The present article is published in Proche-Orient Chrétien, N.66, VOL.3-4, JAN. 2017, USJ: Beirut, pp. 425-430. It is a philosophical review of Philippe Capelle-Dumont and Yannick Courtel book “Religion et Liberté” that fetches the records of the First International Symposium of the Francophone Society of Philosophy of Religion about the two concepts Religion and Freedom. On one hand, religion has always been considered as a pole of practices and references contrary to freedom declining a dependence on a "binding doctrine"; on (...) the other hand, religion has undergone several political representations in the many spaces of cultural, social and international life which is urgent to re-examine. The article proposes a synthesis of the conferences of Philippe Capelle-Dumont, Jean-Luc Marion, Jean Greisch, Joseph O’Leary, François Chenet, Souleymane Bachir Diagne, Francis Jacques, Pierluigi Valenza, Danielle Cohen-Levinas, Yannick Courtel and Jean Grondin who concludes with the “freedom to philosophize about religion”. (shrink)

Corporate social responsibility (CSR) is a concept that has acquired a new resonance in the global economy. With the advent of globalization, managers in different contexts have been exposed to the notion of CSR and are being pressured to adopt CSR initiatives. Yet, in view of vastly differing national cultures and institutional realities, mixed orientations to CSR continue to be salient in different contexts, oscillating between the classical perspective which considers CSR as a burden on competitiveness and the modern perspective (...) that views CSR as instrumental for business success. Capitalizing on the two-dimensional CSR model developed by Quazi and O'Brien (Journal of Business Ethics 25, 33-51, 2000), this article assesses managerial perspectives towards CSR in three neighboring Middle Eastern countries (Lebanon, Syria and Jordan) through an empirical study involving 333 managers. The findings lend support to the Quazi and O'Brien model (2000), suggesting some commonalities in CSR orientations as well as minor divergences. The findings are discussed and cross-cultural implications drawn accordingly. (shrink)

A partir de reflexiones propuestas por Joseph Roth, Walter Benjamin, Sigfried Kracauer y Claudio Guillén, se presenta el concepto de “ciudad blanca” ligado a la frontera y la centralidad para concluir que la “ciudad blanca” es desfocalizada y periférica, invadida y rebelde, modelo (sueño o proyecto) e infierno (pesadilla o caos). El concepto se aplica al examen de cuatro ciu- dades “blancas” a propósito de secuencias significativas de cuatro films: Los olvidados (1950) de Luis Buñuel, Pizza, birra, faso (1998) de (...) Bruno Stagnaro e Israel Adrián Caetano, Dans la ville blanche (1983) de Alain Tanner y Biutiful (2010) de Alejandro González Iñárritu. (shrink)

As this article shows, the closeness between the work of the French Beguine and the late sermons in German by Meister Eckhart is perceptible. It is evident mainly through the analysis that both authors made of spiritual poverty. Nevertheless, the present work also reveals the fundamental differences that exist between the two mystics. Finally, it indicates the philosophical relevance of these two paradigmatic forms of mystical discourse.

En La communauté inavouable (1983), se ocupa Blanchot expresamente de pensar la comunidad de quienes no tienen comunidad, cuestión que había asomado ya en Le livre á venir (1959) y en L'entretien infini (1969). La presente conferencia se refiere a estos antecedentes. En la primera parte; sobre el relato de Duras El square (1956) y el ensayo de Blanchot que lo medita, El dolor del diálogo, indica la relación "ética" entre la conversación y la desgracia. La segunda parte, entre otros, (...) caracteriza el tiempo en que se da la rareza de la conversación, así como las experiencias que permiten al pensamiento no anteponerse a la desgracia pero tampoco abandonarse a la ausencia de pensamiento. La tercera parte lee los escritos Lo indestructible, La relación del tercer género, etcétera, para caracterizar los diferentes "niveles" de la desgracia en dirección a la posibilidad o a la imposibilidad de conversar. La cuarta y última parte vuelve sobre la primera con el propósito de precisar la comunidad de los que no tienen nada en común salvo su separación -diferente en cada uno- del mundo: la comunidad de la desgracia. (shrink)

Las llamadas manāqib (sg. manqaba) son un género literario bastante extendido en los últimos siglos. Algunas de estas manāqib han sido publicadas en ediciones críticas, y su circulación entre los estudiosos suele referirse a la historia norteafricana o a ciertos aspectos de la religiosidad popular. Sin embargo, este tipo de obras ha recibido una atención muy limitada desde el punto de vista lingüístico, a pesar de que presentan características propias de las variedades habladas del árabe. Por lo tanto, las manāqib (...) constituyen una de las pocas fuentes que pueden utilizarse para analizar el árabe hablado y escrito en el pasado. El objetivo de este artículo es estudiar la lengua de la obra titulada Rawḍat al-azhār wa-munyat al-sādāt al-abrār fī manāqib Sīdī ʿAbd al-Salām al-Asmar, una colección de manāqib relacionadas con el santo sufí libio ʿAbd al-Salām al-Asmar de la ciudad de Zlīten (siglo XV), escrita por Karīm al-Dīn al-Baramūnī al-Miṣrātī. (shrink)

El proyecto ilustrado ha definido la emancipación como el abandono de una minoría de edad, como el pasaje de una minoría a una mayoría de edad en los sujetos. Ahora bien, la historia efectiva de este abandono y este pasaje ha sido la de la estabilización progresiva en nuestras sociedades del gobierno de los mayores (sabios) sobre los menores (ignorantes). En este artículo, a partir de los trabajos de Jacques Rancière, tratamos de aislar la emancipación de la ilustración, e interrogamos, (...) a través del examen de una obra de Marguerite Duras que supone una figuración determinada del comunismo, algunas de las paradojas de una hipótesis de la emancipación que no dejaría de lado a las potencias de infancia. (shrink)

Texto leído en octubre de 2011 en la Universidad EAFIT como Lección inaugural de la Maestría en Estudios Humanísticos. Una nueva lectura corregida del presente texto se ofreció en el marco de los Coloquios del Departamento de Historia de la Universidad de los Andes en marzo de 2012. Para la versión final hemos introducido una serie de pies de páginas bibliográficas y algunos comentarios, sin recargar en exceso el texto, amparándome abusivamente detrás de Pierre Bourdieu para dar una forma legítima (...) a lo que son reflexiones por las que solamente yo respondo. El epígrafe del texto está tomado de “Los Cuadernos de Notas” a las Memorias de Adriano de Marguerite Yourcenar. (shrink)

The object of this t e xt is to present human rights as subjec t i ve rights, and therefore, as an appropriate fo r m of discourse in mode r n socie t y . Subject i v e rights are a discourse strat e gy through w hich ind i viduals h a ve lost contact with their companions in c i vil socie t y , and th e y f ind themsel v es isolate d , (...) in a relationship that e xists on l y with a f iction that the l a w calls "state". Citizens h a ve been stripped of the possibilities of addressing the other members of c i vil socie t y , and forced in the conflicts with them to go through special c i vil ser v ants w h o are in cha r ge of suppressing the conflict b y the use of force a g ainst some of the liti g ants. This discourse strat e gy ma k es the ind i vidual a citizen, and it tu r ns into a linguistic manner of being in the mode r n or bou r geois w orld. The strat e gy of subject i v e rights is w hat ma k es mode r n l a w modern. Human rights, for their pa r t, are all the e xpectations and aspirations of ind i viduals of a capitalist socie t y , that can on l y be mentioned in te r ms of "rights , " since it is this discourse that ma k es them into citizens. In this w a y , all human aspirations are co n v er ted - or can be co n v e r ted- into "rights", w hich is the peculiar linguistic manner that modernity o f fers to ind i viduals to talk about their aspirations. (shrink)

Este artículo analiza la obra de dos beguinas del s. XIII pertenecientes a la denominada teología vernácula. Se propone caracterizar las obras de Matilde de Magdeburgo,La luz que fluye de la divinidad, y de Margarita Porete, El espejo de las almas simples, a fin de determinar las notas más distintivas de las autoras. En ambos trabajos el amor es central, a la vez que está íntimamente vinculado con el conocimiento. Aun así, la lectura de los textos y su detenido examen (...) permite proponer que la obra de Matilde está principalmente relacionada con la literatura del amor cortés mientras que la de Margarita, a la vez que incluye estos elementos, está más enraizada en la mística de la nada, que será luego ampliamente conocida en la tradición por el trabajo de Meister Eckhart. Por esta razón, el lugar otorgado a los sentidos y la corporalidad adquiere mayor relevancia en la obra de Matilde, mientras que en Margarita la experiencia amorosa unitiva es puramente espiritual. Estos matices en las caracterizaciones de la unión con la divinidad deben ser leídos en su contexto histórico, dado que durante el s. XIII y el siguiente se desarrolló una polémica sobre el carácter afectivo o intelectual de la unión mística. Estas diferentes maneras de entender el amor que encontramos en los trabajos de estas autoras medievales representan otro modo de abordar la idea y la función del eros, que desde Platón en adelante ha sido uno de los temas centrales de la reflexión filosófica. (shrink)

Este libro (Marguerite Yourcenar, 1951) es mucho más que una novela histórica: por supuesto hay literatura, pero también historia y sobre todo una gran reflexión sobre el arte de vivir, en un tiempo en que el hombre estaba solo y sin dioses (Flaubert dixit). El Emperador nos cuenta cómo se construye a sí mismo –operari est esse-, a partir de la unidad de ética y estética, con una combinación de conocimiento, disciplina y hedonismo. Este ensayo muestra las claves de (...) su proyecto personal y político, en torno a las ideas griegas (Humanitas, Felicitas, Libertas) y al ejercicio del poder romano. Lo que incluye a los cuerpos, los afectos y las acciones como conceptos desde el punto de vista de la vida cotidiana. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 71-75 [Access article in PDF] Response to Kingsley Price's "How Can Music Seem to be Emotional" Marguerite Nering Calgary, Canada Kingsley Price argues that music, since it is not personal, cannot be emotional but can only seem emotional. In an earlier draft of this paper he described it more fully: "Music is not a person, cannot possibly harbor an inward life, (...) and cannot possibly be emotional." He then sets out to discover how music, since for him it is not emotional, can seem to be so. Through a step-by-step process of philosophical inquiry, he first looks within perception and not finding an answer there, searches without, mainly focusing on meaning and Susanne Langer's theory of emotion and music. His search is unrewarded, leaving him to conclude that the answer to his question remains an incomprehensible mystery.His logic at first seems impervious to dispute. Had he not strictly limited his meaning of music and emotion-particularly emotion-it may have simplified responding to his query. For him, "music" refers to instrumental music that is heard or perceived. "Emotion" means conscious feelings we find ourselves in when undergoing emotion.The major question one must ask is whether his basic premise is accurate. Is he correct in stating that music unequivocally is not emotional but only seems so? [End Page 71] Is he correct in stating that music does not harbor an inward life? After all, he is talking about instrumental music that is perceived. While one cannot deny that notated music on paper is not emotional, does this hold for instrumental music being performed and transmitted? The source is a live human, someone who has an inward life, or at least did have at the time of production. The receptor is alive and has an inward life. The human source is sending living music imbued with emotion and energy. The airwaves transport these vibrations. Can we really say that the living or live music reaching the receiver's ears is not carrying real emotion?Returning to Price's analysis, we find he looks first at perception itself, in this case sense perception, and determines that it has two major constituents: awareness and the object of awareness. He argues that awareness cannot seem to exist; it must exist. It is always simple; therefore, there can be no characteristic that makes it seeming and not real. I question whether the latter conclusion necessarily follows, that is, that reality is a consequence of simplicity, but I must agree that awareness by virtue of its existence must be real.Music heard is the object of awareness. He states that the distinction between seeming and reality does apply to some things-for example, to Macbeth seeing a dagger that really is not there-but declares that this cannot apply to music heard, for it actually exists. Does this mean that one cannot hear music that really is not there? The illusion should work for hearing if it works for vision. Back to his argument, because music heard exists, he reasons that one cannot say that the seeming emotionality in music can be traced to the character of the music that bears it. I wonder then how this would apply to a person playing music with real emotion for his or her own enjoyment? In this case the human receptor of music is also the human source of the music. They are one and the same, and this person of course has an inward personal life. Does this music only seem emotional or is it really emotional? It would make sense that it is really emotional.He then looks at whether the seemingness of emotionality can be traced to emotionality itself and deduces that it cannot. Emotions are real. If we feel joy, it is real joy we are feeling and not seeming joy. One cannot debate this. Again, however, I am not convinced of the seemingness of the emotionality of music. Because music comes from a living person, it is an extension... (shrink)

The newly private corporation challenges scholars to re-examine corporate social responsibility under a markedly different governance system. We theorize regarding the implications of public corporations going private through use of private equity. The new governance system includes few owners and an expert, involved board of directors; combined with a greatly reduced public presence, public-to-private firms are proposed to place greater emphasis on financial performance and lesser emphasis on social performance. Several variables are proposed to moderate the lesser emphasis on social (...) performance. (shrink)

This work examines Aristotle's discussions of definition in his logical works and the Metaphysics, and argues for the importance of definitions of simple ...

Aristotle's remarks about the differences between the sexes have become infamous for their implications for the social status of women. In his observations on female biology, Aristotle claims that "the female nature is, as it were, a deformity." In describing women's role in the public sphere, he claims that women are naturally subordinate because, while they possess a deliberative faculty, that capacity is "without authority." While both claims express the "inferiority" of female bodies/women relative to male bodies/men, it is not (...) self-evident that the defects Aristotle identifies in female biology have cognitive or moral manifestations that would justify the rule of men over women in political life. Marguerite Deslauriers here aims to construct a coherent picture of Aristotle's views on sexual and gender-based difference from these remarks and to show the extent to which his views on female biology and women's role in politics are causally connected. Without exculpating Aristotle from charges of misogyny, Deslauriers contextualizes his explanations of the role and origin of female animals in his biology and the role of women in his political philosophy; she shows how Aristotle developed these views and the importance they hold for his wider philosophical commitments. She then explores how Aristotle might have seen the link between the physiology of sex and the bearing it has on political life. She ultimately argues that in Aristotle's conception of sexual difference in biology and politics, there is a tension between his view of the inferiority of female bodies and women and his commitment to the idea that females and women are valuable both for generation and for the political life characteristic of human beings. In this tension she finds a difference between Aristotle and his predecessors: while previous accounts associate sexual difference with affliction, Aristotle sees sexual difference as a benefit, both to a species and a political community. This volume will be of interest to philosophers and students interested in ancient philosophy, feminist philosophy, as well as those studying moral and political philosophy. (shrink)

Lucrezia Marinella's (1571–1653) most important contributions to philosophy were two polemical treatises: The Nobility and excellence of Women, and the Defects and Vices of Men, and the Exhortations to Women and to Others if They Please. Marinella argues for the superiority of women over men in every respect: psychologically, physiologically, morally, and intellectually. She is particularly effective in using the resources of ancient philosophy to support her various arguments, in which she draws conclusions about the souls and the bodies of (...) women, the nature and significance of women's beauty, the virtue of women and the liberty to which women as well as men are entitled. This Element showcases that her claim of superiority is intended ultimately to justify the possibility of political rule by women. (shrink)

Envy and resentment are generally thought to be unpleasant and unethical emotions which ought to be condemned. I argue that both envy and resentment, in some important forms, are moral emotions connected with concern for justice, understood in terms of desert and entitlement. They enable us to recognise injustice, work as a spur to acting against it and connect us to others. Thus, we should accept these emotions as part of the ethical life.

ABSTRACTIn the debate about the worth of women in sixteenth and seventeenth century Italy three pro-woman authors of the period, Moderata Fonte, Lucrezia Marinella, and Arcangela Tarabotti, develop...

Early feminist or pro-woman works often combine the claim that the rational souls of men and women are the same with an argument for the superiority of women. This article considers two such works, Lucrezia Marinella's The Nobility and Excellence of Women and the Defects and Vices of Men (Venice, 1601 [1999]) and Marguerite Buffet's In Praise of Illustrious Learned Women, both Ancient and Modern (Paris, 1668), in order to show the continuities and distinctive features of feminist arguments for (...) superiority, to emphasize the differences in the conceptions of reason and physiology that distinguish them, and to demonstrate that claims of superiority persisted even as those defending women's worth began to adopt egalitarian positions. (shrink)

Aristotle is presented, in this introduction to his work, as a scientist and a philosopher of science. This view is developed through the structure of the book, which emphasizes Aristotle's methodological concerns as a scientist, and through the no-nonsense interpretation of Aristotle's thought that it offers. Barnes particularly wants to impress on the reader the range of Aristotle's interests. He stresses that it is the empirical foundation of almost all the treatises that gives unity to their diversity.

In the treatise called La nobiltà et l’eccellenza delle donne co’ diffetti et mancamenti de gli uomini Lucrezia Marinella claims that women are superior to men. She argues that men are excessively hot, and that heat in a high degree is detrimental to the intellectual and moral capacities of a person. The aim of this paper is to set out Marinella’s views on temperature differences in the bodies of men and women and the effects of bodily constitution on the capacities (...) necessary for political deliberation and rule. I situate Marinella’s argument in the context of an ongoing debate about physiological differences between the sexes, begun in antiquity and extending into the Renaissance. That debate is important for several reasons: as part of a broader discussion of the nature and worth of women, as determining influential interpretations of ancient authorities on matters of physiology, and as anticipating later discussions of the relation between the sexed body and political roles. This paper considers Marinella in dialogue with a number of interlocutors, elements of whose work can be found in her own: Aristotle, Mario Equicola, Galeazzo Flavio Capra, Ludovico Domenichi and Torquato Tasso. (shrink)

Marie de Gournay, in a central argument in the pamphlet Égalité des hommes et des femmes [The Equality of Women and Men], offers an interpretation of an argument for equality that she attributes to ‘the School.’ I argue that Gournay is drawing on Aristotle’s Metaphysics to formulate an argument for the equality of women; that she does not temper that argument with claims for the superiority of women, which makes her unique for some time; and that her alleged misrepresentation of (...) her authorities – Aristotle in particular – is itself an interesting and suggestive phenomenon. Moreover, while some of her contemporaries would have agreed that the soul of a person has no sex, Gournay was unusual in arguing that the social implication of this was intellectual equality for women and men, just so long as education should be provided to women as well as men. (shrink)

Aristotle claims that the citizens of the best city should be both intelligent and spirited at Politics VII.7 1327b19-38. While he treats intelligence as an unqualified good, thumos is valuable but problematic. This paper has two aims: to consider the political value of spirit in Aristotle’s Politics and in particular to identify the ways in which it is both essential to political excellence and yet insufficient for securing it, and to use this analysis of the role of spirit in the (...) political realm to explain Aristotle’s exclusion of women from political authority, even in the context of the household. I analyze spirit as a physical phenomenon and as a type of desire, before considering its moral and affective aspects. I then return to the role of spirit in political life and examine its importance for the activity of ruling. In the last section I consider the implications of this analysis of spirit for the social and political roles Aristotle assigns to men and women. (shrink)

Iris Marion Young argues we cannot understand others' experiences by imagining ourselves in their place or in terms of symmetrical reciprocity (1997a). For Young, reciprocity expresses moral respect and asymmetry arises from people's greatly varying life histories and social positions. La Caze argues there are problems with Young's articulation of asymmetrical reciprocity in terms of wonder and the gift. By discussing friendship and political representation, she shows how taking self-respect into account complicates asymmetrical reciprocity.

This paper considers the distinctions Aristotle draws (1) between the intellectual virtue of "phronêsis" and the moral virtues and (2) among the moral virtues, in light of his commitment to the reciprocity of the virtues. I argue that Aristotle takes the intellectual virtues to be numerically distinct hexeis from the moral virtues. By contrast, I argue, he treats the moral virtues as numerically one hexis, although he allows that they are many hexeis 'in being'. The paper has three parts. In (...) the first, I set out Aristotle's account of the structure of the faculties of the soul, and determine that desire is a distinct faculty. The rationality of a desire is not then a question of whether or not the faculty that produces that desire is rational, but rather a question of whether or not the object of the desire is good. In the second section I show that the reciprocity of "phronêsis" and the moral virtues requires this structure of the faculties. In the third section I show that the way in which Aristotle distinguishes the faculties requires that we individuate moral virtues according to the objects of the desires that enter into a given virtue, and with reference to the circumstances in which these desires are generated. I then explore what it might mean for the moral virtues to be different in being but not in number, given the way in which the moral virtues are individuated. I argue that Aristotle takes "phronêsis" and the political art to be a numerical unity in a particular way, and that he suggests that the moral virtues are, by analogy, the same kind of unity. (shrink)

ABSTRACT:A key factor in the decision to convert a publicly owned company to private status is the expectation that value will be created, providing the firm with rent. These rents have implications regarding the property rights of the firm’s capital-contributing constituencies. We identify and analyze the types of rent associated with the newly private firm. Compared to public firms, going private allows owners the potential to partition part of the residual risk to bond holders and employees, rendering them to be (...) co-residual risk bearers with owners. We propose that new promotion-based contracts with bond holders and employees, reflecting their particular investments, be negotiated as the firm migrates from public to private status. These contracts should acknowledge the firm’s intent to maximize shareholder value and its need to take the risks necessary to do so, but support that the firm’s survival not be undermined due to its possibly opportunistic owners. (shrink)