La séparation des sexes caractérise le système scolaire français, et tout particulièrement l’enseignement secondaire, jusqu’aux années 1960. Dans la première moitié du XXe siècle, la mixité, telle que nous l’envisageons aujourd’hui, n’est pas concevable. Pourtant, à sa création, en octobre 1938, le lycée de garçons Marcelin Berthelot, à Saint-Maur-des-Fossés, accueille également des filles. Expliquer cette présence féminine, absolument singulière, oblige à faire la part des facteurs circonstanciels, de l’évolution des identités de sexe et de celle de la demande parentale. Si (...) le lycée continue, en dépit des critiques, à accueillir des élèves des deux sexes jusqu’à l’instauration officielle de la mixité, il ne faut cependant pas voir dans cette expérience une simple anticipation des évolutions postérieures. (shrink)

Situated approaches to affectivity overcome an outdated individualistic perspective on emotions by emphasizing the role embodiment and environment play in affective dynamics. Yet, accounts which provide the conceptual toolbox for analyses in the philosophy of emotions do not go far enough. Their focus falls (a) on the present situation, abstracting from the broader historico-cultural context, and (b) on adopting a largely functionalist approach by conceiving of emotions and the environment as resources to be regulated or scaffolds to be used. In (...) this paper, I argue that we need totake situatedness seriously: We need (a) to acknowledge that emotions are not situated in undetermined “contexts” but in concrete socio-culturally specific practices referring to forms of living; and (b) to agree that not only are context and emotionsusedfor the sake of something else but also that the meaning-disclosive dimension of affective intentionality is structured by situatedness as well. To do so, I offer a multidimensional approach to situatedness that integrates the biographical and cultural dimensions of contextualization within the analysis of situated affective dynamics. This approach suggests that humans affectively disclose meaning (together) which is at once product and producer of specific forms of living – and these are always already subjects of (politically relevant) critique. (shrink)

In order to explore how emotions contribute positively or negatively to understanding the meaning of complex socio-culturally specific phenomena, I argue that we must take into account the habitual dimension of emotions – i.e., the emotion repertoire that a feeling person acquires in the course of their affective biography. This brings to light a certain form of alignment in relation to affective intentionality that is key to comprehending why humans understand situations in the way they do and why it so (...) often is especially hard to understand things _differently_. A crucial epistemic problem is that subjects often do not even enter a process of understanding, i.e., they do not even start to consider a specific object, theory, circumstance, other being, etc. in different ways than the familiar one. The epistemic problem at issue thus lies in an unquestioned faith in things being right the way they are taken to be. By acknowledging the habitual dimension of affective intentionality, I analyze reasons for this inability and suggest that being affectively disruptable and cultivating a pluralistic emotion repertoire are crucial abilities to overcome this epistemic problem. (shrink)

The first comprehensive analysis of the philosophical issues raised by the hijab controversy in France, this book also conducts a dialogue between contemporary Anglo-American and French political theory and defends a progressive republican solution to so-called multicultural conflicts in contemporary societies. It critically assesses the official republican philosophy of laïcité which purported to justify the 2004 ban on religious signs in schools. Laïcité is shown to encompass a comprehensive theory of republican citizenship, centered on three ideals: equality (secular neutrality of (...) the public sphere), liberty (individual autonomy and emancipation) and fraternity (civic loyalty to the community of citizens). Challenging official interpretations of laïcité, the book then puts forward a critical republicanism which does not support the hijab ban, yet upholds a revised interpretation of three central republican commitments: secularism, non-domination and civic solidarity. Thus, it articulates a version of secularism which squarely addresses the problem of status quo bias - the fact that Western societies are historically not neutral towards all religions. It also defends a vision of female emancipation which rejects the coercive paternalism inherent in the regulation of religious dress, yet does not leave individuals unaided in the face of religious and secular, patriarchal and ethnocentric domination. Finally, the book outlines a theory of immigrant integration which places the burden of civic integration on basic socio-political institutions, rather than on citizens themselves. Critical republicanism proposes an entirely new approach to the management of religious and cultural pluralism, centred on the pursuit of the progressive ideal of non-domination in existing, non-ideal societies. (shrink)

Introduction -- Cosmopolitanism -- Collective self-defense -- Subsistence wars -- Humanitarian intervention -- Commodified wars -- Asymmetrical wars -- Conclusion.

Do we have the right to deny others access to our body? What if this would harm those who need personal services or body parts from us? Ccile Fabre examines the impact that arguments for distributive justice have on the rights we have over ourselves, and on such contentious issues as organ sales, prostitution, and surrogate motherhood.

Western philosophy has long excluded the work of women thinkers from their canon. Presenting Women Philosophers addresses this exclusion by examining the breadth of women's contributions to Western thought over some 900 years. Editors Cecile T. Tougas and Sara Ebenreck have gathered essays and other writings that reflect women's deep engagement with the meaning of individual experience as well as the continuity of their philosophical concerns and practices. Arranged thematically, the collection ranges across eras and literary genres as it emphasizes (...) the intellectual significance of written work by key figures—for example, Hildegard of Bingen's visionary writings, Iris Murdoch's fiction, Hannah Arendt's historical narratives, and the oral storytelling in black women's literary tradition. The collection also brings to light the philosophical importance of little-known work by such writers as Mme de Sablé and Mme de Condorcet. This wide-ranging collection offers non-philosophers an introduction to women's thought but also promises to engage advanced students of philosophy with new research on unrecognized contributions. Author note: Cecile T. Tougas, formerly an Assistant Professor of Philosophy, is a teacher of Latin and Algebra at Ben Franklin Academy in Atlanta.Sara Ebenreck is Assistant Professor of Philosophy at St. Mary's College of Maryland. (shrink)

1. La philosophie politique contemporaine : en français et en anglais François Boucher (FB) : Votre travail semble habité par une volonté d'établir des ponts entre la pensée politique française et anglo-américaine. Cette volonté est déjà visible dans votre ouvrage de 2000, Pluralist Thought and the State in Britain and France (1900-1925), qui compare les penseurs pluralistes du début XXe en France et en Angleterre. Elle est également au cœur de Critical Republicanism, The Hijab Controversy an...

Liberal societies conventionally treat religion as unique under the law, requiring both special protection and special containment. But recently this idea that religion requires a legal exception has come under fire from those who argue that religion is no different from any other conception of the good, and the state should treat all such conceptions according to principles of neutrality and equal liberty. Cécile Laborde agrees with much of this liberal egalitarian critique, but she argues that a simple analogy (...) between the good and religion misrepresents the complex relationships among religion, law, and the state. Religion serves as more than a statement of belief about what is true, or a code of moral and ethical conduct. It also refers to comprehensive ways of life, political theories of justice, modes of voluntary association, and vulnerable collective identities. Disaggregating religion into its various dimensions, as Laborde does, has two clear advantages. First, it shows greater respect for ethical and social pluralism by ensuring that whatever treatment religion receives from the law, it receives because of features that it shares with nonreligious beliefs, conceptions, and identities. Second, it dispenses with the Western, Christian-inflected conception of religion that liberal political theory relies on, especially in dealing with the issue of separation between religion and state. As a result, Liberalism's Religion offers a novel answer to the question: Can Western theories of secularism and religion be applied more universally in non-Western societies?--. (shrink)

Republicanism and Political Theory is the first book to offer a comprehensive and critical survey of republican political theory. Critically assesses its historical credentials, conceptual coherence, and normative proposals Brings together original contributions from leading international scholars in an interactive way Provides the reader with valuable insight into new debates taking place in republican political theory.

This paper argues that the self, as both the centre of our identity and the focus of our spiritual life, has not been given enough consideration with regard to the ethics of managers and leaders. Informed by models of self-realisation and the Jungian process of individuation, our discussion suggests that the way we perceive and interpret our self affects our moral behaviour. In particular, integrity of the self fully participates in enhancing servant leadership and consistent ethical practice. We illustrate the (...) argument with comments from various managers on the statement: ‘Being true to your self’. (shrink)

In his recent Rescuing Justice and Equality, G. A. Cohen mounts a sustained critique of coerced labour, against the background of a radical egalitarian conception of distributive justice. In this article, I argue that Cohenian egalitarians are committed to holding the talented under a moral duty to choose socially useful work for the sake of the less fortunate. As I also show, Cohen's arguments against coerced labour fail, particularly in the light of his commitment to coercive taxation. In the course (...) of defending those claims, I claim that Cohen's remarks on freedom of occupational choice and taxation exhibit partiality towards the interests of the better-off to the detriment of the less fortunate – a partiality which is in tension with his commitment to equality. (shrink)

In this paper I consider emotions as the ability to grasp meaningfulness, understood as an essential component of (social) reality, which is necessary for a rational discourse and which cannot be apprehended by means of a supposedly “sober” approach. I explicitly take into account the socio-cultural situatedness of feeling subjects and put epistemically relevant emotional abilities into perspective. This approach reveals that emotions can also contribute to questioning one’s own world view and to being able to correct it if necessary. (...) The ability tobe affectively disrupted, as I call it, enables one to see the contingency of one’s emotion repertoire and habitualised schemata of grasping meaningfulness. Further, a severe affective disruption can bring about a transformation of one’s emotion repertoire and habitualised schemata, thus permanently altering the subject’s epistemic position and epistemic practice. (shrink)

Despite increasing the presence of ‘ethics talk’ in business and management curricula, the ability of business ethics educators to question the system and support the development of morally responsible agents is debatable. This is not because of a lack of care or competence; rather, this situation points towards a more general tendency of education to become focused on economic growth, as Nussbaum claims. Revisiting the nature of ethics education, I argue that much moral learning occurs through the imagination, and not (...) solely through the rational mind. Individuals are complex, and a great part of what we are lies below the threshold of consciousness. In this respect, ethics education must take into account the psyche and its influence on conscious behaviour, which can best be apprehended through the imagination. Echoing Jung’s concerns about unconscious and indiscriminate masses, I thus explore how imagination and creative material contribute to enhancing both self-knowledge and ethical reflection in the context of organisational life and business education. I especially consider how moral development and social awareness are tied up with individual psychological understanding, and argue that Jung’s analytical psychology offers insightful tools to explore our individuality. (shrink)

This book articulates a cosmopolitan theory of the principles which ought to regulate belligerents' conduct in the aftermath of war. Throughout, it relies on the fundamental principle that all human beings, wherever they reside, have rights to the freedoms and resources which they need to lead a flourishing life, and that national and political borders are largely irrelevant to the conferral of those rights. With that principle in hand, the book provides a normative defence of restitutive and reparative justice, the (...) punishment of war criminals, the resort to transitional foreign administration as a means to govern war-torn territories, and the deployment of peacekeeping and occupation forces. It also outlines various reconciliatory and commemorative practices which might facilitate the emergence of trust amongst enemies and thereby improve prospects for peace. The book offers analytical arguments and normative conclusions, with many historical and/or contemporary examples. (shrink)

Human beings are killing the planet and themselves in the process. Cecile Pineda asks a simple question: Why? An urgent reframing of current ecological thinking, Apology to a Whale addresses what the intersection of relative linguistics and archeology reveals about the present world's power relations, and what the extraordinary communication of plants and animals can teach us. This masterpiece of creative nonfiction is a wild ride on the frontiers of archeo-linguistics in search of the greatest killer on Earth--us.

J'étais au lycée depuis la neuvième. Lors de la drôle de guerre, je suis restée à la campagne dans l'Ain ­ j'étais en cinquième et ai suivi l'enseignement dispensé par mes cousines, l'une faisant les mathématiques, l'autre les lettres. Ce n'était pas très sérieux mais pas si mauvais tout de même puisqu'après un court troisième trimestre à Henri IV (nous sommes repartis en juin à l'arrivée des Allemands), j'ai pu entrer en quatrième l'année suivante grâce à quelques cours particuliers d..

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Hidden Author: An Interpretation of Petronius’s SatyriconCecil W. WootenGian Biagio Conte. The Hidden Author: An Interpretation of Petronius’s Satyricon. Translated by Elaine Fantham. Berkeley, Los Angeles, and London: University of California Press, 1997. 236 pp. $35.The first four chapters of this book form a single unit since they deal with the same general thesis. In fact I can see no reason to divide this part of the (...) book into chapters except that (I suppose) they originally represented four different lectures in the Sather series. Two ideas are developed here. The first is that Encolpius has a tendency to impose literary models on reality. The second is that the “hidden author” is lurking behind Encolpius, laughing at him, and that the reader is “alerted by Petronius” (29) to interpret the text differently from the narrator. Thus, according to Gian Biagio Conte, a bond of complicity is created between the reader and the author, who “sets his traps and waits to laugh when his victim [Encolpius] falls into them” (27). Encolpius, therefore, is viewed as a “naive victim of events” (24), a man who wants to be a “sincere and trustworthy narrator” (24) but who cannot distinguish between fact and myth.The first of these ideas has been fully discussed elsewhere and is generally well accepted. I have discussed it myself (“Petronius, the Mime, and Rhetorical Education,” Helios 3 [1976] 67–74). I have problems with the second. First of all, I think that it is very risky to try to see a “hidden author” in a text where the narrator is different from the author. Moreover, Conte acknowledges that there is really not much difference between what has been called the “narrating I” and what he calls the “hidden author” (84). This makes me wonder what is the point of complicating the whole issue by positing a hidden author at all, especially since I do not find convincing the examples that he gives of instances when Petronius supposedly intervenes to alert the reader not to take Encolpius too seriously. When the latter, for example, describes Eumolpus in the art gallery as someone qui videretur nescio quid magnum promittere (83.7), does this really indicate a “narrator who is victim of his own illusions” (21)? Is this really an instance of the “hidden author” intervening in the text to give us an “advance notice of the deflation of the sublime” (21)? It seems to me that whatever discrepancy exists here can be explained by Beck’s observations, made long ago, concerning the difference between Encolpius the actor and Encolpius the narrator (see “Some Observations on the Narrative Technique of Petronius,” Phoenix 27 [1973] 42–61).Secondly, it has always seemed to me that it is Encolpius himself who consciously chooses to see his life in terms of literary models, simply because the patterns that he sees are more exciting than the reality which he experiences. Again, I myself have argued this point elsewhere (“Petronius and ‘Camp,’” Helios 11 [1984] 133–39). This, however, makes him a shaper of events, not a naive victim of them, and the reader smiles with Encolpius, not at him. Moreover, as regards the whole idea of literary models, Conte’s theory about the role of the “hidden author” seems to me to complicate the issue more than is necessary, or [End Page 304] is warranted. He says, for example, that Petronius wants to discredit, through parody, those forms of literature, such as the romance, from which Encolpius draws many of his models. On the other hand, he argues, strangely, that Petronius does not mean to devalue other genres, such as epic, from which (as Conte himself has so clearly shown) many of these models come: “the hidden author... constructs the story of Encolpius like a continuous parody of the tale of love and adventure. In turn, it is the function of Encolpius... to control relations with high epic and heroic literature and the high oratory studied in school” (37). However, as Conte himself points out (49), there are many similarities between the novels and declamations. Would it not be easier to assume that it is Encolpius who imposes the... (shrink)

International law and conventional morality grant that states may stand ready to defend their borders with lethal force. But what grounds the permission to kill for the sake of political sovereignty and territorial integrity? In this book leading theorists address this vexed issue, and set the terms of future debate over national defence.

The recent wars in Iraq and Afghanistan have been characterized by the deployment of large private military forces, under contract with the US administration. The use of so-called private military corporations and, more generally, of mercenaries, has long attracted criticisms. This article argues that under certain conditions, there is nothing inherently objectionable about mercenarism. It begins by exposing a weakness in the most obvious justification for mercenarism, to wit, the justification from freedom of occupational choice. It then deploys a less (...) obvious, but stronger, argument – one that appeals to the importance of enabling just defensive killings. Finally, it rebuts five moral objections to mercenarism. (shrink)

The starting point of this paper is the need to promote a people-centred corporate social responsibility framework in a context where many human needs and rights remain unsatisfied and where businesses may have both a positive and a negative impact on the quality of life of human beings today and tomorrow and may even lead to irreversible damage. Our normative definition of CSR is consistent with the criteria established by the EU Commission in 2011. We conceive CSR as a responsibility (...) towards human development in two complementary ways: a holistic responsibility shared by companies together with other actors to safeguard humanity and a direct liability of each company for its impact on stakeholders' capabilities. We apply Nussbaum's list of central capabilities and concept of thresholds to specify the nature and extent of corporate responsibilities towards employees, subcontractors, investors, customers, and humanity as a whole. In addition, we leverage fieldwork in developing and developed countries to analyse the effect of business activities on human capabilities. We demonstrate that by quantifying the impact of businesses' activities on various dimensions of stakeholders' lives, and especially on the most vulnerable ones, these businesses can be held accountable for the negative externalities they produce. (shrink)

At least since Athenian trade sanctions helped to spark the Peloponnesian War, economic coercion has been a prominent tool of foreign policy. In the modern era, sovereign states and multilateral institutions have imposed economic sanctions on dictatorial regimes or would-be nuclear powers as an alternative to waging war. They have conditioned offers of aid, loans, and debt relief on recipients’ willingness to implement market and governance reforms. Such methods interfere in freedom of trade and the internal affairs of sovereign states, (...) yet are widely used as a means to advance human rights. But are they morally justifiable? -/- Drawing on human rights theories, theories of justifiable harm, and examples such as IMF lending practices and international sanctions on Russia and North Korea, Fabre offers a defense of economic statecraft in some of its guises. An empirically attuned work of philosophy, Economic Statecraft lays out a normative framework for an important tool of diplomacy. (shrink)

L’un des principaux arguments évoqués contre l’art contemporain au début des années 1990 en France (lors du débat autour de ce qui fut appelé la « crise de l’art contemporain ») consista en l’affirmation que puisqu’aujourd’hui n’importe quoi peut être de l’art, alors l’art d’aujourd’hui c’est n’importe quoi. Ce texte entend montrer que ce raisonnement en deux parties relève d’une confusion qui, une fois clarifiée, permettra de cerner la spécificité de l’art contemporain et des jugements qui peuvent être émis à (...) son égard. (shrink)

Whereas the majority view with regards to the understanding of human consciousness rests upon the metaphysical duality (the Cartesian mind/body dualism), the thought of the ‘thinker’, and descriptions from exclusively within the frame of reference of the scientific method; the purpose of this camp is to argue that the origin of such a metaphysical duality, the thought of the ‘thinker’ itself, and the scientific method itself (in which the ‘thinker’ is considered equivalent to God, and the thoughts of the ‘thinker’ (...) concerning consciousness are considered equivalent to Revelations) is the ‘movement’ of self reflection, which gives rise to the consciousness of “the Fall”; a consciousness composed of both the consciousness of the ‘thinker’ and the ‘unconscious’. Thus, the most significant duality is not the metaphysical duality at all, but the duality which occurs between the consciousness Created ‘by and in the image of God’ (Genesis 1:27)—referred to here as the “observing consciousness”; and the ‘fallen’ consciousness—previously referred as the ‘classical’ consciousness. Thus, the following camp statement is a revision of a camp previously titled “Observing Consciousness Vs. ‘Classical’ Consciousness. (shrink)

This paper provides a conception and qualitative analysis of a recent innovative pedagogical experience, a two-week program called “Understand and Change the World”, which is designed to help business schools generate an impetus towards change within students, faculty, and administrators and more generally to the institution’s systemic sustainable capability. We argue that harnessing the ends rather than the means is the key to meeting sustainability challenges within business schools. The conceptual basis of our program provides broad avenues for business school (...) pedagogy. The pedagogy relies on students’ sense of meaning and practical wisdom to raise empathy, awareness of the common good, and the fundamental relevance of such empathy and awareness for the business world. This implies taking a step back from the traditional instrumental approach to business education and, more broadly, to careers and business. (shrink)

Cet article propose une réflexion sur la protection des capacités au travail à partir de Martha Nussbaum. Sa visée est de penser les conditions institutionnelles de l’accès aux capacités, dans le cadre du travail, en mettant en évidence les points de tension entre l’approche des capacités et d’autres approches libérales, contractualiste ou utilitariste, qui structurent l’organisation du travail dans la société de marché. Libérale d’un point de vue politique dans la lignée d’Emmanuel Kant, tout en s’intéressant comme Aristote et à (...) Karl Marx à la question des seuils et des libertés substantielles, Nussbaum permet de souligner dans le même temps les tensions qui traversent le travail contemporain et les conditions d’un développement humain au travail à partir d’une liste de capacités centrales et d’un seuil d’accès aux ressources nécessaires pour les mettre en œuvre. L’article s’appuie sur cette approche des capacités et la théorie de la justice de Nussbaum pour analyser les limites du droit, souligner les logiques institutionnelles qui conditionnent l’accès aux capacités au travail, et de distinguer les responsabilités collectives vis-à-vis du développement humain au travail. (shrink)

A la luz de la ética de Lévinas, donde la muerte es presente y central en el concepto de responsabilidad fundamental para salvaguardar la humanidad, se puede observar la incidencia de la muerte en la formación del sentimiento y juicio moral en los escritos de Smith. La valoración del papel de la muerte en la teoría de los sentimientos morales mediante este estudio comparativo permite poner de relieve la función del cuidado de sí y del otro que subyace en su (...) teoría y percibir sus aportes posibles en las reflexiones y los debates éticos relacionados con la muerte y la vida. (shrink)

Résumé Dans ce texte, l’autrice explore différents enjeux proprement féministes qui émergent de l’industrie de la mode, notamment dans les secteurs de la production, de la vente et de la commercialisation des vêtements. Elle s’intéresse également à la manière dont les images produites par l’industrie de la mode participent à renforcer l’objectivation des corps féminins. S’en suit un retour sur les travaux de Beauvoir, Garcia, Dolezal et Bordo sur l’être-au-monde féminin, qui signifie d’exister-pour-autrui et de se faire objet de désir. (...) Ces réflexions sont mises en parallèle avec les travaux de Young et de Froidevaux-Metterie, selon qui le plaisir de se vêtir participe à l’appropriation et à l’augmentation de la subjectivité. L’autrice propose alors de concilier valeurs féministes non oppressives avec le besoin existentiel d’être et de se reconnaître que le vêtir permet en grande partie de combler, en adoptant des pratiques de mode lente. (shrink)