Financing innovative and costly treatments in various therapeutic fields entails a number of problems in countries where costs are covered by public services. Providing these drugs is forcing actors to define the maximum sums of money society is willing to spend for given health improvements. This raises the question of whether maximum financing should vary according individuals’ circumstances, such as the rareness of a disease, lifestyles, social inequalities experienced over a life time, etc. This article examines a particular priority, namely (...) that given to the youngest patients, such prioritising usually refers to the “fair innings argument”. We question what could justify such a prioritization criterion. Three arguments are considered. At first we consider that FIA could be justified by the objective of equalizing the opportunities of well-being. Next, we proposed justifying the fair innings argument with the aim of equalizing the time provided to individuals to achieve their plan of life, in accordance with Rawls’s theory of justice as fairness. Finally, we proposed considering the FIA as being justified because of the goal of equalizing the time provided to individuals to accept death. These three arguments, of course, have many limitations, some of which we have highlighted. This article doesn’t aim to convince about the superiority of one argument over the other ones. We seek to contribute to the discussions which could happen on prioritization criteria regarding health care, by making explicit what could justify one specific criterion: the age criterion. (shrink)

This article explores how readers recognize their personal identities represented through data visualizations. The recognition is investigated starting from three definitions captured by the philosopher Paul Ricoeur: the identification with the visualization, the recognition of someone in the visualization, and the mutual recognition that happens between readers. Whereas these notions were initially applied to study the role of the book reader, two further concepts complete the shift to data visualization: the digital identity stays for the present-day passport of human (...) actions and the promise is the intimate reflection that projects readers towards their own future. This article reflects on the delicate meaning of digital identity and the way of representing it according to this structure: From Personal Identity to Media is a historical introduction to self-recognition, Data Visualization for Representing Identities moves the focus to visual representation, and The Course of Recognition breaks the self-recognition in through the five concepts above just before the Conclusion. (shrink)

In response to Paul Valéry's claim that “philosophy is poetry,” Simone Weil set out to examine the nature of philosophical thinking. She argues that it is above all concerned with value. In the course of her argument, she lays out the grammatical differences between thinking about value, and other epistemological endeavours. These differences mean that inconsistencies are not to be avoided in philosophy, and that philosophy is not a matter of system building. In the end, she also believes (...) that thinking philosophically requires one to possess the value of detachment, and hence a readiness to be transformed. (shrink)

ZusammenfassungDas Thema Sprache und Wirklichkeit wird zunächst provisorisch angegangen, indem gewissermassen das abgesteckt wird, was von der Wirklichkeit in der Sprache zutn Ausdruck kommt. Dabei wird Wirklichkeit in einem unproblematischen Sinne genommen.Es wird dann ein Gebiet untersucht, welches im Vergleich zur wissenschaftlichen Erkenntnis meist zu kurz kommt, das aber fur das Verhältnis von Sprache und Wirklichkeit von besonderer Bedeutung ist, weil hier eine Art des Erkennens vorliegt, die nicht wie das physikalische Erkennen auf extremen theoretischen Reduktionen beruht und daher (...) die Umgangssprache zu voiler Geltung kommen lässt.Diese Art des Erkennens wird vielfach für blosse Wahrnehmung gehalten. Es handelt sich aber bei näherem Besehen um eine Art von Deu‐tung , die uns eine Welt von Begriffen und den dazugehörigen Wortschatz der Umgangssprache eröffnet. (shrink)

In an intentionally provocative essay published in the journal Esprit (January, 1983) on the occasion of its fiftieth anniversary, I ventured the following slogan: “Death to personalism; long live the person!” I was attempting to suggest that Mounier's formulation of personalism was, as he himself readily admitted, connected with a certain cultural and philosophical constellation which is no longer ours today: existentialism and Marxism are no longer the only opponents. They are no longer even opponents at all, against which personalism (...) would be required to define itself, at the risk of becoming one or another system or `ism'. I concluded my essay with the following citation from Mounier's Qu'est-ce que le personnalisme?: “We are witnessing [...] the first meanderings of a cyclical course where the explorations pursued to exhaustion along one path are are given up only to be rediscovered farther on, enriched by this forgetting and by the discoveries for which it cleared a path” (p. 11). In addition, I wanted to say that the person is still the most appropriate term to designate those investigations for which neither the term `con-sciousness', nor `subject', nor `individual' really apply, for the various reasons that I invoked at the time. I would like to discuss some of those investigations here, beyond the point reached in that essay, where I restricted myself to defining the person by an attitude in Eric Weil's sense, or as one would say in hermeneutics, by the everyday understanding that we have of it. Following Paul Landsberg, I used the criteria of crisis and commitment, adding to the latter certain corollaries such as fidelity over time to a higher cause, and acceptance of alterity and difference within personal identity. Now I would like to make use of contemporary investigations into language, action and narrative in order to provide the ethical constitution of the person with a substratum and roots, comparable to those explored by Emmanuel Mounier in Traité du Caractère. In this sense, the present study is an extension of Mounier's book. (shrink)

Die Aufsiitze des vorliegenden Bandes wurden zwischen 1950 und 1980 ge­ schrieben. 2/15· ist der friiheste Aufsatz. Ich schrieb ihn 1950/52, teils in Wien, nach Diskussionen mit Elizabeth Anscombe, die mir die damals noch ungedruck­ ten Wittgensteinschen Schriften zeigte, teils in London, als Stipendiat des British Council. Wittgenstein macht es klar, daB eine Praxis wie die Praxis des Denkensl Handelns/Redens/Planemachens in einer bestimmten Kultur sich durch abstrakte Begriffe und Beschreibungen weder darstellen, noch lenken laBt, und zwar vor allem darum, (...) class='Hi'>weil jede Regel, die man zu soleh auBerer Umformung einsetzen mochte, nur dann sinnvoll wird, wenn man sie eng mit der Praxis verbindet und dadurch einer Erfassung durch einfache und klar aufgebaute Begriffe und MaB­ stabe entzieht: ist ein MaBstab wirksam, dann ist sein Inhalt viel komplizierter als seine Formulierung vermuten laBt. LaBt sich umgekehrt sein Inhalt mit Hilfe ein­ facher Schlagworte erfassen, dann wird eine interessante Praxis von ihm kaum auf fruchtbare Weise gefordert werden, und das selbst dann nicht, wenn sich die ver­ wendeten Schlagworte mit anderen Schlagworten zu einem schonen philosophi­ schen System zusammenfiigen (man vergleiche etwa Brechts Praxis der Theater­ arbeit und seine,Theorie' der Verfremdung). 1m Falle der Wissenschaften bedeu­ tet das, daB methodologische Oberlegungen nur im Zusammenhang mit konkreten Problemen sinnvoll sind: die Methodologie ist ein komplizierter Teil der wissen­ schaftlichen Praxis, nicht ein tiber ihr stehender Richter. Mehr verschroben ausge­ driickt: fruchtbare Methodologie ist forschungsimmanent, nicht forschungstrans­ zendent. (shrink)

Charles-Louis de Secondat, baron de La Brède et de Montesquieu, mentions Niccolò Machiavelli by name in his extant works just a handful of times. That, however, he read him carefully and thoroughly time and again there can be no doubt, and it is also clear that he couches his argument both in his Considerations on the Causes of the Greatness of the Romans and their Decline and in his Spirit of Laws as an appropriation and critique of the work of (...) the predecessor whom he termed ‘this great man’. In this paper I explore the manner in which the Frenchman redeployed the arguments advanced by the Florentine for the purpose of refuting the latter's conclusions. ☆ In citing Machiavelli, I employ N. Machiavelli, Tutte le opere, ed. M. Martelli (Florence, 1971), and I refer to the divisions within each work provided by the author. To make my references to Machiavelli's Discorsi sopra la prima deca di Tito Livio more precise, I sometimes also employ the paragraph enumeration added by the editors of N. Machiavelli, Discourses on Livy, tr. H. C. Mansfield and N. Tarcov (Chicago, 1996). In citing Montesquieu, wherever possible, I have employed the splendid new critical edition being produced by the Société Montesquieu: Charles-Louis de Secondat, baron de La Brède et de Montesquieu, Œuvres complètes de Montesquieu, ed. J. Ehrard, C. Volpilhac-Auger, et al., 22 vols. (Oxford, 1998-), which I cite as VF. I cite Montesquieu, Considérations sur les causes de la grandeur des Romains et de leur décadence (1734), ed. F. Weil and C. Courtney, as CR by chapter and, where appropriate, line from VF, ii, 89–285. I cite Montesquieu, De l’Esprit des lois (1757), as EL by part, book, chapter, and, where appropriate, page from Montesquieu, Œuvres complètes de Montesquieu, ed. R. Caillois, 2 vols. (Paris, 1949–51), ii, 225–995, and Charles-Louis de Secondat, baron de La Brède et de Montesquieu, Mes pensées as MP by number from Montesquieu, Œuvres complètes de Montesquieu, ed. A. Masson, 3 vols. (Paris, 1950–5), ii, 1–677. (shrink)

Im Jahr 1900 entdeckte Max Planck die Quanten, die das vorherrschende Modell der klassischen Natur radikal in Frage stellten. Doch seit mehr als einhundert Jahren besteht ein Interpretationsdesaster, weil an der Dominanz des klassischen Modells der Natur nicht gezweifelt wird. Schuld daran ist in erheblichem Maße Albert Einstein. Dennoch hat er wie kein anderer die konträren Paradigmen der Natur auf den Begriff gebracht. Nimmt man ihn beim Wort und tauscht wider seinen Intentionen in einem revolutionären Akt die beiden Paradigmen (...) in ihren Verhältnissen aus, stellt also die Quantenwirklichkeit über die klassische Wirklichkeit, verschwinden alle Interpretationsprobleme. Die quantische Natur versinkt nicht mehr in Verrücktheiten, sondern erweist sich im Sinne des Philosophen Kant als vernünftig. In der Evolution des Lebens erscheint sie zudem als quantisches Denken. Da es das klassische Denken negiert, erscheint das quantische Denken in seiner Verletzung der Griceschen Maximen zudem als fiktional und schön. Hierzu hat uns Friedrich Schiller eine Vernunftsphilosophie der Freiheit als Schönheit in der Erscheinung angeboten. Als solche erscheint damit in Konsequenz die Quantenwirklichkeit. Sie ist nicht nur vernünftig, sondern auch schön und garantiert Freiheit. Das klassische Paradigma, par ordre de mufti als universal postuliert, garantiert dagegen hässliche und unvernünftige Unfreiheit, am deutlichsten artikuliert im Laplaceschen Dämon und in seinem Allmachtsanspruch im Verbund mit Leviathan. Höchste Zeit, sich aus dieser klassischen Unmündigkeit zu befreien. Dazu reicht es aus, das klassische Paradigma in das Quantenparadigma einzuordnen. Das vorliegende Buch über die vernünftigen und schönen Quanten kann dabei behilflich sein. (shrink)

L'histoire de la métaphysique est riche en tournants et tourments. Initiée par Aristote mais avec la difficulté de concevoir de manière univoque ce qu'elle recherche, elle semble avoir fixé son objectif au XVIIe siècle, quand fut inventé le mot " ontologie ". Cette invention a constitué un véritable " tournant " de la métaphysique en direction d'un rationalisme unilatéral. Et c'est précisément contre cette ontologie que se sont levés Nietzsche et Heidegger. Les " tourments " de la métaphysique aujourd'hui naissent (...) d'un tel tournant, ou plutôt d'une réaction à ce tournant sans revenir cependant aux hésitations antiques. Plutôt que d'en demeurer au stérile débat entre une métaphysique " ontologique " d'un côté et la phénoménologie de l'autre, ce livre tente de faire le point sur la possible et mutuelle fécondité entre la phénoménologie et la métaphysique, avec la confrontation d'auteurs aussi divers qu'Éric Weil, Emmanuel Levinas ou Michel Henry. -- Site de l"éditeur. (shrink)

Si les questions éthiques sortent de l’ombre, il faut reconnaître que la réflexion morale a connu un long discrédit. Les progrès scientifiques semblaient détrôner les références morales ; la modernité y contribuait avec l’idée de l’autonomie d’un sujet se donnant à lui-même et par lui-même sa loi ; le droit fut aussi ébranlé sous la pression de ces évolutions. Mais nos pouvoirs commandent-ils nos devoirs? Ne faudrait-il pas nous interroger sur ces pouvoirs techniques, scientifiques, politiques? Dès lors c’est bien la (...) question morale qui fait retour. Mais avons-nous les moyens de relever les défis? (shrink)

Cet article porte sur l’influence de la philosophie d’Eric Weil dans l’œuvre de Paul Ricœur. Il vise à établir, dans ses traits principaux, l’influence de Weil dans le projet et le cadre théorique général de Ricœur (où l’influence est avouée) et certains points très précis où Weil est probablement à l’œuvre, même si cette présence n’a pas été rendue explicite par Ricœur lui-même. Les deux philosophes se situent dans la mouvance d’un kantisme post-hégélien et ils mettent (...) en avant deux philosophies de la liberté, de l’action et de la poursuite de la sagesse, toutes les deux du côté du sens et du discours, mais aussi aux prises avec le double héritage hégélien de l’absolu et du système. Pourtant, les deux auteurs se frayent des che­mins singulièrement différents vis-à-vis de ces questions et des options fondamentales en philosophie. Tandis que Weil se situe dans le cadre d’une logique du discours, Ricœur propose une philosophie herméneutique finalement plus ouverte et accueillante vis-à-vis de la pluralité fragmentaire du conflit des interprétations. (shrink)

This book gathers together eight essays which are loosely united by the thin thread of gnosticism. In fact, this thread is not long enough to extend to the last three chapters which embrace a different theme, namely, philosophy of religion, broadly understood. The first and second chapters complement each other nicely. The first treats the early gnostics and in so doing raises such basic questions as the complex origins of gnosticism and the multifarious expressions which can be identified under this (...) heading. Hanratty’s specific interest is in the gnostic movement with its “spectrum of ideas and attitudes which formed the many sided heresy of the early Christian centuries”. The second chapter moves from these issues of the early gnostics to a wider investigation of gnostic thought through the centuries. These first chapters provide a useful introductory overview of certain key figures and concepts. Following F. C. Baur’s classification of Hegel as a modern gnostic, Hanratty asserts in the next essay that Hegel’s early development took place within a gnostic framework which subsequently affected his own approach to reality. The next essay turns to Simone Weil and interprets her thought within the boundaries of gnostic elitism. A similar explanation of the ideas of Carl Jung—albeit from the vantage of psychology— is advanced in the fifth essay. (shrink)

Doing violence and evil always indirectly or directly leads to making someone else suffer. Such is the dialogical structure of evil and it seems to be the dialogical structure of elder abuse as well. There is a perturbing sameness between definitions of evil and definitions of elder abuse. It is hard at times to see how or if there is any line of demarcation between the subjects. Two modern‐day philosophers, Paul Ricoeur and Simone Weil have delved particularly into (...) the concept of evil. The symbolism Ricoeur analyses in depth is that of defilement, sin, and guilt and the concept of the servile will. Integral in Weil's description of evil are the concepts of suffering and the special situation of extreme suffering, termed affliction. Grounded in the writings of Ricoeur and Weil, this paper is a series of reflections on the intersection of evil and elder abuse as exemplified in the narrative of an abused older woman. This woman provided around the clock care at home for her husband who had vascular dementia. She was also abused by her husband. This was witnessed by both family and others but no one intervened. In her narrative there were indications of defilement, sin, guilt, and true affliction as a servile will. This paper illuminates the evil of elder abuse that is harm and suffering, and the challenge of untangling issues of blame, free will, responsibility, and self‐determinism. When engaging with abused, older persons it can be worthwhile for nurses to enter the encounter with non‐judgemental compassion founded on the human to human connection and recognition of our mutual fallibility and potential for evil that is part of our human fragility. (shrink)

Refletimos como em dois momentos – no “enxerto hermenêutico sobre a fenomenolo­gia” e no debate da alternativa entre hermenêutica das tradições e a crítica das ideologias (Gadamer/Habermas) –, Ricoeur parece acompanhar o mesmo movimento operatório da retomada: da inscrição de um discurso num outro ao mesmo tempo em que compreende toda a variedade interpretativa decorrente dessa alteridade, isto é, da articulação uno­-múltiplo. A hermenêutica ricoeuriana é, assim, uma tomada de posição análoga àquela da Logique de la Philosophie de Eric (...) class='Hi'>Weil em relação ao conflito das filosofias. Porém, em Ricoeur, a retomada não é mais (predominantemente) a aplicação sobre as tipologias filosóficas ou dedução coerente através de uma lógica global, mas diálogo singular com os problemas suscitados pelos discursos dos filósofos em sua pretensão de universalidade e de sentido. (shrink)

The purpose of this study is exposition on the themes of method and mysticism in the work of Simone Weil. Nearly a decade before the onset of her first mystical experience, Weil developed a method to be rigorously applied in daily philosophical reflection. She outlines this method in her dissertation on Descartes (1929-1930). I examine the question of how Weil applied method to philosophical reflection on her mystical experiences (onset 1938-1939). I analyze Weil’s mystical experiences as (...) a type of transformative experience in L. A. Paul’s strict sense of the term. On Paul’s view, an experience is transformative if it is both epistemically and personally transformative. An experience is epistemically transformative if the only way to know what it is like to have it is to have it yourself. An experience is personally transformative if it changes your point of view, including your core preferences (Paul, 2014). I present a thought experiment and textual evidence to motivate the claim that Weil’s mystical experiences meet Paul’s conditions for transformative experience. I then propose two epistemological facts that can be revealed by philosophical reflection on mystical experience. First, it is possible to read meaning erroneously in the appearances of things. Second, it is possible to come to hold to the certainty of a conviction for reasons that elude the intellect. My findings suggest that Weil’s late views on philosophy accommodate these two epistemological constraints, thereby demonstrating a possible connection between Weil’s mystical experiences and her mature views on the nature, scope, and proper method of philosophy. However, my preliminary findings also suggest that Weil’s early work on method may have anticipated these epistemological obstacles prior to the onset of her first mystical experience. Thus, further exposition of Weil’s method is needed to support or elucidate the claim (Rozelle-Stone and Davis, 2021) that Weil’s epistemology underwent significant changes because of her mystical experiences. (shrink)

André Naud was a French‐Canadian Catholic theologian who served as a peritus or advisor to Cardinal Leger, the Archbishop of Montreal at the Second Vatican Council between 1962 and 1965. Naud’s entire theological career was informed by the teachings of the Council. This was the reason why during the Papacy of John Paul II after 1978 he became alarmed at the expansion and the distortion of the authority of the magisterium. Over the last fifteen years of his life, he (...) wrote three remarkable books on this theme. In the last book (2002) entitled Les Dogmes et le Respect de l’Intelligence: Plaidoyer Inspiré par Simone Weil (The Dogmas and the Respect for Intelligence: An Argument Inspired by Simone Weil), he undertook an in‐depth analysis of Simone Weil, who had argued in the 1940s that Catholicism was in need of a philosophical cleaning up. This paper elaborates and explains the particular ways that Weil’s writings helped Naud to reformulate in the spirit of the Second Vatican Council the role of the magisterium with regard to dogmatic formulations, the manner of the reception of that teaching, the inspiration of scripture, the interpretation of miracles and the understanding of the Church itself. (shrink)

A soaring intellectual narrative starring the radical, brilliant, and provocative philosophers Simone de Beauvoir, Hannah Arendt, Simone Weil, and Ayn Rand by the critically acclaimed author of Time of the Magicians, Wolfram Eilenberger The period from 1933 to 1943 was one of the darkest and most chaotic in human history, as the Second World War unfolded with unthinkable cruelty. It was also a crucial decade in the dramatic, intersecting lives of some of history's greatest philosophers. In particular, four women (...) whose parallel ideas would come to dominate the twentieth century-at once in necessary dialogue and striking contrast with one another. Simone de Beauvoir, already in a deep emotional and intellectual partnership with Jean-Paul Sartre, was laying the foundations for nothing less than the future of feminism. Born Alissa Rosenbaum in St. Petersburg before emigrating to the US in 1926, Ayn Rand was honing one of the most politically influential voices of the 20th century. Her novels The Fountainhead and Atlas Shrugged would reach the hearts and minds millions of Americans in the decades to come, becoming canonical libertarian texts, which continue to echo today among Silicon Valley's tech elite. Hannah Arendt was developing some of today's most important leftwing ideas, culminating with the publication of The Origins of Totalitarianism and her arrival as a peerless intellectual celebrity. Perhaps the greatest thinker of all was a classmate of de Beauvoir: Simone Weil, who turned away from fame to devote herself entirely to refugee aid and the resistance movement during the war. Ultimately, in 1943, she would starve to death in England, a martyr and true saint in the eyes of many. Few authors can synthesize gripping storytelling with sophisticated philosophy like Wolfram Eilenberger. The Visionaries tells the story of four singular philosophers-indomitable women who were refugees and resistance fighters-each putting forward a vision of a truly free and open society at a time of authoritarianism and war. (shrink)

C'est en 1941, dans le contexte chaotique de la Deuxième Guerre mondiale, que Simone Weil, très tôt préoccupée par les questions du malheur et de la vérité, découvre le principe de la kénose divine en lisant l'hymne aux Philippiens de saint Paul (Ph 2, 5-11). La lecture de ce texte est un moment philosophique et spirituel décisif dans le parcours de la philosophe car, prenant pleinement en charge les questions universelles et paradoxales de l'amour de Dieu et du (...) malheur, l'hymne paulinien lui permet de tisser un lien de cohérence métaphysique entre sa recherche personnelle de la vérité, l'existence du malheur et ses expériences spirituelles. A contrario d'un texte-miracle qui nierait le réel et minimiserait l'impact du malheur sur nos vies, Simone Weil accueille effectivement cet hymne comme l'expression universelle de l'abaissement du divin qui s'incarne dans la condition humaine et appelle tout homme à le suivre, et à se libérer de son sentiment de toute-impuissance face au mal écrasant. Après cette rencontre scripturaire. Simone Weil n'aura alors de cesse d'actualiser, dans ses écrits et ses engagements dans le monde, cette invitation explicite de saint Paul à l'imitatio Christi. Sa pensée s'élaborera en une théologie pratique nourrie par l'Amour du Père et du Christ qui rejoint chacun de nous. II s'agira alors, pour elle, de comprendre concrètement "comment nous pouvons l'imiter?" et d'étudier de quelles manières le caractère universel de la vérité de la kénose divine est, comme l'exprime l'antique doctrine des "semences du Verbe", préfiguré dans les différentes cultures et traditions du bassin indo-européen. (shrink)

Le dialogue de Paul Ricœur a été constant avec les sciences humaines et sociales, mais peu avec l'économie. Ce silence ricœurien sur l’économie est relatif. Sans faire une épistémologie des sciences économiques, il manifesta une préoccupation constante pour la condition ouvrière (cf. Simone Weil) et les effets pratiques de l’aliénation économique. Il n’a cessé de porter son attention sur le travail plutôt que sur l’économie, sur les échanges plutôt que sur la modélisation de l’économie mathématique oublieuse de l’économie (...) comme science sociale. Son anthropologie est une anthropologie de l’homme capable plutôt que celle de l’homme comptable. En effet, son souci éthique réinstalle sur le plan des évaluations une activité économique, non seulement uniformisante mais unidimentionnalisante, qui résorbe le plan de la valeur dans celui du prix. Son anthropologie de l’homme capable réévalue la figure de l’agent économique. Ainsi chez Ricœur, le souci éthique est-il instruit épistémologiquement par les sciences sociales. Il pense ensemble éthique et économie via les médiations symboliques des institutions et des structures qui rendent possibles les échanges. D'où une approche fine des thèses de Marx sur l’aliénation économique, et plus tardivement une rencontre des travaux de l’économiste Amartya Sen, non sans liens, avec les travaux de Martha Nussbaum sur les capabilités. (shrink)

Este artigo aborda a violência a partir de três perspectivas filosóficas distintas: o existencialismo de Jean-Paul Sartre, o pensamento político de Hannah Arendt e a lógica da filosofia de Eric Weil. A relevância do tema se destaca por sua triste atualidade e os três autores relacionados testemunham alguns dos caminhos escolhidos pela filosofia contemporânea para lidar com um desafio absolutamente incontornável.

Paul W. Taylor has proposed a foundational structure for developing a respect for nature. This structure appears to go weIl beyond what is needed to justify such respect. The intricacies and nuances of life on Earth can gain our respect without attempting the impossible task of abandoning our human perspective or a particular interest in our own species.

‘...if you learn to think like Peter Cave – with freshness, humour, objectivity and penetration – you will have been amply rewarded.’ :::: Prof. Felipe Fernandez-Armesto, University of Notre Dame __________________ Chapter Titles:>>> ___ 1 Lao Tzu: The Way to Tao >>> 2 Sappho: Lover >>> 3 Zeno of Elea: Tortoise Backer, Parmenidean Helper >>> 4 Gadfly: aka ‘Socrates’ >>> 5 Plato: Charioteer, Magnificent Footnote Inspirer – ‘Nobody Does It Better’ >>> 6 Aristotle: Earth-Bound, Walking >>> 7 Epicurus: Gardener, Curing (...) the Soul, Ably Assisted by Lucretius >>> 8 Avicenna: Flying Man, Unifier >>> 9 Descartes: With Princess, With Queen >>> 10 Spinoza: God-Intoxicated Atheist >>> 11 Leibniz: Monad Man >>> 12 Bishop Berkeley, ‘That Paradoxical Irishman’: Immaterialist, Tar-Water Advocate >>> 13 David Hume: The Great Infidel or Le Bon David >>> 14 Kant: Duty Calls, Categorically >>> 15 Schopenhauer: Pessimism With Flute >>> 16 John Stuart Mill: Utility Man, With Harriet, Soul-Mate >>> 17 Søren Kierkegaard: Who? >>> 18 Karl Marx: Hegelian, Freedom-Fighter >>> 19 Lewis Carroll: Curiouser and Curiouser >>> 20 Nietzsche: God-Slaying Jester, Trans-Valuer >>>> 21 Bertrand Russell: Radical, Aristocrat >>> 22 G. E. Moore: Common-Sense Defender, Bloomsbury’s Sage >>> 23 Heidegger: Hyphenater >>> 24 Jean-Paul Sartre: Existentialist, Novelist, French >>> 25 Simone Weil: Refuser and Would-Be Rescuer >>> 26 Simone de Beauvoir: Situated, Protester, Feminist >>> 27 Ludwig Wittgenstein: Therapist >>> 28 Hannah Arendt: Controversialist, Journalist? >>> 29 Iris Murdoch: Attender >>> 30 Samuel Beckett: Not I >>>. (shrink)

This book discusses some of the most challenging ideas emerging out of the research program on institutional diversity associated with the 2009 co-recipient of 2009 Nobel Prize in economics, Elinor Ostrom, while outlining a set of new research directions and an original interpretation of the significance and future of this program.

In their highly topical paper, Grahamet alargued that Trusted Research Environments (TREs) are not actually about trust because they reduce or remove ‘…the need for trust in the use and sharing of patient health data’. We believe this is fundamentally mistaken. TREs mitigate or remove some risks, but they do not address all public concerns. In this regard, TREs provide evidence for people to decide whether the bodies holding and using their data can be trusted. TREs may make it easier (...) for people to trust but there is still a need for that trust. (shrink)

On savait qu'Emmanuel Macron a été l'assistant, puis l'intime, de Paul Ricoeur à partir de la fin des années 1990. Cette relation, le président de la République l'a évoquée en des termes émouvants : "La nuit tombait, nous n'allumions pas la lumière. Nous restions à parler dans une complicité qui avait commencé à s'installer. De ce soir-là commença une relation unique où je travaillais, commentais ses textes, accompagnais ses lectures. Durant plus de deux années, j'ai appris à ses côtés. (...) Je n'avais aucun titre pour jouer ce rôle. Sa confiance m'a obligé à grandir". Mais savait-on à quel point ce compagnonnage intellectuel a orienté, façonné, les choix politiques de celui qui est le premier président-philosophe de la Ve République? François Dosse, qui a été l'intermédiaire entre l'un et l'autre, examine à la loupe les discours et les écrits d'Emmanuel Macron et fait apparaître la richesse du legs confié à celui qui est aujourd'hui en charge du pouvoir. (shrink)

The historical emphasis of medical ethics, based on substantive frameworks and principles derived from them, is no longer seen as sufficiently sensitive to the moral pluralism characteristic of our current era. We argue that moral decision-making in clinical situations is more properly derived from a process of dialogic consensus. This process entails an inclusive, noncoercive, and self-reflective dialogue within the community affected. In order to justify this approach, we make two claims—the first epistemic, and the second normative. The epistemic claim (...) follows from Habermas’ “ways” of knowing. We argue that the dialogue emanating from this episteme focuses on the relevant facts about the patient, as well as on the values attached to these facts, thus allowing facts and their meanings to serve as the basis for reflective action appropriate to the circumstances. The normative claim follows from Habermas’ discourse theory of morality and communicative action. It determines that clinical decision-making should be approached from the perspective of the actual reality of people in their situation of illness, set in their socio-cultural background, and hence be grounded in the second-person perspective. Relocating ethical decision-making from a monological space into one characterized by dialogue is especially appropriate to the clinical encounter. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 47, no. 2. © 2021 by Feminist Studies, Inc. 419 Paul Amar Insurgent African Intimacies in Pandemic Times: Deimperial Queer Logics of China’s New Global Family inWolf Warrior 2 This essay offers a new paradigm of “deimperial queer analysis” that reveals the tension between the People’s Republic of China’s extractive expansionism in Africa and its claim to solidarity with Africans against white supremacy and Northern imperialism. (...) China has been labeled an “anti-imperial empire” that forcefully challenges previous Euro-American imperial legacies—all while it verges on reenacting them.1 A critical way it resolves this geopolitical tension is through the articulation of a mission for global China, and since 2017, the heroic filmic fictional figure of the “Wolf Warrior” anchors such an approach. The Wolf Warrior is a gorgeous, muscled, Chinese male rogue soldier in exile who adventures through the archipelago of the PRC’s shipping, mining, and medical projects across the Global South to battle white mercenaries, corrupt Asian businessmen, and local pirates—all while saving Africa from a ravaging pandemic. Extending a hugely popular film series, the release in 2017 of the blockbuster Wolf Warrior 2 (abbreviated below as Wolf 2) unleashed a worldwide social media frenzy as well as a revolution in diplomatic tone and protocol for China. In these ways, Wolf Warrior 2 came to mark the debut of the global PRC as a hegemonic structure 1. David Armitage, “The Anti-Imperial Empire?” Times Literary Supplement, no. 6018, August 3, 2018, https://www.the-tls.co.uk/articles/the-anti-imperialempire -american. 420 Paul Amar of feeling with an attendant popular cultural logic, launching a cast of military characters, humanitarian imaginaries, and gendered rebranding initiatives. These fused into a global cultural megaproject with the PRC presenting itself as a leader in responding to the COVID-19 pandemic in the Global South—a time the PRC has officially branded as its “Rejuvenation Era” of “Stepping Out into the World.” This essay shows how exactly this Wolf Warrior imagination has legitimized a new global regime, but I also reveal how, paradoxically, the Wolf Warrior regime has offered a distinct, more subversive worlding project. I argue here that the utopia immanent in this project can be revealed by interpretively turning this Wolf universe inside out through a deimperial queer analysis that honors and combines a Third World feminist lens and the “Asia as Method” approach with Danmei/BL and Slash queer-feminist fanfiction hacks. Danmei is a Chinese (originally mainly Tawainese) fanfiction genre that subverts mainstream heteronormative narratives by erotically aestheticizing and renarrating male-male intimacies within mainstream plotlines from feminist perspectives. BL (short for “boylove ”) is a similar Japanese fanfiction genre, and Slash is the term used in English for the queer/feminist hacking and excavation of sublimated and particularly utopian gender and sexuality plots from within seemingly conventional heteronormative or patriarchal popular-cultural texts. The everted or inside-out epistemology given expression here uses a set of non-phallogocentric lenses and decolonial feminist decoding practices. At stake is the urgency of not repeating the epistemic violence of conventional “anti-imperial” arguments, which tend to be heteronormative, statist, macho, and monolithic. Instead, the form of critique elaborated here brings questions of gender, race, and sexuality to the fore through a three-part approach. First, I identify the homoerotic register of the techno-infrastructural elements in the film. I generate close readings that detail the visual and genre codes of battle scenes, thug subjects, and piracy plots that forge a homoerotic model of rogue or “wolf” governmentality and that act as a metaphor for China’s techno -infrastructural rule. Second, this essay explores the gendered hauntings of supremacist humanism. I deploy a decolonial feminist lens to map the configuration of African women, female doctors, Maoist women insurgents, and feminized “flowerboys” as a rebel protectorate overseen by China’s phallic prerogative that is itself haunted by the specters of Euro-American humanist betrayal and white supremacy. Third, Paul Amar 421 I trace queer kinship utopias. I demonstrate that Wolf Warrior 2 rejuvenates a non-Western, queer, globalist kinship structure that triangulates Asian, white, and Black through adoption dramas and bromance bonds. Through these intimacies, an... (shrink)

‚Und jedes Tröpfchen, das aus dem köstlich-kühlen Quell des Entsagens fließt, das sammle sorgfältig, mit eifernder Wachsamkeit, daß die Tröpfchen sich zum Bach füllen, der Bach zum Fluß, der Fluß zum Strom, der nun in mächtig stillen Wogen dem offenen Weltmeer zurauscht – jenem klaren, ehrlichen, reinlichen restlosen NICHTMEHR.‘ Paul Dahlke, der Pionier für den Buddhismus in Deutschland, beschäftigt sich in diesem Werk mit den großen Fragen der Menschheit, gestellt vor dem Hintergrund der buddhistischen Weltsicht. Sein Buch ist eine (...) spannende Einführung in den Buddhismus, der noch nicht den westlichen Einflüssen unserer modernen Gesellschaft unterliegt - geschrieben in einer Zeit, in der der Buddhismus in Deutschland kaum bekannt war und in der er um die Abgrenzung der `echten ́ Lehre zu anderen Religionen kämpfte. (shrink)