This paper is a first attempt to study the problem of aggregation of individual ordinal probabilistic beliefs in an Arrowian framework. We exhibit some properties an aggregation rule must fulfil; in particular we prove the existence of a “quasi-dictator”.

In this note we introduce the notion of K–player additive extension of a symmetric two-player game and prove a result relating the equilibria in mixed strategies in the two games. Then we apply the result to the Borda electoral competition game.

Cet ouvrage reprend l'essentiel des discours prononces et des communications presentees lors du colloque qui s'est tenu le 16 novembre 2001 a l'Institut Superieur de Philosophie en l'honneur des 80 ans de Jean Ladriere. On y trouve, outre les discours de Marcel Crochet, Gilbert Gerard et Michel Molitor, une contribution importante de Jean Ladriere et des communications de Stanislas Breton, Bernard d'Espagnat, Dominique Lambert, Jean-Francois Malherbe, James Pembrun, Andre Van de Putte et Philippe Van Parijs. Toutes les interventions (...) portent sur la problematique de la rationalite - un theme central et unificateur de l'oeuvre philosophique de Jean Ladriere - dans les domaines de l'histoire de la philosophie, la philosophie sociale et politique, la philosophie du langage, la philosophie des sciences et la theologie. L'ouvrage se termine par une interview de Jean Ladriere par Philippe Van Parijs.". (shrink)

Seul, saint, fou, idiot -- Des deux inanités : de dieu et de l'histoire -- Ou bien Dieu... ou bien l'histoire (Hegel, Dostoïevski, Chestov, Kojève & Bataille) -- Des trois religions des années trente (communisme, fascisme et surréalisme) et d'une quatrième (Acéphale) -- Penser le fascisme (Freud, Reich & Bataille) -- La folie Acéphale (Ou la religion antichrétienne, antifasciste, anticommuniste) -- In-signifiances d'Acéphale (Blanchot & Bataille) -- Le surréalisme au service de la religion (Artaud, Breton & Bataille) -- Felix (...) Culpa -- Éloge du péché (Sartre & Bataille, entre autres) -- Sainteté du mal (Charlotte d'Ingerville & Sainte) -- Vies & livres -- Correspondances coïncidences -- Une amitié intenable (Leiris & Bataille) -- Histoire d'un trompe-l'oeil -- L'idiotie de Bataille -- Une passion paradoxale de la raison. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAndrianou, Dimitra. The Furniture and Furnishings of Ancient Greek Houses and Tombs. Cambridge: Cambridge University Press, 2009. xvi + 213 pp. 24 black-and-white figs. Cloth, $80.Andrisano, Angela Maria, and Paolo Fabbri, eds. La favola di Orfeo: Letteratura, immagine, performance. Ferrara: UnifePress, 2009. 255 pp. 41 black-and-white figs. Paper, €15.Bartsch, Shadi, and David Wray, eds. Seneca and the Self. Cambridge: Cambridge University Press, 2009. ix + 304 pp. 1 (...) black-and-white ill. Cloth, $99.Bers, Victor. Genos Dikanikon: Amateur and Professional Speech in the Courtrooms of Classical Athens. Hellenic Studies 33. Washington, D.C.: Center for Hellenic Studies, 2009. Dist. by Harvard University Press. ix + 159 pp. Paper, $15.95.Bowie, Ewen, and Jaś Elsner, eds. Philostratus. Greek Culture in the Roman World. Cambridge: Cambridge University Press, 2009. xii + 401 pp. 14 black-and-white ills. Cloth, $135.Bowlby, Rachel. Freudian Mythologies: Greek Tragedy and Modern Identities. Oxford: Oxford University Press, 2009. viii + 251 pp. Paper, $49.95.Calame, Claude. Poetic and Performative Memory in Ancient Greece: Heroic Reference and Ritual Gestures in Time and Space. Hellenic Studies 18. Washington, D.C.: Center for Hellenic Studies, 2009. Dist. by Harvard University Press. xii + 267 pp. 9 black-and-white figs. Paper, $19.95Collins, Paul. Assyrian Palace Sculptures. With photographs by Lisa Baylis and Sandra Marshall. Austin: University of Texas Press, 2009. 144 pp. Numerous color ills. Cloth, $45.Coltman, Viccy. Classical Sculpture and the Culture of Collecting in Britain Since 1870. Classical Presences. Oxford: Oxford University Press, 2009. xiv + 315 pp. 85 black-and-white figs., 32 color plates. Cloth, $99.Comoth, Katharina. Gott selbst und die Idee. Beiträge zur Philosophie. Heidelberg: Universitätsverlag Winter, 2009. 86 pp. 2 black-and-white ills. Paper, €10.Connelly, Joan Breton. Portrait of a Priestess: Women and Ritual in Ancient Greece. Princeton, N.J.: Princeton University Press, 2007. xv + 421 pp. Numerous black-and-white figs., 27 color plates, 3 maps. Paper, $35. [End Page 345]Eezzuduemhoi, James. I. A. A Fundamental Greek Course. Ed. Glenn Storey. Lanham, Md.: University Press of America, 2009. xxxv + 547 pp. Paper, $65.Erskine, Andrew, ed. A Companion to Ancient History. Blackwell Companions to the Ancient World. Malden, Mass.: Wiley-Blackwell, 2009. xxxvii + 693 pp. 27 black-and-white figs., 5 maps. Cloth, $199.95.Flower, Harriet I. Roman Republics. Princeton, N.J.: Princeton University Press, 2010. xv + 204 pp. Cloth, $29.95.Föllinger, Sabine. Aischylos: Meister der griechischen Tragödie. Munich: C. H. Beck, 2009. 224 pp. 5 black-and-white ills. Cloth, €24.90.Goldhill, Simon, and Edith Hall, eds. Sophocles and the Greek Tragic Tradition. Cambridge: Cambridge University Press, 2009. xvi + 336 pp. Cloth, $99.Grethlein, Jonas, and Antonios Rengakos, eds. Narratology and Interpretation. Trends in Classics 4. Berlin: Walter de Gruyter, 2009. vii + 630 pp. Cloth, €93.41.Haziza, Typhaine. Le Kaléidoscope hérodotéen: Images, imaginaire et représentations de l'Égypte à travers le livre II d'Hérodote. Études anciennes 142. Paris: Les Belles Lettres, 2009. 393 pp. 7 black-and-white figs. Paper, €45.Jouanna, Jacques, and Franco Montanari, eds. Eschyle: À l'aube du théâtre occidental. Entretiens Hardt 55. Geneva: Fondation Hardt, 2009. Dist. by Vandoeuvres. xi + 510 pp. Cloth: SFr 85.Johnson, Mark J. The Roman Imperial Mausoleum in Late Antiquity. Cambridge: Cambridge University Press, 2009. xviii + 296 pp. Numerous black-and-white figs., 16 color plates. Cloth, $95.Kronenberg, Leah. Allegories of Farming from Greece and Rome: Philosophical Satire in Xenophon, Varro, and Virgil. Cambridge: Cambridge University Press, 2009. xi + 223 pp. Cloth, $99.Loukopoulou, Louisa D., and Selene Psoma, eds. Thrakika Zetemata. Vol. 1. In collaboration with Athéna Iakovidou. Meletemata 58. Athens: Research Centre for Greek and Roman Antiquity of the National Hellenic Research Foundation, 2008. Dist. by Boccard. 175 pp. Numerous black-and-white figs. Paper, price not stated.Lowrie, Michèle, ed. Horace: Odes and Epodes. Oxford Readings in Classical Studies. Oxford: Oxford University Press, 2009. viii + 472 pp. Cloth, $199; paper, $75.Martin, Gunther. Divine Talk: Religious Argumentation in Demosthenes. Oxford Classical Mongraphs. Oxford: Oxford University Press, 2009. ix + 345 pp. Cloth, $125. [End Page 346]Mendoni, Lina G., and Sophia B... (shrink)

Risk is most often associated with danger and perceived as a harmful aspect of life, as an insidious and unwelcome threat that should be avoided. Risk-taking, however, is sometimes a singular passion, a source of pleasure that becomes a way of life. When freely pursued as a valorised activity, it can be a path to self-fulfilment, an opportunity to confront new situations, and a means for redefining one’s self, testing personal abilities, increasing self-esteem or gaining recognition. Deliberate risk-taking is a (...) form of character building. It accommodates life’s intensities. It is extremely popular in high-risk physical activities and sports and postmodern forms of adventure. (shrink)

In 1866, six Inuits were taken to the United States for the purpose of serving as specimens to American scientists at the Natural History Museum. Shortly after their arrival in New York, four of them had died. One of the survivors returned to the Arctic, while the sixth, Minik, now alone, fought to make possible the return of the remains of his dead companions to their village. Since the latter were being exhibited, as was then often the case (and happens (...) even today in many museums), in order to offer visitors examples of the Inuk people, Minik protested in vain. In 1909 he returned to Greenland when the scientists denied that the remains of his friends still existed. Several years later, still pursuing the issue, he went back to the United States to take up the fight against the bureaucracy for the repatriation of the bodies. He died in the United States in 1918. It was only in 1993 that he won out and that the remains of the four were returned to the Arctic homeland. (shrink)

Risk-taking behaviours often reflect ambivalent ways of calling for the help of one’s close friends and family – those who count. It is an ultimate means of finding meaning and a system of values; and it is a sign of the adolescent’s active resistance and his attempts to find his place in the world again. It contrasts with the far more insidious risk of depression and the radical collapse of meaning. In spite of the suffering it engenders, risk-taking nevertheless has (...) a positive side, fostering independence in adolescents and a search for reference points, it leads to a better self-image and is a means of developing one’s identity. It is nonetheless painful in terms of its possible repercussions: injuries, death or addiction. But let us not forget that the suffering is upstream, perpetuated by a complex relation between a society, a family structure and a life history. Paradoxically, for some young people who are suffering, the risk is rather that they will remain immured in their world-weariness, with a potentially radical outcome (i.e. suicide). The turbulence caused by risk-taking behaviours illustrates a determination to be rid of one’s suffering and to fight on so that life can, at last, be lived. (shrink)

We develop a model of ideals-based accountability which we have witnessed at work in several long-thriving family businesses. The owners and managers of these firms eschew individualism and materiality in the pursuit of ethical ideals such as supporting democracy and bettering the human condition. Although accountability is to these ideals, not for outcomes such as profitability or even reputation, IBA has resulted in outstanding reputations for some firms. We characterize IBA according to its missions, leadership, culture, and stakeholder relationships. We (...) also contrast it with traditional forms of accountability and differentiate IBA from related stakeholder, stewardship, and CSR perspectives. Finally, we examine its manifestations within five long-lived family enterprises, in the process generating propositions to advance the concept. (shrink)

Studies linking religion to CSR have produced conflicting findings due to a failure to draw distinctions among religious influences and different CSR practices, and to theorize their connection. Drawing on social identity theory and the theory of planned behavior, we first argue that religion will influence CSR when ethical values from a CEO’s religious social identification resonate with an aspect of CSR. Second, CEO attitudes congruent with those values and forms of CSR—interpersonal empathy and proactiveness—will strengthen that relationship. Third, the (...) relationship between religious social identification and CSR will be strengthened by a CEO’s ability to enact CSR policies, a function of personal and firm market power. Our research on 270 CEOs from 242 publicly traded US firms from 2007 to 2020 supports these relationships. (shrink)

Representations of the body depend on a social framework, a vision of the world and a definition of the person. The body is a symbolic construction and not a reality in its own right. A priori, its characterization seems to be self-evident, but ultimately nothing is less comprehensible. Far from being unanimously accepted by human societies, making the body stand out as a reality in some way distinct from man seems an uneasy effort, contradictory between one time and place and (...) another. Many societies do not retain it as part of their vision of the world. They do not detach man from his body in the dualist fashion so common to Western man. We might recall here the incident recounted by Maurice Leenhardt, who asked an elderly Kanak what the West had contributed to Melanesia. The answer surprised him. “What you brought us is the body”. With the intrusion of cultural and social values and forms from the Western world that tend to individualism, there came an awareness of the body as a barrier and a boundary distinguishing each person from every other person. In the societies to which we refer, the components of a person include the flesh without setting this off separately. The body itself is an abstraction. On the phenomenological level, only a person whose body gives him a face and establishes his presence in the world can exist. Man is indiscernible from the flesh that models him. (shrink)

The face embodies for the individual the sense of identity, that is to say, precisely the place where someone recognizes himself and where others recognize him. From the outset the face is meaning, translating in a living and enigmatic form the absoluteness yet minuteness of individual difference. Any alteration to the face puts at stake the sense of identity. Disfigurement destroys the sense of identity of an individual who can no longer recognize himself or be recognized by others. Disfigurement places (...) a mask on the face. The goal of a facial transplant consists of restoring an individual’s place in the world and reviving his taste for life, returning to him his ‘human shape’. Facial transplants raise essential anthropological questions such as ‘Who am I?’ and ‘To whom belongs this face that henceforth is mine?’. (shrink)

Nothing is more mysterious for man than the substance of his own body. Every society has attempted in its way to give a particular answer to this primary enigma in which man has his roots. Innumerable theories of the body that have followed each other during the course of history or that still coexist today are directly connected to the world views of these different societies. Even more, they are dependent on the conceptions of the person. The modern view of (...) the body, that which anatomo-physiology incarnates, is a direct function of the emergence and development of individualism within the European societies of the Renaissance, especially in the 17th century, that marks a crystallization, very clear at the social level, of this tendency. Moreover, the explosion of the present knowledge of the body that makes anatomophysiology one theory among others, even though it is dominant, denotes another stage in individualism, a yet stronger falling back on the ego: the emergence of a society in which the atomization of individuals has become an important fact, an atomization submitted to or desired, according to the case, which does not appear in contradiction to present research in new ways of socializing, new forms of tribalism and so on, as is clearly indicated by what we agree to call the associative phenomenon. This is a characteristic of societies in which individualism is a structural fact: the development of an infinitely plural and polyphonic character. In these societies, in fact, the initiative is assumed by individuals or groups more than it is in a culture that tends to become a simple formal framework. (shrink)

Dans un contexte de crise existentielle chez les jeunes générations, si les autres modes de symbolisation ont échoué, échapper à la mort, réussir l'épreuve, administrent la preuve ultime qu'une garantie règne sur son existence. Ces épreuves sont des rites intimes, privés, autoréférentiels, insus, détachés de toute croyance, et tournant le dos à une société qui cherche à les prévenir. Parfois elles provoquent un sentiment de renaissance personnelle, elles se muent en formes d'auto-initiation.In an existential crisis among the younger generations, if (...) other modes of symbolization have failed to escape death, pass the test, administering the ultimate proof that security prevails on its existence. These tests are rites intimate, private, self-referential insus, detached from any belief, and turning his back to a society that seeks to prevent. Sometimes they cause a sense of personal rebirth, they are transformed into forms of self-initiation. (shrink)

Every human community creates its own representation of its surrounding world and of the men who constitute that world. It sets out in an orderly fashion the raison d’être of social and cultural organisation, it ritualises the ties between men and their relationship with their environment. Man creates the world while the world creates man, through a relationship which varies with each society; ethnography shows us innumerable versions. Human cultures consist of symbols. It is always a matter of reducing the (...) world to the human factor, but in line with a social imaginary quantity specific to a particular group, which is itself the tributary of its past and the possible influence of other groups. (shrink)

Many amateur sportsmen in the West, have today started undertaking long and intensive ordeals where their personal capacity to withstand increasing suffering is the prime objective. Running, jogging, the triathlon and trekking are the sorts of ordeal where people without any particular ability are not pitting themselves against others but are committed to testing their own capacity to withstand increasing pain. Constantly called upon to prove themselves in a society where reference points are both countless and contradictory and where values (...) are in crisis, people are now seeking a one-to-one relationship by redical means, testing their strength of character, their courage and their personal resources. Going right on to the end of a self-imposed ordeal gives a legitimacy to life and provides a symbolic plank that supports them. Performance itself is of secondary significance; it has a value only to the individual. There is no struggle against a third party, only a method for reinforcing personal will-power and over-coming suffering by going right to the limit of a personally imposed demand. The physical limit has come to replace the moral limit that present-day society is failing to provide. Overcoming suffering tempers the individual, providing a renewed significance and value to his life. (shrink)

Mill n’a pas pensé la sécularisation comme un simple affaiblissement des religions traditionnelles, mais s’est préoccupé de leur remplacement comme fondement de la stabilité sociale. La Religion de l’Humanité doit réorienter sur le progrès humain les aspirations religieuses. Liée à la neutralisation de la portée morale des religions théistes et surnaturelles sur le plan métaphysique, en cohérence avec l’engagement pour une éducation nationale séculière, la dimension religieuse de l’utilitarisme éloigne aussi Mill de Bentham. La comparaison avec la version comtienne de (...) la religion de l’humanité permet d’aborder quelques difficultés soulevées par ce projet. (shrink)

The notion of information puts the human, the animal and the vegetable all on the same plane, and tends to dissolve the previous specificities of these categories. DNA, in this way, is fetishized. Also, the notion of information, and of the gene, has moved from the domain of expert or technical culture to become a part of mass culture: a development that has important social consequences. The human body is seen as a prototype that needs to be tested or rectified (...) (a consequence of the notion of ‘bad’ genes). From prenatal testing to the courtroom, it is implicitly around the notion a ‘life worth living’ (that is to say, of good morphological or genetic quality) that intense debates have arisen concerning the status of the body, of illness and of disability. Genetics is becoming part of the social environment, and it is setting itself up as a form of secular religion, with fundamentalist overtones. This article will analyse the anthropological shifts that have grown up around these new definitions of the human. (shrink)

Adolescents are said to be, figuratively speaking, thin-skinned. But their thin-skinnedness is also real: both ambivalent and ambiguous, the border between self and other is, for many young people, a source of constant turmoil. The recourse to bodily self-harm is a means of dealing with this turmoil and the feelings of powerlessness it generates. Drawing on extensive semi-structured interviews conducted over the course of the last twenty years, this article explores the experiences of adolescents who engage in self-cutting. A deliberate (...) and controlled use of pain, this ‘symbolic homeopathy’ – that is, harming oneself to feel less pain – acts as a defence against externally imposed suffering. Far from being destructive, self-harm practices can paradoxically be understood as survival techniques. Part of a long-term, ongoing project investigating adolescent risk-taking, this article seeks to better understand the experiences of teens who injure themselves through skin-cutting. (shrink)

Le but de cet article est d'examiner le rôle de l'analogie du calcul dans la philosophie du langage de Wittgenstein pendant les périodes intermédiaires et finales. Ce rôle a changé parce que Wittgenstein est passé d'une interprétation stricte à une interprétation large de cette analogie. L'analogie revêt un sens large dès lors que l'on admet que le langage peut être comparé à un calcul d'une multitude de manières et pour une multitude de raisons différentes. Le trait commun aux deux interprétations (...) consiste en leur ambition d'éradiquer un mentalisme conduisant à prendre la pensée et la compréhension pour des processus et des états se produisant dans l'esprit du locuteur, mais Wittgenstein a progressivement découvert qu'une lecture stricte de l'analogie induisait une représentation fausse du rôle des règles dans le langage. (shrink)

Michèle Le Dœuff speculates about why the parity movement enjoyed attention and sympathy in France over recent years. She discusses recent developments in "State-handled" feminism, and the resurgence of interest in feminist debate in France. Perhaps patriarchy is an institution more fundamental than the State?

French Feminism Reader is a collection of essays representing the authors and issues from French theory most influential in the American context. The book is designed for use in courses, and it includes illuminating introductions to the work of each author. These introductions include biographical information, influences and intellectual context, major themes in the author's work as a whole, and specific introductions to the selections in this volume. This collection includes selections by Simone de Beauvoir, Christine Delphy, Colette Guilluamin, Monique (...) Wittig, Michele Le Doeuff, Julia Kristeva, Luce Irigaray, and Helene Cixious. (shrink)

The literature on the interplay between geographic communities and organizations has largely ignored the role of individual residents. In adopting a meso-perspective, we examine a potentially vital relationship between corporate conduct and pro-social behavior demanding sacrifice from individuals. Drawing on Weber ), we theorize that organizations in a community legitimize personal social conduct in three ways—by serving as role models, imparting norms and values, and routinizing forms of interaction. We study the relationship between corporate social responsibility behavior by local firms (...) and the social distancing of citizens in US counties during the Covid-19 pandemic, a core ethical outcome. We argue and find that the residents of communities in which firms exhibit higher levels of CSR engaged in more SD during the Covid-19 pandemic. This was true when firms were long-established, isomorphic in their CSR, and major employers and vendors. Moreover, CSR relating to the treatment of employees as well as positive and negative extremes in CSR bore especially strong relationships with SD. Implications are drawn for the study of business ethics, as modeled by CSR, as a force for ethical personal behavior and public health in communities. (shrink)

Que la passivité nous constitue semble doublement établi. Elle est même désignée tant originaire qu’indéfectible. D’où la sait-on telle? De l’évidence et d’une critique. En l’évidence, nous la constatons, par la critique, Maurice Merleau-Ponty dit son caractère premier. La réfutation de l’idéalisme doit conduire à y consentir. Que montre-t-elle précisément? Que l’idéalisme est, pour nous, impossible, inéluctablement absent. Que serait-il? La stricte infidélité à l’égard de notre être. Être...

Résumé Michèle Le Dœuff est une philosophe qui a beaucoup contribué aux études beauvoiriennes, mais dont l’ apport a été sous-évalué. Pourtant, Le Dœuff a été la première à faire un travail critique, philosophique et féministe autour du Deuxième Sexe, d’ abord dans son célèbre article « Cheveux longs, idées courtes » (1977), puis de façon plus approfondie dans L’ Étude et le rouet (1989). Les études beauvoiriennes ont sans doute encore beaucoup à puiser dans l’ œuvre de Le Dœuff.

L'homme mène son existence dans un univers sensoriel et un univers de sens. Quelles significations prennent les perceptions sensorielles dans la vie sociale et culturelle? Cet ouvrage à plusieurs voix étudie les sens dans différentes circonstances de la vie collective : chamanisme, maladie, racisme, sexualité, rencontre, vie quotidienne, musique, etc. Le Brésil, la Mongolie, le Burkina-Faso, l'Inde, le Mexique, le Sénégal, la société touarègue... et bien entendu l'Europe. Anthropologie et ethnologie sont ici sollicitées dans ces études des relations symboliques entre (...) les sens et le sens. (shrink)

La relation entre l’art et la philosophie est à la fois ancienne et toujours en attente de sa véritable détermination. Rigoureusement, elle n’a pas encore eu lieu. Sait-on vraiment ce qu’est Art, sait-on ce qu’est Philosophie? D’où le sait-on? Qui en détermine la réalité? N’est-il pas évident, pour l’art, que c’est la Poétique? Si leur relation est ainsi ancienne, elle est demeurée celle d’un rapport, non à l’art mais aux signes, non à la peinture, mais aux images. Très strictement, la (...) ph... (shrink)

Michèle Le Dœuff discusses the revival of feminism in France, including the phenomenon of state-sponsored feminism, such as government support for "parity": equal numbers of women and men in government. Le Dœuff analyzes the strategically patchy application of this revival and remains wary about it. Turning to the work of seventeenth-century philosopher Gabrielle Suchon, Le Dœuff considers her concepts of freedom, servitude, and active citizenship, which may well, she argues, have influenced Jean-Jacques Rousseau. Le Dœuff favorably juxtaposes the active citizenship (...) defended by Suchon with the kind of citizenship implicitly supported by recent French government feminism. (shrink)

Michel Henry n'est pas encore très connu au Canada. Il est probable que, même en France, son œuvre ne soit pas encore appréciée à sa juste valeur. Pourtant des penseurs comme Jean Hyppolite, Paul Ricoeur et Stanislas Breton en recommandent la lecture. Dans son récent Panorama de la philosophie française contemporaine, Jean Lacroix lui consacre un chapitre. Il en écrit notamment ceci: « On a pu dire, après les ouvrages de Michel Henry sur l'essence de la manifestation (...) et sur le corps, qu'un nouveau Bergson nous était né Un Bergson qui aurait lu Heidegger et se mouvrait dans l'atmosphère de sa pensée, tout en la critiquant et la dépassant. Il propose en tout cas une philosophic personnelle et originale, d'une haute spiritualité et d'une grande technicité … Son œuvre, animée par une sorte de foi philosophique et mystique, pourrait bien constituer l'un des grands traités de la vie intérieure de ce temps ». (shrink)

Après avoir donné quelques informations générales sur le corpus des Sermons de Nicolas de Cues, l’article se centre sur le concept de manuductio (fait de prendre par la main). Issue de la tradition dionysienne, il s’agit là d’une notion très importante pour le Cusain. L’intellect humain ne découvre que peu à peu les réalités les plus hautes, il a besoin pour cela d’un guide expérimenté qui l’initie à la pratique de la contemplation. L’art des Conjectures, l’enseignement du De Visione Dei, (...) les développements trinitaires du Cribratio Alkorani sont présentés par Nicolas comme des manuductiones. Ici l’on montre que le sermon est bien conçu par le Cusain comme une manuductio dans la foi, menant les fidèles à une compréhension plus profonde de l’être et de l’agir du Christ. La philosophie joue un rôle, limité, mais réel, dans cette guidance vers l’intelligence de la foi. (shrink)

Le présent tome traite de la mécanique quantique non relativiste. Il comprend, outre ses fondements, de multiples applications de la mécanique quantique dans une plus large mesure que dans les cours généraux. Dans leur exposé des questions générales, les auteurs dégagent au maximum l'essence physique de la théorie, à partir de laquelle ils développent l'appareil mathématique. Contrairement au schéma habituel allant des théorèmes mathématiques relatifs aux opérateurs linéaires, les auteurs déduisent les exigences mathématiques auxquelles doivent répondre les opérateurs et les (...) fonctions propres à partir de la position physique du problème. Des compléments mathématiques sont donnés en appendice. (shrink)

Au-delà de son acception triviale - se loger, résider à telle adresse ou dans tel quartier -, le terme "habiter" renvoie au rapport que l'homme entretient avec les lieux de son existence, mais aussi à la relation, sans cesse renouvelée, qu'il établit avec l'écoumène, cette demeure terrestre de l'être. "Habiter" entremêle le temps et l'espace, et l'explorer revient à questionner l'histoire et la géographie d'une manière anthropologique en sachant que l'humain est un être parlant et fabriquant. Les auteurs de cet (...) ouvrage confrontent ainsi les apports de différentes disciplines à la compréhension de "habiter" et de l'"habiter". Ils témoignent de la très riche polysémie de ce verbe, source de débats contradictoires aux implications tant théoriques que pratiques. En effet, si "habiter" est le propre de l'homme, alors pourquoi accepte-t-il trop souvent l'inhabitable? Que signifie l'habitabilité de la Terre? En quoi l'architecture et l'urbanisme contribuent-ils, ou non, à la rendre habitable? Comment la qualité d'un lieu conforte-t-elle la beauté de l'existence? Répondre à ces questions revient à analyser les tensions qui se manifestent entre l'homme, la technique et la nature et aussi les représentations qui en découlent. À l'heure de l'urbanisation planétaire, de la généralisation des réseaux techniques de communication et d'une certaine homogénéisation des rapports homme/nature, il est essentiel de penser ce qu'"habiter" veut dire. (shrink)

Ce texte a déjà paru dans Nicolaides, A. & Holt D. , Spaces of Transformation and Transformation of Space, Proceedings of the XIth Transformative Learning Conference. New York : Teachers College, Columbia University, 2014, p. 107-109. Nous remercions Michel Alhadeff-Jones de nous avoir proposé de le reproduire ici. My research around the paradigm of complexity and the temporal and rhythmic dimensions of education - Sociologie – Nouvel article.

René-Michel Roberge | Résumé : Invité à rassembler les principaux éléments de sa pensée sur le magistère de l’Église, l’auteur esquisse une notion de magistère ecclésial et propose quelques pistes de réflexion sur la nature de son autorité qui devrait être considérée comme étant d’abord de l’ordre du sacramentel, du synergique, de la fiabilité et de la réception. |: Invited to gather the main elements of his thought on the magisterium of the Church, the author outlines a notion of (...) ecclesial magisterium and offers some reflections on the nature of its authority which should be considered as being at first in the order of the sacramental, of the synergic, of the reliability and of the reception. (shrink)

Pierre André,Michel Bourban | : Dans un contexte d’urgence, les philosophes ne peuvent plus se contenter d’élaborer des théories idéales de la justice climatique fondées sur des motivations purement morales. Il est désormais nécessaire d’envisager des approches non idéales. Nous proposons ici de prendre au sérieux le problème de la motivation à l’action et nous mettons en avant certains motifs prudentiels pour lutter contre le changement climatique, en vue non pas de remplacer, mais de renforcer les motivations morales existantes, (...) mais insuffisantes. Nous commençons par présenter trois grandes approches idéales qui ont prévalu jusqu’ici dans la recherche sur la justice climatique et sont fondées respectivement sur l’éthique déontologique, sur l’éthique des vertus et sur l’utilitarisme. Nous mettons en évidence leurs limites pratiques, en ciblant le problème de la motivation à l’action. Nous proposons ensuite quelques pistes pour résoudre ce problème en esquissant une approche non idéale de la justice climatique. Cette approche est centrée sur les motivations amorales ressortant de l’examen attentif des perturbations systémiques globales et des contextes nationaux et locaux spécifiques. Elle est à notre sens incontournable pour motiver les États-nations, les entreprises et les individus. Il s’agit cependant moins de la substituer totalement aux théories idéales de la justice climatique que de compléter celles-ci pour établir une vision plus compréhensive qui distingue le problème de la justification morale de celui de la motivation. | : In a situation of urgency, philosophers can no longer rely exclusively on ideal theories of climate justice grounded on purely moral motives. It has become necessary to build nonideal approaches. We propose to give serious consideration to the problem of motivation to act by putting forward some prudential reasons for tackling climate change—with the aim not of replacing existing but inadequate moral motivations, but of strengthening them. First, we identify three major ideal approaches that have so far prevailed in climate justice research, grounded respectively on deontological ethics, on virtue ethics, and on utilitarianism. We highlight their practical limitations, particularly with regards to the problem of motivation to act. Second, we open the way for an alternative nonideal approach to climate justice based on amoral motivations issuing from a careful examination of global systemic disruptions as well as of specific national and local situations. This approach cannot be ignored if one wishes to motivate nation-states, corporations, and individuals to act. However, our goal is not to replace ideal theory with nonideal theory, but rather to complete the former with the latter for a more comprehensive account of climate justice that distinguishes the problem of moral justification from the problem of motivation. (shrink)

Nous vivons dans un monde problématique, sans certitudes fixes. Désormais l’expérience est celle d’un flux héraclitéen. Nous sommes devenus des marins. Les intégristes voudraient jeter l’ancre en pleine tempête et les relativistes se laisser aller au fil du courant. La seule issue est d’apprivoiser le devenir dans un processus de problématisation, dont la démarche scientifique fournit le paradigme, processus qui articule doutes et certitudes sans remettre tout en question à chaque fois et qui permet des résultats provisoires certes mais suffisamment (...) assurés pour progresser. Il faut donc concevoir l’éducation comme problématisation. Ce qui implique de doter les jeunes de nouveaux types de repères : boussole et cartes avec lesquels ils pourront s’orienter eux-mêmes sur le fond d’un héritage, d’une expérience transmise. Une philosophie de l’éducation inspirée de la problématologie de John Dewey et de Michel Meyer, permet un autre regard sur l’évolution des normes éducatives, sur les schèmes qui les sous-tendent, sur le savoir et la culture scolaire, sur l’émancipation. (shrink)

«La recherche ici entreprise implique donc le projet délibéré d’être à la fois historique et critique, dans la mesure où il s’agit, hors de toute intention prescriptive, de déterminer les conditions de possibilité de l’expérience médicale telle que l’époque moderne l’a connue. Une fois pour toutes, ce livre n’est pas écrit pour une médecine contre une autre, ou contre la médecine pour une absence de médecine. Ici comme ailleurs, il s’agit d’une étude qui essaie de dégager dans l’épaisseur du discours (...) les conditions de son histoire.» (Michel Foucault) Naissance de la clinique constitue aussi, à travers une analyse historique et critique de la constitution du sujet, le malade, tel qu’il peut devenir objet de connaissance, la naissance d’une oeuvre philosophique qui va marquer durablement la pensée contemporaine internationale. (shrink)