Beyond the empressionistic similarities Chinese and Jews sometimes detect in each other, a study of the scriptural texts of the two traditions reveals surprising parallels. Eleven such parallels in ideas and values are examined and it is suggested that the comparative study of cultural traditions developed independently of each other is a worthwhile undertaking. This serves to apprehend that which is genuinely universal beyond the diversity of expression.

In lieu of an abstract, here is a brief excerpt of the content:ICONOCLASM in the OLD AND NEW TESTAMENTS Peter Goldman Westminster State College ofSalt Lake City Acentral problem for any monotheistic religion is distinguishing worship of the one true God from idolatry in all its forms. René Girard's pioneering interpretation ofthe Judeo-Christian scriptures clarifies this distinction by recourse to an ethical conception ofthe sacrificial: False religion or idolatry is essentially sacrificial, while the Judeo-Christian tradition opposes the sacrificial in (...) all its myriad forms. As Girard explains, the Passion narrative makes clear that the sacrificial or scapegoat victim, Christ, is innocent. The violence inflicted upon Christ is human, not divine. The Gospels thus reveal the violence that hides behind the sacred. Religious practices that further sacrificial violence are idolatrous, worshiping violence in the guise ofthe sacred.1 The ethical simplicity of the Girardian distinction between true faith and idolatry is complicated, however, by the issue of representation. According to the Old Testament, the one true God cannot be represented by images or figures of any kind, while idols typically take figurai form. From a biblical perspective, therefore, the question ofform is central to an understanding of idolatry. The Old Testament ban on images has never been investigated from a Girardian perspective. In this essay I apply Rene Girard's anthropological insights to the subject oficonoclasm in the Old and New Testaments. More specifically I address the second command-ment, the famous ban on "graven images," and the problem of representing God. From the per- ' For a fuller treatment ofGirard's interpretation ofChristianity in relation to the sacrificial, see his Things Hidden since the Foundation ofthe World 84Peter Goldman spective ofGirard's "fundamental anthropology" there are two basic issues in this regard. The first is the ethical function of the ban on images; how does the second commandment function ethically to preserve the human community in the Bible? Second, is the ban on images sacrificial as understood in Girardian terms? Or is it anti-sacrificial and therefore ethically progressive? The second commandment reads: "Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth : Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God" (KJV, Exod. 20.4-5). At first glance, this commandment might appear as an expression ofthe most primitive form ofreligious taboo. A specific cultural activity is arbitrarily forbidden under threat of punishment. The taboo on images, unlike the law against murder for example, has no obvious moral dimension. Images of any kind must be violently expelled —sacrificed, as it were—for no immediate reason. According to the second commandment, any attempt to represent God or his creation by images is a profane violation of his "jealous" nature; the second commandment therefore often finds expression in the violent destruction ofsocalled idolatrous images. Acts oficonoclasm directed againstthe images of foreign gods are quite common in the Old Testament. Nevertheless, I argue here thatthe second commandment is in practical terms ethically progressive and anti-sacrificial. It actually questions and underminesthe whole sacred-profane dichotomy. Indeed, the ban on images is ultimately a secularizing influence crucial for the development of modernity. I also address the Christian acceptance of divine images, which has often been understood as a reversal of the Judaic ban on figurai representations. In the interpretation of iconoclasm that I am proposing here, however, the image ofChrist on the cross can be seen as a logical development of the second commandment rather than its contradiction. I. The second commandment in context In the Old Testament, the giving of the second commandment is associated with the Exodus from Egypt and the Hebrew rejection of Egyptian religion and culture. In Herbert Schneidau's book Sacred Discontent, he argues persuasively that Hebrew monotheism is first of all a reaction against pagan polytheism. Schneidau writes, "The JudeoChristian tradition defines itselfas opposed to a pagan world which it sees Iconoclasm in the Old and New Testaments85 as essentialIy mythological"(12). Further, "TheHebrews habitually defined themselves negatively, by their differences from their neighbors" (51). Schneidau explains: We find... (shrink)

Cet article défend la thèse des descriptions multiples de l’action mise de l’avant par Elizabeth Anscombe et Donald Davidson contre l’approche en terme d’engendrement par niveau favorisée par Alvin Goldman. En me servant de la distinction entre nominatif parfait et nominatif imparfait introduite par Zeno Vendler et développée par Jonathan Bennett dans Events and their Names, je montre que la notion d’événement utilisée par Anscombe-Davidson diffère considérablement de celle employée par Goldman. Parce que le lien causal entre une (...) action et les états mentaux qui l’ont causée vaut entre particuliers, la notion goldmanienne d’événement ne peut en rendre compte et doit être restreinte aux seules explications causales. (shrink)

In this paper, I address a question in social epistemology about the unity of a scientic community to- wards its inner groups (teams, labs...). I investigate the reasons why these groups might want to \go it alone", working among themselves and hiding their discoveries from other groups. I concentrate on the intermediate results of a longer project, where the first steps can help to achieve a more advanced result. I study to what extent the isolation of research groups might be (...) damaging to the epistemic progress of the whole community. In order to get an idea of the reason why scientists might not share their intermediate results with others, consider for example Schawlow and Townes in the summer of 1958 (the historical material is drawn from Broberg, 1991, chap. 3): together they had just designed the principle of functioning of what would be known as the laser, with the intention of constructing the rst laser, relying on their theoretical ideas. Should they have published their theoretical discovery, or rather taken advantage of their advance on possible oppo- nents and start the experimental work? They chose to publish their theoretical ideas in a scientic journal, and they also led a patent application. On the one hand, it was a valuable choice: the patent was granted and their paper was published, making them soon famous. Further- more, another scientist called Gould was to le a simi- lar patent application a few months later, in March 1959; it was refused, because of the priority of Schawlow and Townes. If the latter had not submitted their idea in 1958, the patent would certainly have been acknowl- edged to Gould. In this sense, publishing their intermediate result was a worthy strategy. On the other hand, history showed that their publication had also some drawbacks for them. Schawlow and Townes' publication triggered a race among many American laboratories for the rst experimental construction of the laser. In addition to bringing them competitors, their publication helped these competitors in crucial ways; so much so that it was another scientist, Maiman, and not Schawlow and Townes, who was able to build the rst working laser, in May 1960, and to publish the result. If Schawlow and Townes had not published their theoretical idea, there are chances that they would have been the first ones to build a laser. Their publication of the first theoretical result certainly prevented them from getting the second experimental one. In short, the best publishing strategy about an intermediate result is no easy question for a scientist. Consider now the whole community, concerned with the results available to all and with the pace of the epistemic progress. Schawlow and Townes' publication enabled the rst laser to be built quicker, as other teams could rely on their theoretical work. More generally, being able to reuse other's works seems to be a rm basis of scientic progress. Thus, for the whole community, it seems that there are only benets if intermediate results are published. As this is not necessarily the best strategy for those who reach these intermediate results, there might be a conflict between the interests of individuals and those of the whole community. The question Schawlow and Townes faced was whether they should make their discovery publicly known, or keep it for themselves to progress alone. This alternative can also arise for an entire lab, when competing with other labs on some long-run project: should it make its discoveries known to its opponents, or only share them internally among its members? At a higher level still, this question arises for what can be called scientic schools, which are groups of labs sharing some particular approach|methodological, experimental or interpre- tational, for example. At each level within the scientic community, there are competitive groups of scientists which may decide to go it alone and to prevent their results from being accessible to others. If they had good reasons for doing so, there would be dramatic consequences for the whole community: other groups would not be able to reuse their results, labour force would be wasted in achieving them again, and the progress of the eld would be slowered. 9 The aim of this paper is to investigate this risk of division: to assess the conditions under which it may oc- cur, its damage for the community, and to draw the limit of an acceptable pluralism. The reasoning with benets and drawbacks which has been sketched for Schawlow and Townes seems to be implicitly an informal economic argument. In order to clarify and to rene such an argument, I will investigate it in a rational decision framework, supposing some utility or preferences for the groups of scientists, and I will propose a formal model, in game theory. In social epistemology of science, formal models have been proposed for various questions (for example, Kitcher 1990, 1993, Goldman 2009, Strevens 2003, 2006, Weisberg and Muldoon, forthcoming, Zollman 2007, 2008, 2009, 2010), but not for the question of the division of the scientic community. I will concentrate on the normative aspect of the question, ignoring the descriptive and historical question of whether groups do go it alone or not. The model I propose is sequential: two groups are competing on a research program, which consists of several results which have to be obtained in order. The groups always carry out some research for the next result, which they reach with some probability per unit of time. When a group, say A, reaches a result, it can either make it public for the other group, or continue its research. After a result is made public, the competitor B can start from it so as to continue its own research. Thus, when A publishes it loses its lead, and its competitor will be able to compete with it in the near future. But it is also recognized as the rst to reach this step. I consider two dierent cases, one in which the number of steps is limited, another where the limit concerns the number of temporal intervals. In both cases, assuming that all steps are equally dicult and equally rewarding, it turns out that the best strategy for a group concerned with its own reward is to make public every step it takes. Thus, there is no risk that groups might separate: a scientist, whatever its group, will publish for all. Finally, I turn to more complex situations, where results have varying size or diculty: there, groups can indeed be better o going it alone. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:INDIFFERENCE AND ENVY: THE ANTHROPOLOGICAL ANALYSIS OF MODERN ECONOMY Paul Dumouchel University ofQuébec-Montréal 1. Girard and economics René Girard himself has not written very much on economics, at least explicitly. Though his works are full ofinsights into and short remarks on the sacrificial origin of different economic phenomena or the way in which mimetic relations and commercial transactions are often intertwined and act upon each other.1 Unlike religion, psychology, (...) psychoanalysis, literature and anthropology, the analysis of modem and traditional economies from the point ofview ofmimetic theory has never been carried out by Girard himself, but for the most part by other people, for example, in the French speaking world, which I know best, essentially by Michel Aglietta and André Orléan in La violence de la monnaie (1982) and by Jean-Pierre Dupuy and myself in L'enfer des choses (1979) and as well as others, such as, by Mark Anspach, Andrew Feenberg, P. Lantz, A. Orléan, G-H. de Radkowsky and Lucien Scubla in various works on economy, economic anthropology, or the place and role of money in literary texts.2 In a way, this is somewhat surprising since the relationship between mimetic and economic phenomena, at least in a broad sense, was seen quite early on. For example, soon after the original publication Mensonge romantique et vérité romanesque (1961) the French Marxist Lucien Goldman wrote in his Pour une sociologie du Roman (1964) that Girard's work was the most important book to read in order to understand 1 For example, Mensonge romantique (18-23); Des choses cachées (82-88). 2 See Anspach, Feenberg, Lantz, Orléan [passim], de Radkowski. 150Paul Dumouchel the effects of economic alienation on literature since Georg Lukács's Theory of the Novel (1920). Moreover in a footnote in Les origines du capitalisme (1971) Jean Baechler suggested that those wishing to understand the nature of the infinite desire for acquisition which capitalists economies have institutionalized should read Girard's book.3 Whatever the reason for Girard's relative disinterest in economic phenomena others have not been prevented from tackling this problem and it bears witness in a special way to the dynamism and intellectual power ofthe mimetic theory that its application to the field ofeconomics has essentially, ifnot entirely, been due to the work of others rather than to the efforts of René Girard himself. 2. The substantivist-formalist debate In the late 1 940's and early 1 950's a debate began that divided (and still divides) the community ofeconomists and ofanthropologists interested in economic phenomena. It concerns the nature ofeconomy and is generally referred to as the substantivist-formalist debate. It was first formulated in the works of the Austrian economist, Karl Polanyi.4 In The Great Transformation (1945), a book on the history ofthe formation and organization ofthe market economy in Europe from the late 1 8th to early 20th centuries, Polanyi already argued that the modem market economy was a rare historical accident. Furthermore Polanyi said, unlike what liberal and economic ideologies pretend, thatthere is nothingnatural aboutthe market. It does not correspond to any spontaneous human tendency to barter and exchange, and it does not arise by itself as soon as certain conditions are satisfied. Onthe contrary, modem markets have been put into place through sustained and voluntary state policies which consciously destroyed traditional solidarities, authorized the unlimited sale of land and labor and literally created the labor market, for example, in England through the Reform Bill of 1834 that repealed the existing Poor Laws which had prevented the free circulation of labor. The system formed by market economies, the balance of power among European states and the gold 3 Interestingly, 24 years later, in the second vastly enlarged edition of that work, Le capitalisme, (1995) the reference to Girard has disappeared though the text ofthe original work, which now constitutes the second part of the book, is otherwise reprinted in its integrity. 4 Actually Polanyi in The Livelihood ofMan (1977) sees the origin of the debate in Carl Mengers, Principles ofEconomics [1871]. Let us say then that it found its first modern formulation in the work of Polanyi. Indifference andEnvy... (shrink)

Are the characteristics and relationships among spatio-temporal entities "real" or are they simply conventional terms that note similarities among things in the world but lack any reality of their own? Or if they are real, what sort of reality do they have? Do we live in a world of causes and effects, or is this relation a useful contrivance for our convenience? What is the nature of this "I" that we invoke when referring to ourselves? Is it body? Mind? Both? (...) Neither? And once its nature is understood, what can be said of the choices it makes? Are they really ours, freely made by an independent will? Or is each choice determined more by the internal makeup of the "I" we happen to be and the social/environmental circumstances in which this "I" finds itself, rather than by any act of will? But if each of us "could not have chosen otherwise" than we have, are we no better than the machines we construct? Then again, maybe some of our more advanced machines should be considered conscious entities? Introduction to Metaphysics: The Fundamental Questions presents these and other intriguing questions, many of which have challenged philosophers from antiquity to the present in their efforts to speculate on the nature of what is real. Often filled with twists and turns, dark corners and hidden recesses, this journey of discovery is an exciting excursion into the depths of human understanding. As guides for this intellectual journey editor Andrew Schoedinger has chosen an impressive array of creative and thought-provoking philosophers: Peter Abelard, Aristotle, Renford Bambrough, George Berkeley, Joseph Butler, Rudolf Carnap, Roderick Chisholm, R.G. Collingwood, Arthur Danto, Donald Davidson, Rene Descartes, C.J. Ducasse, Alvin I. Goldman, Keith Gunderson, David Hume, John Locke, Alasdair MacIntyre, A.I. Melden, John Stuart Mill, D.F. Pears, Hilary Putnam, Anthony Quinton, Bertrand Russell, Michael Scriven, Sydney Shoemaker, P. F. Strawson, Richard Taylor, and others. This volume is a unique invitation to join a distinguished group of theorists as they tackle tough questions concerning the existence of universals, the nature of causation, understanding personal identity, the tangled web of free will, and the challenges posed by the advent of artificial intelligence. (shrink)

These two volumes provide a translation of the philosophical works of Descartes, based on the best available Latin and French texts. They are intended to replace the only reasonably comprehensive selection of his works in English, by Haldane and Ross, first published in 1911. All the works included in that edition are translated here, together with a number of additional texts crucial for an understanding of Cartesian philosophy, including important material from Descartes' scientific writings. The result should meet the widespread (...) demand for an accurate and authoritative edition of Descartes' philosophical writings in clear and readable modern English. (shrink)

10. Physico-mathematica. Compendium musicae. Regulae ad directionem ingenii. Recherche de la vérité. Supplément à la correspondance.

Can we hold agents responsible for their implicitly biased behavior? The aim of this text is to show that, from the nurturing stance, holding subjects responsible for their implicitly biased behavior is justified, even though they are not blameworthy. First, I will introduce the nurturing stance as Daphne Brandenburg originally developed it. Second, I will specify what holding somebody responsible from the nurturing stance amounts to. Third, I show how and why holding responsible can help a subject develop an impaired (...) capacity. Fourth, I analyze empirical data about holding prejudiced subjects responsible and highlight that the internal motivation to control prejudiced reactions decreases implicit attitudes’ influences. Furthermore, the data show that in order to be appropriate moral demands have to acknowledge the target's autonomy and competence. In sum, from the nurturing stance, holding implicitly biased subjects responsible is appropriate if they can adequately respond to the moral demands. (shrink)

In social psychology, the concept of implicit attitudes has given rise to ongoing discussions that are rather philosophical. The aim of this paper is to discuss the status of implicit prejudices from a philosophical point of view. Since implicit prejudices are a special case of implicit attitudes, the discussion will be framed by a short discussion of the most central aspects concerning implicit attitudes and indirect measures. In particular, the ontological conclusions that are implied by different conceptions of implicit attitudes (...) will be scrutinized. The main question to be discussed involves whether implicit prejudices are mental states at all, or whether they are rather dispositions to behave in a certain way. This question will be discussed against the background of principles for belief ascription, which requires ascribed mental states to fulfill some specific explanatory role. We defend a conception of implicit prejudices that... (shrink)

Increasingly, nurses use the philosophy of hermeneutics, especially Heideggerian and Gadamerian hermeneutics, to inform interpretive research. However, application of the work of these philosophers to interpretive nursing research has proved problematic as it fails to recognise, or act upon, obligations inherent in their work. Through a review of hermeneutically informed nursing research, methodological implications regarding the use of hermeneutic philosophy are examined in relation to: (i) the need to address forestructures and pre‐understandings; (ii) checking interpretations with research participants; (iii) seeking (...) objectivity, consensus and accuracy in textual interpretation; (iv) evaluating interpretations; and (v) gaining entry into the hermeneutic circle. This review suggests that despite obligations inherent in Heideggerian and Gadamerian hermeneutic philosophy, nurses fail to actualise these obligations in their research. In following Heidegger, nurses need to make the scientific theme secure by working out their forestructures in terms of the phenomenon under investigation. Those following Gadamer need to accept that interpretation seeks to manifest textual meanings rather than individual ones. And, whether following Heidegger or Gadamer, the way to make manifest textual meanings is to engage with the text within the hermeneutic circle by continuing to address forestructures and pre‐understandings and by considering their influences upon the research. (shrink)

In his classic text, A Theory of Justice, John Rawls argues that the structural principles of a society are just when they issue from a procedure that is fair. One crucial feature that makes the procedure fair is that the persons who will be subjected to these principles choose them after they have deliberated together in a condition marked by a certain balance of knowledge and ignorance. In particular, these people know enough to consider principles that are workable, yet converse (...) behind a “veil of ignorance,” unable to predict what their place in society will be and hence discouraged from slanting the principles toward any preferential interests. My paper questions whether this attempt to ensure the disinterestedness of the conversation of justice is feasible. I worry that when we approach this question practically, we discover that the education that furnishes us with the knowledge necessary to choose viable principles must at the same time preclude genuine ignorance about our social position and interests. As an alternative, I suggest that we convene the conversation of justice behind a “veil of existence.” In this condition, people possess knowledge about how their society works and even about their places in it; however, this knowledge does not foster preferential interests because all interests are subjected to the question of their existential meaning. As Jean-Paul Sartre explains in his essay, “Existentialism is a Humanism,” for our interests to be truly meaningful, they must be affirmed as free responses to our thrownness into existence. Yet how do we find the wherewithal to make such responsible choices rather than lapse into paralysis before their essentially arbitrary differences? My positive thesis is that we may do so by acknowledging how all of us in this existential predicament critically and mutually provoke each to commit oneself to depart from the others in specific ways. This process of provocation is thus educational. It broaches a conception of non-instrumental, non-mimetic, liberal study, one which I try to enact in a writing that employs direct address, regular returns to questions that put discourse at a loss, and expanding webs of association. In this manner, I hope to demonstrate that liberal study may deepen our appreciation of our communal nature, our camaraderie, and thus motivate us to participate unselfishly in the conversation of justice. (shrink)

In this paper I explore, in sections 2 and 3, respectively, Herman Dooyeweerd’s notion of naive experience and the notion of common sense as found in the writings of Thomas Reid and G. E. Moore. I argue in section 4 that naive experience and common sense are assigned a structurally similar functional role by their advocates—viz., the role of touchstone for philosophy. In the final section I stage a conversation between Dooyeweerd and Reid about the touchstones they adopt.

Discourse on the method of rightly conducting the reason and seeking truth in the field of science -- The meditations concerning first philosophy -- Rules for the direction of the mind.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Poser les fondements de toute philosophie et de tout savoir, en retraçant le chemin qui mène du doute radical à l'indubitable science : telle est l'entreprise de Descartes dans ses Méditations métaphysiques. Tout au long de cet ouvrage original où se conjuguent démonstration et ascèse, la vérité se fonde à mesure que le lecteur se découvre et se forme, en éprouvant, après l'incertitude de toute connaissance, l'existence du sujet pensant, de Dieu, des choses matérielles, la distinction de l'âme et du (...) corps et leur union en l'homme. Les Méditations, dont nous donnons ici les textes latin et français, sont suivies des Objections formulées par d'illustres théologiens et philosophes - dont Arnauld, Hobbes, Gassendi - et des Réponses de l'auteur, à travers lesquelles l'exposé de sa métaphysique se trouve prolongé. (shrink)

When mental health professionals or social workers are confronted with a suicidal individual, one approach is to use all means to delay the act of suicide until the desire for death subsides. Encouraging someone to delay suicide while bypassing the individual’s practical reasons for suicide can lead to irrational postponement, which equates to procrastinating suicide. Causing someone to procrastinate in this manner poses a risk of disrespecting the person as a rational agent. However, is it even possible to irrationally delay (...) one’s own act of suicide? Additionally, isn’t it beneficial to do so? The aim of the manuscript is to explore the possibility and value of using procrastination in managing suicidal individuals. First, I will argue that procrastination of a suicide intent is possible, which makes inducing this state of mind in people morally problematic. Second, I will argue that there is no intrinsic value in procrastination, although it does have instrumental value. Procrastination holds instrumental value for individuals who delay an irrational act of suicide. Furthermore, procrastination is valuable for clinical psychology, not by making people irrationally delay suicide but for assessing suicide risk. (shrink)

“Belonging” means the fact of belonging to something or someone. A serf belongs to an estate. A slave belongs to his master. In our democratic universe, no one belongs to a lord and master anymore, at least in principle. Nowadays, people only belong to communities of free individuals who are equal under the law—again, in principle.We all belong to the human race. Nearly all of you here belong to the nation of Italy, to Sicily, to the city of Messina, to (...) such and such a milieu, to such and such a family. Most of you now even have a new level of supranational belonging: your passports are no longer merely Italian but European.While some relationships of belonging are mainly spatial in nature, they necessarily have a... (shrink)

This article addresses three interpretive errors that are common with respect to Thomas Aquinas’s understanding of malice. The first error concerns the interpretation of malice as consisting in the preference or choice of a lesser good over a greater good. I argue that malice instead consists in a disorder of the will, and where that disorder results in the choice of a spiritual evil. The second error occurs when one charges Thomas with inconsistency: it is claimed that Thomas’s view of (...) the will is incompatible with malicious actions. I argue that such claims rest on a mistaken understanding of the role of choice in Thomas’s thought. The third error is one of translation: some scholars caution against translating Thomas’s malitia as “malice.” The reasons that are usually given for this view do not hold up to scrutiny. (shrink)

At first glance such a title seems antinomic. Obviously we accept the fact that there exists a relation, frequently conflictual, between the press and public authority, without mentioning other media; but art continues to represent, at least in the mind of the public, a privileged domain which, though subject to frequently abrupt and brutal changes, benefits nevertheless from an “innocence” distinguishing it from other activities. Visiting the Louvre in Paris, the Uffizi in Florence, or touring the Loire valley châteaux are (...) all so-called cultural activities pursued “simply to develop the personality.”. (shrink)

O artigo analisa a relação existente entre o poder e a violência, tendo por base a filosofia de Hannah Arendt. A tradição do pensamento político conceitua o poder a partir da fórmula de domínio, isto é, a capacidade de influência e controle que determinado grupo possui sobre o comportamento alheio, materializando-se em geral mediante o emprego dos implementos de violência. Ao distanciar suas reflexões desta concepção, Hannah Arendt fundamenta o poder na capacidade de ação conjunta das pessoas, e a política (...) no espaço criado pela reunião de mulheres e homens capazes de agir e de trazer a novidade ao mundo. (shrink)

Dans le cadre de la mise en place de nouvelles juridictions financières de première instance et d’appel au sein de la Cour des comptes, à la suite de la suppression de la CDBF le 31 décembre 2022, et après avoir retracé le cadre théorique d’une juridiction administrative répressive, l’auteur étudie les dispositions principales de l’ordonnance du 23 mars 2022 et envisage les perspectives de ces nouveaux contentieux.

Storage operators have been introduced by J. L. Krivine in [5] they are closed λ-terms which, for a data type, allow one to simulate a "call by value" while using the "call by name" strategy. In this paper, we introduce the directed λ-calculus and show that it has the usual properties of the ordinary λ-calculus. With this calculus we get an equivalent--and simple--definition of the storage operators that allows to show some of their properties: $\bullet$ the stability of the set (...) of storage operators under the β-equivalence (Theorem 5.1.1); $\bullet$ the undecidability (and semidecidability) of the problem "is a closed λ-term t a storage operator for a finite set of closed normal λ-terms?" (Theorems 5.2.2 and 5.2.3); $\bullet$ the existence of storage operators for every finite set of closed normal λ-terms (Theorem 5.4.3); $\bullet$ the computation time of the "storage operation" (Theorem 5.5.2). (shrink)

Como muy bien lo dice el autor, su interesante libro fue fruto de una discusión a mitad del camino del último gobierno de 6 años que, en la multiplicidad de ensayos institucionales postdictadura, ha tenido el país: el de Ricardo Lagos. Este es un tema de debate en todos los países que han adoptado un sistema económico de más o menos libre mercado, y no lo es en los demás porque en ellos no se discute lo que sus gobiernos hacen.Finalmente, (...) como se recordará, dicho período presidencial concluy.. (shrink)

Ce texte propose une analyse des mécanismes argumentatifs mis en œuvre dans les lettres que Hernán Cortés, conquistador du Mexique, a adressées à Charles V (Cartas de Relación) pour légitimer sa conquête du territoire qui deviendra la Nouvelle Espagne et, par ce biais, le Nouveau Monde. Il s’agit en particulier de montrer l’emploi du concept rhétorique d’inventio dans le passage d’une appropriation conceptuelle du « Nouveau Monde » (par l’élaboration de ce concept) à sa domination territoriale (la fondation de Veracruz (...) et la création de la Nouvelle Espagne). (shrink)