In lieu of an abstract, here is a brief excerpt of the content:Drieu, Céline: French Fascism, Scapegoating, and the Price of Revelation Richard J. Golsan Texas A &M University Although the Girardian concept of the scapegoat and its attendant phenomena have a number of obvious implications for the study of fascism, to date the connection has been addressed only in broadly theoretical terms. In Des Choses cachées and in subsequent works, René Girard has alluded to modern political scapegoating (...) such as the Nazi persecution of the Jews as examples of mass victimizations where the enormous number of victims represents an effort to compensate for the failure of the scapegoating process itself in the wake of Christian revelation.1 While the victims are initially vilified, they are not sacralized after their sacrifice, and order is maintained only so long as a steady stream of victims is forthcoming. As Andrew McKenna explains in Violence and Difference, "with the passing of the sacred order, of the sacred tout court, sacrifice becomes less and less capable of uniting the community and therefore demands more and more victims... the decline of symbolic violence brings an increase of real victims; their quantity mounts in inverse proportion to the ritual efficacy of sacrifice, and victimage appears more and more gratuitous" (159-60). Moreover, McKenna continues, victimage of this sort becomes increasingly untraceable, rootless, and it is this aspect of official Nazi anti-Semitism, for example, which allowed many Nazis in their postwar trials to proclaim their innocence for their roles in the Final Solution by insisting that they were "only following orders" (162-3). 1 See Things Hidden 128-9. For a more general discussion of the persecution of ethnic minorities as a source of social cohesiveness, see the essays "Violence and Representation" and "Generative Scapegoating." Drieu, Céline: French Fascism173 These observations certainly help to illuminate the role of scapegoating in Nazi racial politics and in the Holocaust in particular. They are less helpful, however, in understanding other paradigms of fascism in which antiSemitism did not play as central a role or in cases in which fascist ideology was not synonymous with government policy or political hegemony. The role of scapegoating in Italian Fascism, for example, is more difficult to ascertain than it is in Nazism because anti-Semitism was less crucial as a means of establishing social cohesiveness, at least until Nazi influence became predominant during World War II (Soucy xviii). In France, the presence of a number of fascist movements from the twenties through the end of the Occupation, and the absence of an autonomous fascist state during the same period, make the task of assessing the role of scapegoating even more difficult. This is especially true in light of the fact that a number of French fascist movements were not anti-Semitic, at least until it became expedient to be so to curry favor with the Nazis. In French Fascism: The First Wave, Robert Soucy notes that during the interwar years, fascist groups including "the Jeunesse Patriotes, the Croix de Feu and the Faisceau... welcomed Jews into their ranks" (xviii). The lack of a consistent attitude towards the Jews is, in fact, just one of several points of divergence among French fascists and fascist groups prior to World War Two. As a result, historians and political theorists who have studied French fascism have strongly disagreed as to its origins as well as its basic ideology. In Neither Right nor Left: Fascist Ideology in France, Zeev Sternhell argues that "the history of fascism can be described as a continuous attempt to revise marxism and create a national form of socialism" (20). Soucy, on the other hand, insists that on many of the most important social and political issues, including "taxation, government spending, nationalization, property rights, class conflict, religion, education, and foreign policy, French Fascism was overwhelmingly conservative" (xi). Other historians, especially among the French themselves, have gone so far as to insist that there is no such thing as French fascism, that such a creature, if it existed at all, was merely an import, a watered-down version of Nazism or Italian Fascism.2 If no consensus as to the nature or even the existence of French fascism can be reached by analyzing the programs... (shrink)

Investigar a substância epistemológica da psicanálise pressupõe o atravessamento de um conjunto de autores que navegam por essas marés, e que nos convidam a nós leitores a desbravar os mares agitados e taciturnos da jornada psicanalítica. A aventura sobre a qual o leitor é convidado a atravessar em psicanálise certamente é bordeada por um percurso incerto, arriscado, e naturalmente angustiante. No entanto, vez ou outra, as circunstâncias do Real fazem emergir alguns personagens que tornam essa jornada mais fluida e encorajadora, (...) oferecendo-nos alguns resíduos conceituais e operacionais que nos despertam interesse e curiosidade, servindo como um guia de viagem, ou seja, há livros que caem em nossas mãos como um mapa, e assim como todo mapa em uma aventura fictícia: nos conduz a um valioso tesouro. O mapa sobre a qual o leitor possui a possibilidade de se aventurar, se trata do livro publicado em 2018 pela editora Blucher, “A Bruxa Metapsicologia e seus Destinos”, organizado por um dos grandes nomes da Filosofia da Psicanálise no Brasil, Leopoldo Fulgencio, além de outros nomes caricaturais, como Richard Simanke, Antonio Imasciati e Martine Girard. O livro é resultado de inúmeras pesquisas que vêm sendo realizadas há mais de décadas pelos autores, direcionando-nos às indagações não somente em um caráter histórico e epistemológico da psicanálise, mas despertando possibilidades de reconfigurações epistemológicas, dando novos formatos de existência às novas práticas científicas do século XXI. O valioso tesouro sobre o qual o mapa conduz a nós leitores, refere-se não somente à leve e agradável compreensão em relação a epistemologia da psicanálise e seus elementos associados, assim como as propostas apresentadas pelos autores em nos guiar imperceptivelmente ao núcleo da filosofia da psicanálise, endereçando-nos como que espontaneamente em um percurso conceitual que atravessa a natureza da metapsicologia, a sua função no panorama do desenvolvimento da psicanálise e suas repercussões epistemológicas dentro do cenário da filosofia da psicanálise. Além de navegarem conceitual e historicamente pela natureza da metapsicologia dentro da atmosfera intelectual do início do século XX, também apontam elementos que nos fazem pensar sobre qual é o destino da metapsicologia a partir do século XXI, considerando novas formatações epistemológicas e filosóficas. Como sabemos que é impossível abarcar a experiência em sua totalidade, me arrisco aqui em exprimir em palavras um recorte parcial dessa experiência, buscando expressar em forma de uma resenha quais foram as impressões teóricas, epistemológicas e filosóficas designadas ao leitor que se propõe a ler o livro “A Bruxa Metapsicologia e seus Destinos”. Destaco, sobretudo, que a metáfora utilizada sobre o livro como um mapa e seu conteúdo como um tesouro, não possui qualidade unicamente estilística, mas sobretudo, conceitual, uma vez que a metáfora e a ficção possuem um valor epistemológico constituinte dentro da metapsicologia, conforme será explorado adiante. (shrink)

The word “tragedy,” as Irish critic Shaun Richards points out, “is a term frequently used to describe the contemporary Northern Irish situation. It is applied both by newspaper headline writers trying to express the sense of futility and loss at the brutal extinction of individual lives and by commentators attempting to convey a sense of the country and its history in more general terms.” 1 Since identifying this particular use of the word, it has be- come clear that the Irish (...) are not referring to tragedy in general, but to Greek tragedy in particular. For example, Deaglán de Bréadun writes in The Irish Times: “The whole community knows outright disaster was only narrowly averted at Drumcree last year [1996]. There is also a terrible creeping feeling that Drumcree Three will be upon us soon and that, like a Greek tragedy, this time disaster is inevitable.” 2 Another article the following year, on Sinn Fein’s exclusion from the 1998 Peace Process, reported: “One long-distance peace processor lamented that today’s events were ‘like a Greek tragedy. You can see the end coming but you can’t do any- thing about it.’” This “language of exhausted fatalism” 4 is not unfamiliar to the Irish, and offers an explanation for the more than twenty Irish authors who have translated, produced, or adapted over two dozen Irish versions of Greek tragedies in the last century alone. 5 Irish poets have translated the tragedies of Aeschylus, Sophocles, and Euripides, yet all with a distinctly Irish stamp. Moreover, these Irish-Greek adaptations all, in one way or another, comment upon and question the instability of twentieth-century Ireland – the people, the poets, and the divided country. (shrink)

The model of mind and body in Tibetan medical practice is based on Buddhist theory, and is neither dualistic in a Cartesian sense, nor monistic. Rather, it represents a genuine alternative to these positions by presenting mind/body interaction as a dynamic process that is situated within the context of the individual’s relationships with others and the environment. Due to the distinctiveness, yet interdependence, of mind and body, the physician’s task is to heal the patient’s mind (blo-gso) as well as body. (...) This in turn emphasizes the central importance of ‘compassion’ in the physician/patient relationship. This article investigates how Tibetan medical practitioners understand and enact the mind/ body and physician/patient relationships, and how this relates to theoretical explications of these relationships in Tibetan medical and Buddhist teachings. Furthermore, Tibetan medicine provides an interesting model for comparison with embodied theories of cognition, which see consciousness, the body and its environment as integral parts of a complex, dynamical cognitive system. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Breakdown of C i M phy " artes an eta sacs RICHARD A. WATSON WITHIN CARTESIANISMthere arose many problems deriving from conflicts between Cartesian principles. Inadequate attempts to solve these problems were crucial reasons for the breakdown of Cartesian metaphysics in the late seventeenth and early eighteenth centuries. The major difficulties derived from the acceptance of a dualism of substances seated in a system which included epistemological (...) and causal likeness principles plus an ontological framework in which the categories of substance and modification were exhaustive. The major solutions involved either denying the likeness principles or altering the ontological framework. The first led to unintelligibility ; the second, culminating in Hume, opened the way to non-Cartesian metaphysics. The first section of this study contains a characterization of late seventeenth -century Cartesian metaphysics. The second is an exposition of Foucher 's four major criticisms of this system. In the third section, monistic solutions suggested in Descartes and by Spinoza, Foucher, Leibniz, and Locke are considered; in the fourth, the dualistic solutions of the orthodox Cartesians Rohault, R~gis, Desgabets, La Forge, Le Grand, and Arnauld; and in the fifth, the occasionalist solution of Malebranche. The sixth section is an analysis of these orthodox and occasionalist solutions, showing how each ultimately fails because of dependence upon the ontology of substance and modification. The seventh section is a consideration of Berkeley and Hume in the Cartesian context. A consideration of their systems as offering solutions to Cartesian problems illuminates in new light both the systems and the problems. In broad terms, this study moves from a consideration of problems arising from an ontology of two substances, to a consideration of problems arising from the ontological pattern of substance and modification. The Cartesians were concerned with relationships between two substances, but they saw no difficulties connected with the relationship between a substance and its modifications (or properties). Berkeley's treatment (deriving from Male- [177] 178 HISTORY OF PHILOSOPHY branche) of the relationships between mind and idea, and between mind and notion, is illuminated by a consideration of the extent to which he took these relationships for granted in the Cartesian way, and of the extent to which he saw difficulties in the relationship between substance and modification. The Berkeleian solution to Cartesian problems, like that of Malebranche before him, was not successful; Malebranche belittled, and Berkeley denied the dualism of substances, but neither philosopher could break entirely with the ontological pattern of substance and modification. The final breakdown of Cartesian metaphysics came with Hume, who, in providing the culmination of a most important trend in modern philosophy, opened the way to new metaphysics and became the father of contemporary philosophy. I A model late seventeenth-century Cartesian metaphysical system. The last grand expositor of the Cartesian philosophy was Antoine Le Grand who in 1694 published An Entire Body of Philosophy. The characterization of the late seventeenth-century Cartesian system given below follows Le Grand's exposition more closely than others, but it also incorporates elements from those of Rohault, R6gis, Desgabets, La Forge, Malebranche, and Arnauld.1 None of these philosophers professed a system of exactly the sort this characterization pictures, nor is it implied here that they do. The guide and rationale for drawing from them such a model Cartesianism is the polemical writing of Simon Foucher. Foucher's series of attacks upon Cartesianism (of which the second is his criticism of Malebranche of 1675, Critique de la Rdcherche de la veritd) give clearly the most important objections against Cartesian metaphysics.2The system outlined below, while more com1Le Grand, Antoine, An Entire Body of Philosophy According to the Principles of the Famous Renate des Cartes (London, 1694); Rohault, Jacques, Traitd de physique (Paris, 1671); R6gis, Pierre-Sylvain, Syst~me de philosophie, contenant la logique, la mdtaphysique, la physique et la morale (Lyon, 1690); Desgabets, Robert, Critique de la Critique de la Recherche de la veritd, oCt l'on decouvre le chemin qui conduit aux connoissances solides. Pour servir de rdsponse gtla Lettre d'un academicien (Paris, 1675); La Forge, Louis de, Traitd de l'dme humaine, de ses facultds et fonctions et de son union avec le corps, d'apr~s les principes de... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Minutes of the Annual General Meeting 2023Cornelis de Waal, Editor-in-Chief, Richard Kenneth Atkins, André De Tienne, Director and General Editor, and Elizabeth Cooke[as approved on January 17, 2024]The Annual General Meeting of the Charles S. Peirce Society was held in conjunction with the Eastern Division Meeting of the APA on January 5, 2023, at the Sheraton Le Centre, Montréal, Quebec. Rosa Maria Mayorga chaired the meeting and called (...) it to order at 12:38 p.m.1. Moment of SilenceThe annual meeting began with a moment of silence in memory of Peirce scholars who passed away in the last year.2. Approval of Minutes of the 2022 MeetingMinutes of the 2022 Annual General Meeting had been posted online. Copies were also distributed at the annual meeting. Rosa Maria Mayorga asked for a motion to approve the minutes. James Liszka so moved and Fabienne Forster seconded. The minutes were approved unanimously.3. Report from the Executive CommitteeRichard Kenneth Atkins submitted the following report.The Executive Committee Meeting was held virtually via email. All members of the Executive Committee were contacted and responded regarding the agenda and items.Agenda Items(A) Non-profit Status Update:On December 5, 2022, we received notification from the IRS that we have been legally approved as a public non-profit foundation.(B) Funding for Scholarship:Every year, we set aside a certain amount of funding for scholarship, usually 2/3rds of the year's income. This includes the $1,000 set aside for the Peirce Essay prize. Atkins reported that the income this past year was $6,597.06. 2/3rds of that is $4,400. Atkins requested that that amount of money be set aside for funding for scholarship, with which the committee unanimously agreed.(C) Next Year's AGM:Atkins proposed that we continue to hold our annual conference in conjunction with the E-APA in New York, NY, especially as this keeps us in line with the calendar year which is also our fiscal year as a nonprofit. The committee unanimously agreed. [End Page 118](D) Any Other Business:Cornelis de Waal suggested that we add to the agenda for the annual business meeting a moment of silence to commemorate Peirce scholars who passed this year. The Executive Committee unanimously agreed.4. Report from the Transactions of the Charles S. Peirce SocietyCornelis de Waal submitted the following report on behalf of the Transactions of the Charles S. Peirce Society. Richard Kenneth Atkins read the report on his behalf.During the 2022 calendar year we produced four issues of the Transactions. We encountered some problems with the first issue, because the printer suffered a ransomware attack. This apparently wreaked havoc with their system and caused significant delay in the completion of the issue.Likely due to the (after) effects of the pandemic, quality submissions to the journal were down significantly, both in the Peirce segment and in the non-Peirce segment of the journal. In addition, there was a significant drop in book reviews. The latter led to the resignation of our long-term book review editor, Henrik Rydenfelt. For the last two months I have been taking over for him, and I'm first-hand experiencing some of the challenges, even including publishers simply not following through on requests for books. We did, though, publish a book symposium on James Liszka's Charles Peirce on Ethics, Esthetics and the Normative Sciences, and we have another book symposium forthcoming on Chris Voparil's Reconstructing Pragmatism: Richard Rorty and the Classical Pragmatists. Besides a number of excellent papers on Peirce, we published some very nice papers in American philosophy. The latter include an extensive portrait of Edwin Bissell Holt, a discussion of the use of the term pragmatism in 18th century Germany, the first English translation of two texts by Wilhelm Jerusalem, as well as work on George Santayana, Jonathan Edwards, and Emily Dickinson.With Henrik gone, the editorial team is now down to Robert Lane and me (hopefully briefly returning to the traditional Robin-Hare setup). I'll be attending the upcoming SAAP meeting in Denver, and Bob is planning to attend as well... (shrink)

Essays appraising the contemporary relevance of am kara for inter-religious dialogue and human rights as well as revised assessments of am kara s understanding of divine grace, the role of the gods, Buddhism, am kara s relation to later Advaita, and the unity of the Self.

In September 2008, 10 years after the untimely death of Pere Alberch (1954–1998), the 20th Altenberg Workshop in Theoretical Biology gathered a group of Pere’s students, col- laborators, and colleagues (Figure 1) to celebrate his contribu- tions to the origins of EvoDevo. Hosted by the Konrad Lorenz Institute for Evolution and Cognition Research (KLI) outside Vienna, the group met for two days of discussion. The meeting was organized in tandem with a congress held in May 2008 at the Cavanilles Institute (...) for Biodiversity and Evolutionary Biology (ICBiBE) in Valencia, Spain. The talks at the KLI were equal parts: nostalgic remembrance, excitement over new ways of thinking about old problems, and an unrepressed vitriol against the resurgence of reductionist thinking in EvoDevo. Here we highlight some of the key aspects of Pere’s life and work that informed and infused the talks. (shrink)

As one of the earliest Western physics teachers, Richard Rufus of Cornwall helped transform Western natural philosophy in the 13th century. But despite the importance of Rufus's works, they were effectively lost for 500 years, and the Physics commentary is the first complete work of his ever to be printed. Rufus taught at the Universities of Paris and Oxford from 1231 to 1256, at the very time when exposure to Aristotle's ibri naturales was revolutionizing the academic curriculum; indeed Rufus (...) gave the earliest surviving lectures on physics and metaphysics. Rufus not only expounded the views of Aristotle and the commentator Averroes, but he also challenged them, and this lively discussion proved to be enormously influential. Rufus rejected Aristotle's theory of projectile motion, and this rival view was later adopted by Franciscus de Marchia. His revised account of the place of the heavens was taken up by Roger Bacon and Thomas Aquinas; and his defence of creation, still considered a cogent reply to Aristotle's claims for a beginningless universe, was to be embraced by both Bacon and Bonaventure. Professor Wood's meticulous edition sheds light on that Crucial period when the medieval West for the first time acquired a comprehensive scientific account of the cosmos. (shrink)

Les analyses fondées sur l'environnement, qui font du terrain ou de la température des facteurs explicatifs de la diversité humaine, dominent les discours anthropologiques de l'Ancien Régime. Richard Spavin montre que ces théories climatiques révèlent des démarches contestataires à lire à côté des théories de la souveraineté, du constitutionnalisme et du républicanisme. Richard Spavin fonde son analyse sur trois auteurs qui ont une vision relativiste du déterminisme climatique. Si, pour Bodin, Montesquieu et Rousseau, les théories des climats expliquent (...) les causes géographiques derrière la diversité des sociétés, elles recèlent également une dimension métaphorique. Pour eux, les climats mettent en récit des visions du pouvoir: les limites du politique sont comparées aux obstacles géographiques; la finalité politique ne se trouve plus dans le corps du monarque mais dans le sol, auquel le monarque et son peuple appartiennent ensemble. L'auteur invite notamment à relire à nouveaux frais les dérangeants livres de L'Esprit des lois qui semblent justifier l'esclavage dans certaines régions éloignées du contexte européen. Les théories des climats révèlent ainsi une face cachée de la philosophie politique de l'Ancien Régime. Richard Spavin en réévalue le socle philosophique et en dévoile l'ironie qui demeurait jusque-là inaperçue. Il montre que les climats sont un outil rhétorique efficace pour penser le nouvel ordre moral de la modernité. (shrink)

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 67 Heft: 2 Seiten: 174-191.

Reality and Appearance. At the beginning of On Certainty, as its second entry, Wittgenstein makes a remark according to which the fact that something appears to me, or to all of us, to be so and so does not entail the fact that it is so and so. This looks like a straightforward philosophical claim made by Wittgenstein. This claim fits into a family of views on the nature of the relation between appearance and reality which in turn is related (...) to a family of views concerning the nature of belief, knowledge and certainty. However, it is common experience with Wittgenstein’s remarks that what appears to be a straightforward philosophical claim is actually no such thing. The essay follows that experience to a point where it becomes unclear what the remark about appearance and reality could possibly be if not a philosophical claim. (shrink)

Wollheim onderzoekt beeldenverering in de moderne seculiere samenleving vanuit een rationalistisch, psychologisch standpunt.

Ce texte fait d’abord l’histoire très méconnue de l’Institut d’Esthétique d’Étienne Souriau qui s’est prolongé dans les années soixante-dix avec les recherches poïétiques de René Passeron et aujourd’hui avec l’Institut ACTE dont l’acronyme illustre bien des préoccupations concernant à la fois l’art, la création, les sciences de l’art et l’esthétique. De fait, après Valéry, Souriau a fortement contribué à féconder la poïétique tout en restant fondamentalement du côté de l’ Aisthèsis. Aussi, Passeron, reprenant à son compte la terminologie de Souriau, (...) place t-il la notion d’ instauration (qui peut faire débat) au centre du dispositif poïétique. Par ailleurs Souriau procède aussi à une clarification des concepts aristotéliciens dont il montre qu’ils font système dans l’analyse de la création et de la réception des œuvres. Ses études des modes d’existence, de « la notion d’œuvre » et de la correspondance des arts demeurent des clefs indispensables pour l’analyse du faire créateur. (shrink)

Religious doctrines and the philosophical arguments supporting them often become more clearly defined as a result of being challenged by opposing views and counterarguments. Conversely, ideas that are never challenged often remain relatively obscure and poorly defined. The process of encountering rival ideas and alternative theories requires people to re-examine their own assumptions and provide reasons for holding views that could previously be taken for granted. It is not surprising, therefore, that a number of important notions within Buddhist philosophy became (...) better defined in the centuries after they became more widely dispersed in the Indian subcontinent; for it was only after coming into contact with opposing theories that many of the ideas articulated by the Buddha, and the presuppositions underlying those ideas, were seriously examined. Once these doctrines were challenged, later Buddhist philosophers had the task of either offering solid arguments in their support or revising the doctrines to a form in which they could be supported. Among the most important doctrines of early Buddhism, and one that remained unexamined for a relatively long time, was the doctrine of rebirth (punarbhava). It appears that most other philosophical systems in India were, like Buddhism, based on the notion that the foremost predicament for all living beings is that they are bound to experience the consequences of actions performed in previous lives; therefore, few philosophers challenged the Buddha in his statement of this as the problem most in need of a solution. Eventually, however, philosophers did arise who began to question the doctrine of rebirth and to pose strong arguments against it. Once this opposition had been stated, it was no longer possible for Buddhist apologists to take the doctrine of rebirth for granted. It became necessary to defend their position by finding evidence in support of it and by finding flaws in the arguments adduced against it. (shrink)

Saeculum: Gedenkschrift für Heinrich Otten anlässlich seines 100. Geburtstags. Edited by Andreas Müller-Karpe; Elisabeth Rieken; and Walter Sommerfeld. Studien zu den Boǧazköy-Texten, vol. 58. Wiesbaden: Harrassowitz Verlag, 2015. Pp. xi + 316, illus. €84.

Hannah Arendt warnte grundsätzlich davor, Begriffe des Absoluten in politische Auseinandersetzungen einzuführen. Der gegenwärtige Gebrauch der Rhetorik des Bösen zeigt, wie Recht sie damit hatte. Ihr Verständnis des radikal Bösen erweist sich weiterhin als aufschlussreich für gegenwärtige Probleme, wie Flüchtlingselend, Staatenlosigkeit und Einwanderungsfragen. Ihre Reflexionen über die Banalität des Bösen können uns helfen, das Böse und auch die Verantwortlichkeit in einer globalisierten verwalteten Welt heute besser zu verstehen.