This study compares Pairs of subjects with Single subjects in a task of discovering scientific laws with the aid of experiments. Subjects solved a molecular genetics task in a computer micro‐world (Dunbar, 1993). Pairs were more successful in discovery than Singles and participated more actively in explanatory activities (i.e., entertaining hypotheses and considering alternative ideas and justifications). Explanatory activities were effective for discovery only when the subjects also conducted crucial experiments. Explanatory activities were facilitated when paired subjects made requests of (...) each other for explanation and focused on them. The study extends from individual to collaborative discovery activities the importance to the discovery process of setting goals to find hypotheses and evidence (Dunbar, 1993) and to construct explanations of phenomena and processes encountered in examples (Chi, Bassok, Lewis, & Glaser, 1989). (shrink)

Presentism is usually understood as the thesis that only the present exists whereas the rival theory of eternalism is usually understood as the thesis that past, present, and future things are all equally real. The significance of this debate has been threatened by the so-called triviality objection, which allegedly shows that the presentist thesis is either trivially true or obviously false: Presentism is trivially true if it is read as saying that everything that exists now is present, and it is (...) obviously false if read as saying that everything that has existed, exits or will exist is present. If eternalism is taken as the negation of presentism, it is also either trivially false or obviously true. In this paper, I try to respond to the triviality objection on behalf of presentism. In second section, I will examine how the argument proceeds. In third section, I will reflect on three possible ways to respond but will argue that none of them succeeds in giving a satisfactory solution. I will then try to clarify the core idea of presentism and to suggest that if we characterise presentism accurately, the problem will disappear. In fourth section, I will offer a plausible definition of presentism and will show how it can avoid the triviality objection and demonstrate why it is advantageous to accept the version of presentism I offer. (shrink)

In this article Kobayashi Toshiaki discusses the importance in all periods of Karatani’s oeuvre of the notion of an “exterior” that necessarily falls beyond the bounds of a system, together with the notion of “singularity” as that which cannot be contained within a “universal.” The existential dread vis-à-vis the uncanny other that Karatani in his early works of literary criticism had initially found to be the underlying tone in Sōseki’s works remained with Karatani himself throughout his career and is (...) what had drawn him closer to philosophy. This sense of the “exterior” to—or other than—the normality of consciousness and the meaningfulness of the world is then extended and applied as the “exterior to systems” in his analyses of logical, mathematical, and linguistic systems, in his reading of Marx’s discussion of capitalist economics, and most recently in his analysis of commodity exchange between communities. (shrink)

The purpose of this study is to investigate the relationship between a firm’s strategy and consumers’ decisions in the presence of the paradox of choice and sharing personal information. The paradox of choice implies that having too many choices does not necessarily ensure happiness and sometimes having less is more. A new model is constructed introducing a factor of information sharing into the model of a previous study that embedded the paradox of choice only (Kinjo and Ebina in AI Soc (...) 30(2):291–297, 2015). A key feature of the model is its disutility function. It is demonstrated that if the sign of the cross derivative of the function is positive (negative) at the optimum, there is a positive (negative) correlation between the degree of sharing personal information chosen by the consumers and the number of products offered by the firm in its recommendation systems. It is also numerically indicated that the profit function of the firm becomes convex or concave depending on the shape of the disutility function. These results suggest that firms should carefully investigate the shape of the disutility function, under the paradox of choice and sharing personal information. (shrink)

The purpose of this paper is to clarify Prajñākaragupta’s view of mental perception ( mānasapratyakṣa ), with special emphasis on the relationship between mental perception and self-awareness. Dignāga, in his PS 1.6ab, says: “mental [perception] ( mānasa ) is [of two kinds:] a cognition of an [external] object and awareness of one’s own mental states such as passion.” According to his commentator Jinendrabuddhi, a cognition of an external object and awareness of an internal object such as passion are here equally (...) called ‘mental perception’ in that neither depends on any of the five external sense organs. Dharmakīrti, on the other hand, considers mental perception to be a cognition which arises after sensory perception, and does not call self-awareness ‘mental perception’. According to Prajñākaragupta, mental perception is the cognition which determines an object as ‘this’ ( idam iti jñānam ). Unlike Dharmakīrti, he holds that the mental perception follows not only after the sensory perception of an external object, but also after the awareness of an internal object. The self-awareness which Dignāga calls ‘mental perception’ is for Prajñākaragupta the cognition which determines as ‘this’ an internal object, or an object which consists in a cognition; it is to be differentiated from the cognition which cognizes cognition itself, that is, self-awareness in its original sense. (shrink)

In this chapter, Kobayashi and Marion first provide reasons to reject the many readings of Collingwood that sought to draft him as a participant in the Hempel-Dray debate about the status of covering laws in history. After all, this debate was not part of Collingwood’s context and, although one can pry from his writings a contribution to it, one may simply, by doing so, misunderstand what he was up to. In the second part, they present the Gabbay-Woods Schema for (...) abductive reasoning, as it occurs in the context of inquiry, as triggered by an ignorance problem, and as being ‘ignorance preserving’. They then argue that this allows us better to see the point of Collingwood’s ‘logic of questions and answers’, as derived from his own practice in archaeology, and his use of the ‘detective model of the historian’, as opposed to merely focussing on understanding what ‘re-enactment’ could mean as a contribution to the Hempel-Dray debate. (shrink)

To investigate the cognitive processes underlying creative inspiration, we tested the extent to which viewing or copying prior examples impacted creative output in art. In Experiment 1, undergraduates made drawings under three conditions: copying an artist's drawing, then producing an original drawing; producing an original drawing without having seen another's work; and copying another artist's work, then reproducing that artist's style independently. We discovered that through copying unfamiliar abstract drawings, participants were able to produce creative drawings qualitatively different from the (...) model drawings. Process analyses suggested that participants' cognitive constraints became relaxed, and new perspectives were formed from copying another's artwork. Experiment 2 showed that exposure to styles of artwork considered unfamiliar facilitated creativity in drawing, while styles considered familiar did not do so. Experiment 3 showed that both copying and thoroughly viewing artwork executed using an unfamiliar style facilitated creativity in drawing, whereas merely thinking about alternative styles of artistic representation did not do so. These experiments revealed that deep encounters with unfamiliar artworks—whether through copying or prolonged observation—change people's cognitive representations of the act of drawing to produce novel artwork. (shrink)

One short passage on what is called the Receptacle in Plato’s Timaeus has been the subject of much controversy since Cherniss presented an alternative reading of it in 1954. In this paper, I criticize an influential argument presented by Zeyl for a traditional reading, and propose a new interpretation which adopts the alternative reading on important sentences of the passage, but is not accompanied by the defects of Cherniss’ interpretation.

The purpose of our study is to investigate the effects of the number of products, product attributes, and prices on consumer confusion, conduct a numerical analysis to check the robustness of the results, and present an example of the cell phone market in Japan. Following an ideal point model and embedding the number of products and product attributes, we clarify how these factors affect consumer confusion and purchase probability. We show that as the number of product attributes increases, the choice (...) probability of each product becomes equal, implying that consumer confusion occurs. This result is robust to the introduction of prices as strategic variables. (shrink)

This introduction to Tanabe Hajime (1885-1962), the critical successor of the "father of contemporary Japanese philosophy" Nishida Kitaro (1870-1945), focuses on Hajime's central philosophical ideas and perspective on "self," "world," "knowledge," and the "purpose of philosophizing". Exploring his notable philosophical ideas including the logic of species, metanoetics, and philosophy of death, it addresses his life-long study of the history of Western philosophy. It sets out his belief that Western framework of thinking is incapable of giving sufficient answers to the philosophical (...) questions concerning the self and the world together and discusses the central ideas he developed while working in Eastern traditions such as Confucianism and Daoism. Featuring comprehensive further reading lists, discussion questions and teaching notes, this is an ideal introductory guide to Tanabe Hajime suitable for anyone interested in Japanese and World philosophy, as well as the development of the Kyoto School. (shrink)

The propositional fragment L 1 of Leniewski's ontology is the smallest class (of formulas) containing besides all the instances of tautology the formulas of the forms: (a, b) (a, a), (a, b) (b,). (a, c) and (a, b) (b, c). (b, a) being closed under detachment. The purpose of this paper is to furnish another more constructive proof than that given earlier by one of us for: Theorem A is provable in L 1 iff TA is a thesis of first-order (...) predicate logic with equality, where T is a translation of the formulas of L 1 into those of first-order predicate logic with equality such that T(a, b) = FblxFax (Russeltian-type definite description), TA B = TA TB, T A = TA, etc. (shrink)

This book brings together the work of two significant figures in contemporary philosophy. By considering the work of Tanabe Hajime, the Japanese philosopher of the Kyoto School, and William Desmond, the contemporary Irish philosopher, Takeshi Morisato offers a clear presentation of contemporary comparative solutions to the problems of the philosophy of religion. Importantly, this is the first book-length English-language study of Tanabe Hajime's philosophy of religion that consults the original Japanese texts. Considering the examples of Christianity and Buddhism, Faith (...) and Reason in Continental and Japanese Philosophy focuses on finding the solution to the problem of philosophy of religion through comparative examinations of Tanabe's metanoetics and Desmond's metaxology. It aims to conclude that these contemporary thinkers -- while they draw their inspiration from the different religious traditions of Christianity and Mahayana Buddhism -- successfully reconfigure the relation of faith and reason. Faith and Reason in Continental and Japanese Philosophy marks an important intervention into comparative philosophy by bringing into dialogue these thinkers, both major figures within their respective traditions yet rarely discussed in tandem. (shrink)

Social or relational egalitarians try to defend democracy non-instrumentally as a constitutive element of a society where no one stands as inferior or superior to anyone else. However, they face an instrumentalist challenge from within: Why not uphold a non-democratic regime if it outperforms democracy in protecting or promoting egalitarian social relations, for example, by stably producing substantive political decisions that guard against social hierarchies? This article explores the best response to this challenge from the social egalitarian non-instrumentalist standpoint. It (...) argues that the instrumentalist challenge can be accommodated without abandoning the essential non-instrumentalist commitment to democracy; while a nondemocratic regime may be justified under less-than-ideal circumstances as a contingently effective means to realize more social equality, democracy can nevertheless be viewed as a necessary condition for the realization of full social equality. (shrink)

It is sometimes argued that there is an analogy between time and modality: What is true of time, mutatis mutandis, should be true of modality, and vice versa. However, I think that the importance of this analogy has not been truly appreciated in the literature. In this paper, I try to offer a plausible account of the relationship between time and modality based on what is known as presentist ersatzism. If the attempt succeeds, it will be shown that ersatzists about (...) time are better able to explain what possible worlds are. (shrink)

This paper aims to improve on Michael Lynch’s functionalist account of truth-grounding. According to Lynch, truth is grounded in another (non-generic) alethic property when the latter has all the conceptually essential features of truth. However, this view faces a problem raised by Marian David (“Lynch’s Functionalist Theory of Truth”) and Crispin Wright (“A Plurality of Pluralisms”), which is that some conceptually essential features of truth are not possessed by the properties usually taken to ground it (such as correspondence and superwarrant), (...) so that Lynch’s account cannot allow truth to be grounded in these properties. In response to this objection, I propose to modify Lynch’s account by restricting the range of truth’s essential features that a truth-grounding property must have to the class of what I call the “bearer-centered” features of truth. They are those features whose possession by truth amounts to certain facts about how propositions bearing truth behave. The resultant account then is that truth is grounded in a property when the latter has all the essential and bearer-centered features of truth. This account is immune to the David–Wright objection because the features they mention do not belong to the class of bearer-centered features. Also, this account is well-motivated by some principled reasons. The account thus serves as a viable functionalist account of truth-grounding. (shrink)

It has been suggested that preparing to teach and teaching are conditionally effective in enhancing one’s own learning. This paper focuses on interactivity—the level of teacher-student interaction in expected or actual teaching—as the potential key to understanding and controlling the variability in the effectiveness of learning by preparing to teach and teaching. By summarizing and reanalyzing the results of previous studies, I suggest that the learning benefits of studying with the expectation of direct teaching (i.e., teaching a student face-to-face) are (...) greater than those of studying with the expectation of indirect teaching (i.e., teaching a student indirectly by creating a lecture video, providing written explanations, or using other means) and that learning by direct teaching surpasses learning by explaining to oneself or indirect teaching at least after preparing to do so. Next, three candidate explanations for the impact of interactivity are discussed: the advantages of asking and answering questions, obtaining additional information about and from one’s student, and enhancing one’s motivation to process learning material deeply while preparing to teach and teaching. Finally, I conclude with the remaining questions and directions for future research. (shrink)

According to the subset view of realization, a property realizes another if the causal powers of the latter are a subset of those of the former. Against this view, some authors (in particular, Kevin Morris and Paul Audi) have argued that it has an untenable consequence that realizing properties are less fundamental than the properties they realize, because the subset view characterizes realized properties as parts (subsets) of their realizers whereas it is generally true that a part is prior to (...) its whole. This paper defends the subset view from this “part-whole” objection, by arguing that if we compare individual powers of realizer and realizee with particular attention to their manifestation conditions, it turns out that each power of a realizee is grounded in some power of its realizer. This grounding relation between powers, I shall argue, allows subset theorists to explain why a realizer is more fundamental than its realizee, even while having the latter as a part. (shrink)

In Ideas II and other works, Edmund Husserl gives a constitutional analysis of material reality. His basic thought on this matter is that a material thing is constituted when it is shown to causally depend on its surrounding circumstances. In this essay, I will first try to show that this appeal to causal dependence involves an important problem, namely, the circularity or regress problem. I then consider how this problem can be solved from both theoretical and exegetical standpoints. As a (...) key that could lead to a solution, I propose the hypothesis that Husserl’s notion of reality is holistic. By attributing this notion to Husserl, I argue that we can find a satisfactory answer to the aforementioned problem, as well as a perspicuous way of understanding some of his passages. (shrink)

In this paper, we generalize a result of Brown and Simpson [1] to prove that RCA0+Π0∞-BCT is conservative over RCA0 with respect to the set of formulae in the form ∃!Xφ, where φ is arithmetical. We also consider the conservation of Π00∞-BCT over Σb1-NIA+∇b1-CA.

According to the “truthmaker maximalism”, every true contingent proposition is made true by something in the world, called its truthmaker. Although at first sight the maximalism seems to be a natural position, it has serious difficulties, especially concerning negative truths. In view of this, many truthmaker theorists adopt some non-maximalist position. It is not clear, however, whether these non-maximalists are justified, since existing reasons to justify the non-maximalism are not good enough. In this paper, then, I shall propose a new (...) reason for the non-maximalism, which consists in the observation that the maximalism cannot acknowledge the widely accepted view that certain inferences involving logical constants are valid in the properly logical sense. (shrink)

We argue that the proper context for understanding Collingwood’s The Principles of Art is his claim that it has bearing “upon the condition of art in England in 1937”. We thus argue that he formulated a philosophical argument that underpins avant-garde dramatic poetry and theatrical practices (Eliot, Auden and the Group Theatre), taking his interpretation of Spinoza’s Ethics 5 prop. 3 to be the book’s central thesis: it is through art that one knows, against the ‘corruption of consciousness’, what emotions (...) one feels and recognizes them as one’s own. Collingwood further believed that this could only be achieved through collaboration between the artist and the community, validating new theatrical practices involving interaction with the audience. We analyse these views in the context of England in 1937: in an era marked by the rise of Fascism and Nazism, Collingwood believed that art thus conceived could help restoring emotional support for the defense of liberal democracies. We conclude with an exploration of parallels with and divergences from the Spinozist idea of ‘mobilizing affects’ in contemporary ‘left populism’ (Mouffe). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Neither/Nor:Ruminating on the Metanoetic Pharmakon in Nietzsche and Other BuddhasTakeshi Morisato (bio)A Compliment to the Philosopher Chef and His table d'hôte intellectuelleIf a book title were comparable to the name of a restaurant, the table of contents would be their menu. Jason Wirth's Nietzsche and Other Buddhas (hereafter NOB) initially reminded me of a fusion restaurant with a strong "Asian" flavor, an ambiguous genre that we would see anywhere (...) in continental Europe. As one could easily imagine, this is not necessarily a compliment to the chef. By integrating various ingredients and different techniques from diverse culinary traditions, a fusion restaurant might claim to create a new dish or a unique course that transcends the conventional categories of our dietary practice. Like what Kant says about the uniqueness of nonsense, however, their end product could fail to be original or, what is worse, could even be offensive to those who are very familiar with any of the specific culinary traditions. If what comes after comparative philosophy results in this kind of "fusion philosophy," its success will have to feed on our ignorance of intellectual histories.1 Our feeding frenzy in this new, fashionable modus operandi may starve us to death of philosophy rather than liberate us from the hunger that has propelled us into a philosophical search in the first place. To borrow Wirth's use of the "felicitous analogy from Kierkegaard," it might as well be that "the last thing that we need is more food. Rather we need to lose something, to shed our gluttony. We need a medicinal poison to take away an unhealthy poison."2As you can see, I was initially skeptical about the soundness of a philosophical menu that mixes Zen, Schopenhauer, Hakuin, James, Pure Land, Shinran, Tanabe, Deleuze, Dōgen, and Nishida (in order of appearance) with an explosive spice or the deadly meat, Nietzsche. Could this be a process of ventriloquizing Nietzsche through Asian philosophical traditions? Or are we washing down the strong aftertaste of reading Nietzsche or Schopenhauer with Pure Land or Zen water? How could we stomach all of these thinkers and traditions in one setting without causing serious indigestion in our hearts-and-minds? To my surprise, Wirth's text gives a performative proof that they can indeed be read together and examined with the purpose of giving us food for thought. What makes NOB particularly successful in referring to different thinkers is its emphasis on "rumination." It [End Page 1070] self-reflectively questions what it is to read any text philosophically and what it means to integrate texts into one's process of thinking such that its creative insight points toward the nutrients that it has found in the process of digesting ideas from diverse intellectual traditions.This philosophical process of "rumination" is not merely an external comparison of ideas from different philosophical traditions. Nor is it an imposition of one tradition over another. Rather, by harmoniously fusing together various insights, the author's very process of understanding the cultural, linguistic, and historical milieu of his existence delves into fundamental issues concerning our human condition in the world today. NOB, in this sense, renders a final form of "comparative philosophy," where a thinker is liberated from conventional categories of philosophizing (especially in reference to the almost obsolete distinction between "East and West") and proves that what philosophers can stomach and integrate into their process of (self-)understanding should count as "philosophy." That is to say, depending on the capacity of the thinker to deal with a variety of intellectual resources, some intellectual traditions or a combination of ideas that are seemingly counterintuitive to most scholars in the field of philosophy could generate a tremendous force that accelerates the (re)new (ed) sense of philosophy.3 The "philosophy of food" in chapter 5 especially demonstrates this excellence, and we should anticipate a longer sequel that would mark Wirth's original contribution to the history of philosophy.Two Counterfeit NegativesA food critic, however, must entertain the possibility of some improvement, even when the dish is well prepared and its overall presentation is exquisite. I would like to draw our attention to two... (shrink)

According to alethic pluralism, sentences belonging to different domains of discourse can be true by having different alethic (i.e., truth-constituting) properties. Against this pluralistic view, Jamin Asay has recently argued that pluralists' appeal to multiple alethic properties is ill-motivated because the main advantages of pluralism can already be obtained within the framework of standard truthmaker theory. In response to this objection, this paper argues that Asay's claim does not hold with respect to one of the central advantages of pluralism, namely, (...) the ability to offer a proper understanding of the realism/anti-realism debate. This is because, first, when simply construed, truthmaker theory can only provide an inadequate understanding of the debate, and second, when construed in certain ways that allow it to avoid inadequacy, it becomes committed to multiple alethic properties. (shrink)

The Fist-Edge-Palm task, a manual hand task, has been used to detect frontal dysfunctions in clinical situations: its performance failures are observed in various prefrontal cortex -related disorders, including schizophrenia. However, previous imaging studies reported that the performance of the FEP task activated motor-related areas, but not the PFC. Here, we aimed to investigate the relationships between the performance of the FEP task and PFC functions. Hemodynamic activity in the PFC, including the dorsolateral PFC and frontal pole, was recorded. Healthy (...) young subjects performed the FEP task as well as a palm tapping task three times. The subjects also completed a Wisconsin Card Sorting Test and Schizotypal Personality Scale questionnaire. We found that hemodynamic activity in the PFC increased in the first trial of the FEP task but decreased considerably in the second and third trials compared to the PT task. The number of performance errors in the FEP task also decreased in the second and third trials. Error reduction in the FEP task between the first and second trials was negatively correlated with schizotypal trait and the number of perseveration errors in the WCST. Furthermore, changes in the PFC hemodynamic activity between the first and second trials were positively correlated with error reduction in the FEP task between the first and second trials, and negatively correlated with the number of perseveration errors in the WCST. These results suggest that learning in the FEP task requires PFC activation, which is negatively associated with perseveration errors in the WCST. The results further suggest that the FEP task, in conjunction with near-infrared spectroscopy, may be useful as a diagnostic method for various disorders with PFC dysfunction. (shrink)

Cet article examine le rapport entre l’Idée platonicienne du Bien et l’au-delà de l’essence de Levinas.

In this translation of his 1936 essay, Tosaka Jun critically examines Tanabe Hajime’s “logic of species,” paying particular attention to its basis, i.e. the logic of “absolute mediation” that Tanabe had devised earlier. In 1936, the logic of species had only been developed within a few texts, including “The Logic of Social Being” (1934–5) and “The Logic of Species and the World Schema” (1935). Interestingly enough, Tosaka agrees to a certain extent with Tanabe’s criticism of the “logic of nothingness” lying (...) at the bottom of Nishida Kitaro’s philosophy, according to which criticism the place of nothingness represents a mystical immediacy. Tosaka, however, also criticizes Tanabe’s own position, claiming that his idea of absolute mediation, in which all immediacies are mediated, leads to a logical absolutism neglecting the materiality of nature. Tosaka claims that the temporal relationship between the mediator and the mediated should be addressed in terms of a “chronology” in which nature exists prior to the subject. Not only Tosaka’s immanent criticism of Tanabe contributed to the development of the “Kyoto School” (an expression Tosaka invented himself in 1932), but the question of “chronology,” with regard to mediation, has a modern theoretical significance as a point of contention in the contemporary debate between realism and constructivism. (shrink)

In meinem Aufsatz möchte ich die Ästhetik auf ihre Möglichkeit hin überprüfen, eine grundlegende Theorie des „Sinnlichen" innerhalb der menschlichen kulturellen Tätigkeiten zu sein. Dieses Vorhaben werde ich damit beginnen, Heideggers Kritik an der traditionellen Ästhetik zu behandeln. Dem überlieferten Ästhetikverständnis liegt nach Heidegger offenbar diesselbe vorstellend-vergegenständlichende Denkweise zugrunde, die der ganzen abendländischen Geschichte eigen ist. Doch lässt sich nach Heidegger mittels der auf dem metaphysischen Denken basierenden Ästhetik das Wesen der Kunst niemals erschöpfend behandeln, da die Kunst als das (...) Ins-Werk- Setzen der Wahrheit verstanden werden muss.Freilich nimmt Heidegger immer eine kritische Haltung gegenüber der sogenannte „Ästhetik" ein, aber man kann dadurch auch die Möglichkeit einer anderen erweiterten Ästhetik finden, die die anfängliche Wahrheitsfunktion der aisthesis als Wahr-nehmung ins Auge zu fassen versucht. Von diesem grundlegenden Standpunkt aus möchte ich mich mit einem gegenwärtigen Versuch des ästhetischen Denkens (Wolfgang Welsch) und mit einer nicht-europäischen traditionellen Ästhetik (Shüzö Kuki) beschäftigen. (shrink)

We investigate stationarity of types over models in simple theories. In particular, we show that in simple theories with finite SU-rank, any complete type over a model having Cantor-Bendixson rank is stationary.

The nucleolus is a region of the nucleus with high protein density and it acts as a ribosome factory. The nucleolus contains a distinct region of the genome, the ribosomal RNA gene repeats (rDNA) that supply ribosomal RNA (rRNA) molecules. The rDNA is the most‐abundant gene and occupies a large part of the genome, for example, there are thousands of rDNA copies in the genomes of plant cells. Therefore, it is natural to suppose that the condition of the rDNA, such (...) as its stability, might affect cellular functions. Here I would like to propose a new model regarding the roles of the rDNA and nucleolus. The key point of this model is that they act to preserve genome stability and trigger aging. BioEssays 30:267–272, 2008. © 2008 Wiley Periodicals, Inc. (shrink)

Après un bref survol de l’esthétique britannique au xxe siècle, les objections de Wollheim à la théorie « idéelle » de l’art, qu’il attribue à Croce et à Collingwood, sont présentées. Dans une deuxième partie, les critiques de Bosanquet à l’endroit de la théorie de Croce sont examinées, pour en conclure qu’on ne peut pas lui attribuer la théorie « idéelle ». Il en va de même pour Collingwood, dont les grandes lignes de son esthétique sont présentées dans la troisième (...) partie, dont le but accessoire est de montrer que sa théorie est par ailleurs plus satisfaisante que celle de Bosanquet ; elle est en réalité très proche de celle de Wollheim, malgré les dires de ce dernier. Dans la conclusion, on revient sur le motif des théories de l’art des idéalistes britanniques, à savoir le rôle social que doit jouer l’oeuvre d’art, pour montrer toute l’actualité de la théorie de Collingwood, pour qui l’oeuvre d’art est le produit non pas de l’artiste seul, mais de l’artiste et de son audience.After a brief survey of British aesthetics in the XXth century, Wollheim’s objections to the ‘ideal’ theory, which he imputes to Croce and Collingwood, are presented. In the second part, Bosanquet’s critique of Croce’s theory is presented in order to show that one cannot attribute to him the ‘ideal’ theory. The same goes for Collingwood, whose aesthetic theory is sketched in the third part, which argues accessorily that it is more satisfactory than Bosanquet’s ; it is in fact, his own claims to the contrary notwithstanding, rather close to Wollheim’s. The conclusion comes back to the central motivation for British Idealist theories of art, namely that the work of art has a social role to play, in order to show the actuality of Collingwood, who viewed the work of art not as the product of the artist alone, but from the artist and the audience alike. (shrink)

In particular, as we shall see, Collingwood is often dismissed as having held an indefensible, outmoded ‘ideal’ theory, according to which the work of art is primarily ‘mental’, while his potential role in current debates is simply ignored. I will argue that this view is largely mistaken.