...) est au contraire l’expression de son antidogmatisme résolu qui entend restituer la vérité à son essence dynamique et inquiète, et, de là, à son historicité foncière.This article sets out to inquire into Hegel’s understanding of his own thought as the “end” of the history of philosophy. It shows firstly how Hegel unquestionably understood his philosophy this way. It then sets out to analyse the essential, but highly complex meaning taken on by the concept of “end” in question here. It seeks finally to establish that, far from being a token of immoderate dogmatism, the view of being the end of philosophy which Hegel attributes to his thought is, on the contrary, the expression of his resolute opposition to dogmatism which seeks to restore truth to its dynamic and restless essence, and hence to its fundamental historicity. (shrink)

I. Le ferment évangélique. L'élaboration séculaire. La synthèse thomiste. 2. éd.--II. L'âge moderne.