_Clinical Interaction and the Analysis of Meaning_ evinces a therapeutic vitality all too rare in works of theory. Rather than fleeing from the insights of other disciplines, Dorpat and Miller discover in recent research confirmation of the possibilities of psychoanalytic treatment. In Section I, "Critique of Classical Theory," Dorpat proposes a radical revision of the notion of primary process consonant with contemporary cognitive science. Such a revised conception not only enlarges our understanding of the analytic process; it also (...) provides analysis with a conceptual language that can articulate meaningful connections with a growing body of empirical research about the development and nature of human cognition. In Section II, "Interactional Theory," Miller reverses the direction of inquiry. He begins with the literature on cognitive development and functioning, and proceeds to mine it for concepts relevant to the clinical process. He shows how a revised understanding of the operation of cognition and affect can impart new meaning to basic clinical concepts such as resistance, transference, and level of psychopathology. In Section III, "Applications and Exemplifications," Dorpat concludes this exemplary collaboration by exploring select topics from the standpoint of his and Miller's new psychoanalytic theory. At the heart of the authors' endeavor it "meaning analysis," a concept that integrates an up-to-date model of human information processing with the traditional goals of psychoanalysis. The patient approaches the clinical encounter, they argue, with cognitive-affective schemas that are the accumulatice product of his life experience to date; the manifold meanings ascribed to the clinical interaction must be understood as the product of these schemas rather than as distortions deriving from unconscious, drive-related fantasies. The therapist's goal is to make the patient's meaning-making conscious and thus available for introspection. (shrink)

We examine an article of Paul Ricoeur on autonomy and vulnerability. Ricoeur presents the two notions in the field of justice as intricately woven into each other. He analyzes their interdependence on three levels of human agency. Ricoeur’s exposition has a focus on judicial judgment. After presenting Ricoeur’s argument and an analysis of his main points, the author argues that Ricoeur’s reflection lines up with some essential intentions of care ethics. Ricoeur’s contribution to care ethics is given in a delicate (...) balance of autonomy and its vulnerability. (shrink)

What meaning does the theological notion of discernment have in a postsecular cultural condition? Three levels of the meaning of postsecular are distinguished: first, the ‘postsecular’, as a notion that characterises a cultural condition, mainly in Western society, full of diverse religious expressions; second, ‘postsecularity’, as a reflective model for interpreting religious expressions and behaviour; and third, ‘postsecularism’, as a cultural-philosophical or theological programme. After elucidating the concept of the postsecular, we consider some key elements in discernment, investigating the subject, (...) the nature and the object of discernment. We then turn to Richard Kearney’s Anatheism as a fine example of how the notion of discernment receives a new usage in postsecular reflection. We ponder upon his idea of discernment as ‘prereflective carnal response to the advent of the Other’ and reflect upon its meaning for postsecular thinking. The concluding section offers a consideration of the meaning of Kearney’s interpretation of discernment for judgement in postsecular culture. (shrink)

The author presents Ricoeur as a philosopher who advocates a sharp distinction between philosophy and theology. Yet, Ricoeur’s oeuvre testifies of a deep interest into Biblical hermeneutics. The author argues how the distinction between philosophy and theology runs through the whole of Ricoeur’s work, together with his interest in Biblical hermeneutics. What Ricoeur has said on Biblical hermeneutics can only be understood from a broad view of his philosophical themes. The actual approach of Ricoeur in matters of Bible and theology (...) is presented under the headings of listening, speaking, acting, falling silent, and believing. These are the verbs that express a hermeneutical attitude towards the Bible as a formative text for thinking, acting and believing. (shrink)

How does a biblical narrative shape the life and action of its readers ? This question is receiving a wide interest in contemporary theology. Reading the 'Bible as literature' has provided a renewed interest in the creation of meaning in biblical narrative. Moreover, there is a current of narrative theology and ethics, which views human life and action as a form of narrative. narrative is approached through the philosophy of Paul Ricoeur. The narrative theory of this hermeneutic philosopher offers the (...) means for comprehending the formative force of narrative, as well as the limits of narrative figuration. Ricoeur's interest in the relation between narrative and ethics and his view of the tensions between text and reader are applied to an interpretation of the biblical Joseph narrative from Genesis. The results of this interpretation are used to treat problems of narrative ethics and narrative theology. similarities between biblical narrative and the narrative of one's life, a narrative does not answer all problems for its readers. As a story of reconciliation and providence the Joseph narrative makes a strigent appeal of transformation to its readers. It is up to the reader to answer this call by reading for good. (shrink)

The present volume contains the proceedings of an international conference that was held at the Faculty of Theology of the Catholic University of Leuven, October 28 to 31, 2008. Poetics' and religion' take an important place in Ricoeur's oeuvre; yet they still require further investigation. The common link between these two concepts may well be found in the creative dimension of language. Poetics reflect upon it; religion turns to it for help in expressing the experience of the transcendent. Ricoeur has (...) explored and offered ways for reflecting precisely upon this junction. Contributors have studied the many ways these concepts function in the earlier and in the later work, and how they have been used and received in various in various fields and disciplines, including theology. Scholars have been working with Ricoeur in anthropology, ethics, Biblical studies, systematic and practical theology, intercultural philosophy, spirituality, and other disciplines, which together makes for a wide palette of interpretations. Ricoeur's audacious explorations on the intersection of creative language, religion, and philosophical reflection continue to open new ways for reflection in many different fields. (shrink)

After reporting in detail Aristotle’s texts and comments on the well-known motion paradoxes Arrow, Dichotomy, Achilles and Stadium, tracking back to the 5th century BCE and credited by Aristotle to Zeno of Elea, we next explain and dis-cuss traditional continuous solutions of the paradoxes, based on Cauchy’s limit concept. Afterward, the heated philosophical debate on supertasks and infinity machines is reported before the paradoxes are examined within the context of modern quantum theory. Already in 1905, Einstein concluded that matter could (...) not be a continuous thing. Classical continuous spacetime is replaced by ‘granular’ spacetime, and the concept of distance in granular spacetime is discussed. This is followed by a detailed presentation of modern discrete solutions in granular spacetime, several of which are published here for the first time. Finally, a procedure is presented to determine when traditional continuous methods suffice instead of discrete methods, and the handling of discrete versus continuous in physics is briefly reported. (shrink)

En focalisant notre attention sur l'atelier comme lieu de formation des improvisateurs et improvisatrices de théâtre, cet article vise à réintroduire le Théâtre d'Improvisation dans le processus d'apprentissage qui l'accompagne. Dirigé par un·e chef·fe d'atelier chargé·e de la gestion des exercices, des consignes ainsi que des retours, l'atelier se construit comme un jeu interactionnel et discursif visant à transmettre des compétences à improviser. Ce processus suppose des modalités d'ajustements collectifs et de compréhension mutuelle entre les comédien·ne·s qui s'exercent et le·la (...) chef·fe d'atelier qui prend le rôle de conseiller·ère, d'évaluateur·rice et d'enseignant·e. En ce sens, le travail d'atelier relève d'une dynamique particulière en tant que performance avant la performance publique, impliquant d'élargir la notion d'exercice à ses débordements interactionnels. Au sein de ce cadre pédagogique, le retour, moment d'échanges en aval de l'exercice, devient un phénomène primord... (shrink)

En focalisant notre attention sur l'atelier comme lieu de formation des improvisateurs et improvisatrices de théâtre, cet article vise à réintroduire le Théâtre d'Improvisation dans le processus d'apprentissage qui l'accompagne. Dirigé par un·e chef·fe d'atelier chargé·e de la gestion des exercices, des consignes ainsi que des retours, l'atelier se construit comme un jeu interactionnel et discursif visant à transmettre des compétences à improviser. Ce processus suppose des modalités d'ajustements collectifs et de compréhension mutuelle entre les comédien·ne·s qui s'exercent et le·la (...) chef·fe d'atelier qui prend le rôle de conseiller·ère, d'évaluateur·rice et d'enseignant·e. En ce sens, le travail d'atelier relève d'une dynamique particulière en tant que performance avant la performance publique, impliquant d'élargir la notion d'exercice à ses débordements interactionnels. Au sein de ce cadre pédagogique, le retour, moment d'échanges en aval de l'exercice, devient un phénomène primordial. S'il recouvre différentes fonctions telles que l'évaluation, la critique ou le conseil, le retour offre aussi la possibilité de déréférencer le propos de l'exercice en question pour traiter du Théâtre d'Improvisation comme pratique. Le retour dans sa dimension épisémiotique permet dès lors de saisir le passage de l'exercice, comme phénomène éphémère et localisé à la pratique du Théâtre d'Improvisation, comme discipline stabilisée et collective. (shrink)

Étant donné les réserves de la théologie calviniste à l’égard du cogito cartésien – réserves inspirées surtout par l’aversion de l’enthousiasme – on peut présumer que parmi les cartésiens néerlandais le cogito ou bien n’a joué qu’un rôle très subordonné ou bien qu’il a subi une transformation profonde. Ceci est confirmé par une analyse d’écrits de deux cartésiens : Arnold Geulincx et Johannes de Raey.

L’ouvrage de Jean Quétier, Le Travail de parti de Marx. Intervenir dans les organisations ouvrières, publié aux Éditions de la Sorbonne (collection « La philosophie à l’œuvre ») explore de manière inédite les modalités d’interventions politiques de Marx au sein des organisations ouvrières. Parallèlement à ce premier opus, Jean Quétier publie la même année aux Éditions sociales (collection « Les essentielles ») une anthologie de textes de Marx intitulée Sur le parti révolutionnaire. S’ouvrant...

Name der Zeitschrift: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Jahrgang: 2013 Heft: 197 Seiten: 1-34.

D'un philosophe comme de l'autre, on peut dire qu'ils sont tous deux, dans l'horizon contemporain, des penseurs de l'amour. Tous deux s'inscrivent en faux contre la réduction de ce dernier à la sexualité, mais, tout autant, contre sa réduction inverse, plus ancienne, à une forme de mystique éthérée de type platonico-chrétien qui a pu se formuler sous le terme d'agapè. Nous nous proposons dans cette contribution d'étudier la pensée de J.-L. Marion en adoptant l'hypothèse d'une « unité théo-phénoménologique » de (...) son questionnement. Nous faisons usage du terme « théo-phénoménologie » en référence à l'approche de l'œuvre du philosophe et théologien grec Christos Yannaras, et souhaitons ce faisant rendre justice à l'avancée de J.-L. Marion en situant son geste philosophique singulier à la lumière de la théologie orthodoxe du Christianisme grec oriental telle qu'elle est elle-même renouvelée philosophiquement par C. Yannaras. Jean-Luc Marion and Christos Yannaras are both well-known as contemporary love-thinkers. Both refuse the reduction of love to sexuality as much as its older opposite reduction to a form of platonic christian mystics sometimes named agapè. In the following contribution I wish to examine Jean-Luc Marion's approach while making the hypothesis of its « theo-phenomenological » unity. Since the expression « theo-phenomenology » is used in reference to the work of the contemporary Greek philosopher and theologian Christos Yannaras, I aim at doing justice to Marion's philosophical thrust by putting his conception of love in the light of the Orthodox theology of the Eastern Church as it is nowadays philosophically renewed by Yannaras. (shrink)

Does Descartes belong to metaphysics? What do we mean when we say "metaphysics"? These questions form the point of departure for Jean-Luc Marion's groundbreaking study of Cartesian thought. Analyses of Descartes' notion of the _ego_ and his idea of God show that if Descartes represents the fullest example of metaphysics, he no less transgresses its limits. Writing as philosopher and historian of philosophy, Marion uses Heidegger's concept of metaphysics to interpret the Cartesian corpus—an interpretation strangely omitted from Heidegger's own history (...) of philosophy. This interpretation complicates and deepens the Heideggerian concept of metaphysics, a concept that has dominated twentieth-century philosophy. Examinations of Descartes' predecessors and his successors clarify the meaning of the Cartesian revolution in philosophy. Expertly translated by Jeffrey Kosky, this work will appeal to historians of philosophy, students of religion, and anyone interested in the genealogy of contemporary thought and its contradictions. (shrink)

Leon Sestōph -- Emmanouēl Levinas -- Simon Veil -- Chans Gionas -- Pōl Rikair -- Giournken Champermas -- Papas Venediktos IST' -- Gkynter anters -- Misel Phoukō.

The purpose of this study is to elucidate how the Greek concept of God influenced the formation of Platonic philosophy by examining the terms 'theios' & Theos, as used in his dialogues. In the first chapter, we have highlighted how the collective representation brought by the immediate ‘participation mystique’ with the sacred force(mana) is evolved into the notion of Daimon or Theos as a mediator which will tie the human－being with the sacred force, & how the Greek Theos evolves from (...) the Daimon as a primitive emotional personification acting as a subject of magical rituals into the Theos as a rational personification acting as a subject of selfconsciousness & free-will of the human-being. In the second chapter, we have clarified how the polysemy of the terms: Theios & Theos allows Plato to elaborate a new concept of God & to thereby successfully transform mythological story of the world into a philosophical explanation. In the third chapter, we have brought into relief the process in which Plato has formed unconsciously the concept of Idea from the notion of Theos. In fact, it seems inevitable that the philosopher attempting to construct the system of reasonable explanation of the harmonic cosmos resorts to the property of wholeness & perfectness of Theos. The fourth chapter was concentrated to scrutinize the structure of Platonic thought which describes Demiourgos as 'l'artisan du monde' who recreates or reorganizes the world order on seeing the Idea of the Good (bonum). From our examination of the influence the Greek concept, Theos, had on Platonic Philosophy, we are able to conclude that Plato transformed the religious perfectness into the philosophical & metaphysical perfectness. As a result, this study will open the way for a new understanding of the relation between the Greek Theos, & the Ideas, Demiourgos. (shrink)

Levinas and the Philosophy of Religion Jeffrey L. Kosky Reveals the interplay of phenomenology and religion in Levinas’s thought. "Kosky examines Levinas’s thought from the perspective of the philosophy of religion and he does so in a way that is attentive to the philosophical nuances of Levinas’s argument.... an insightful, well written, and carefully documented study... that uniquely illuminates Levinas’s work." —John D. Caputo For readers who suspect there is no place for religion and morality in postmodern philosophy, Jeffrey L. (...) Kosky suggests otherwise in this skillful interpretation of the ethical and religious dimensions of Emmanuel Levinas’s thought. Placing Levinas in relation to Hegel and Nietzsche, Husserl and Heidegger, Derrida and Marion, Kosky develops religious themes found in Levinas’s work and offers a way to think and speak about ethics and morality within the horizons of contemporary philosophy of religion. Kosky embraces the entire scope of Levinas’s writings, from Totality and Infinity to Otherwise than Being, contrasting Levinas’s early religious and moral thought with that of his later works while exploring the nature of phenomenological reduction, the relation of religion and philosophy, the question of whether Levinas can be considered a Jewish thinker, and the religious and theological import of Levinas’s phenomenology. Kosky stresses that Levinas is first and foremost a phenomenologist and that the relationship between religion and philosophy in his ethics should cast doubt on the assumption that a natural or inevitable link exists between deconstruction and atheism. Jeffrey L. Kosky is translator of On Descartes’ Metaphysical Prism: The Constitution and the Limits of Onto-theo-logy in Cartesian Thought by Jean-Luc Marion. He has taught at Williams College. Indiana Series in the Philosophy of Religion—Merold Westphal, general editor May 2001 272 pages, 6 1/8 x 9 1/4, bibl., index, append. cloth 0-253-33925-1 $39.95 s / £30.50. (shrink)

La recherche récente autour du culte d’Héraclès tend à rejeter l’idée que les ambiguïtés mythiques du personnage se reflétaient dans le rituel. Cet article reprend la question, à la lumière d’études plus larges sur la prétendue opposition « ouranien/chthonien » dans la pratique religieuse des Grecs. Des éléments inhabituels apparaissent à coup sûr dans certains rituels pour Héraklès. En particulier, certains cas de sacrifices mixtes, impliquant la destruction partielle d’une victime, ou l’holocauste de petites victimes à côté d’un sacrifice régulier (...) sont attestés à Sicyone, à Thasos, à Milet et à Cos. À Athènes, la particularité tient plutôt à la forme des sanctuaires d’Héraklès, avec l’édifice à quatre colonnes, très discuté. Un autel primitif est également attesté parfois, ce qui n’a pas reçu beaucoup d’attention. La figure d’Héraklès comme heros theos livre au moins une possibilité d’explication pour tous ces éléments, et il ne faut pas en évacuer trop vite la portée.Herakles: the problem of the heros-theos yet again. Recent scholarship on the cult of Herakles has tended to argue against the idea that the ambiguities of his mythological character were reflected in ritual. This paper re-examines the case, in the light of broader studies of the supposed Olympian-chthonian opposition in Greek religious practice. Unusual elements can certainly be seen in Herakles’ ritual in a number of locations: in particular, various kinds of mixed sacrifice, involving partial destruction of a victim, or holocaust of a small victim alongside a regular sacrifice, are attested at Sicyon, Thasos, Miletos and Kos. At Athens the unusual feature is rather the form of Herakles’ sanctuaries, with their much-discussed four-column shrines; a primitive altar is also occasionally attested, which has not previously received much scholarly notice. Herakles’ character as heros theos provides at least a possible explanation for all of these elements, and we should not be too hasty to dismiss its significance. (shrink)

In Structures in Science, Theo A. F. Kuipers presents a detailed analysis of reductive, including microreductive, explanations. One goal of a microreduction is to explain the laws governing a structured object in terms of laws about its parts, plus a description of its structure. Kuipers refers to structures in his book, and uses the idea of a "structure representation function," but does not characterize the relevant concept of structure. To characterize microreductions fully, we need an adequate characterization of the (...) relevant sense of "structure." After discussing examples, I present general analyses of bonds and of structured wholes. My analyses apply from physics to the social sciences, the latter illustrated by a hypothetical robotic social structure. Since Kuipers' philosophical position appears to be generally compatible with my own, I do not critique of any part of his work. Instead, this article is intended to fill in a gap in his presentation. (shrink)

This chapter contains sections titled: Presocratics Plato Aristotle Hellenistic and Later Philosophy Works cited.

A presente investigação questiona a essência teo-lógica dos futuros contingentes. Para o efeito, analisa-se, primeiramente, a argumentação segundo a qual, sob certas con­dições lógicas, teológicas, ontológicas e cosmológicas anti-necessitantes, detetadas por G. W. Leibniz (conciliando a posição de St. Agostinho com a de L. Molina e W. Ockham), a abertura contingente do futuro parece ser compatível com o regime das “verdades contingentes pré-determinadas”, regime enquadrado teologicamente pelo princípio do “futuro melhor” ou do “único futuro verdadeiro”. No entanto, os futuros contingentes (...) incitam, com e contra Aristóteles, ao desenvolvimento de uma lógica temporal e plurivalente, ao modo de J. Łukasiewicz ou A. Prior. Esta lógica garante a abertura do futuro sem o oneroso custo metafísico da adesão a uma teo-lógica omni-determinante. A crítica do determinismo lógico, daí resultante, afigura-se mais coadunável com as condições pós-metafísicas ine­rentes à episteme agnóstica contemporânea, mas, nesse caso, a abertura do futuro impli­caria uma profunda redefinição das próprias ideias e funções de “Deus”, “matéria”, “história” e “verdade”. (shrink)

Scheler, dans sa période dite intermédiaire, critique le caractère logique de la réduction husserlienne dont la méthode serait sous le joug d’un paradigme intellectualiste. Cette critique constructive prend la forme d’une inclusion des actes intentionnels alogiques ou émotionnels obéissant à une « logique du cœur », ce qui implique une opération d’inversion du primat, supposé traditionnel et dominant jusqu’à Husserl compris, de la connaissance sur l’affectivité, et singulièrement sur l’« amour ». Dans les derniers travaux de Scheler, la « logique (...) du cœur » continue de commander la méthode et la pratique de la réduction, car la fonction du « cœur » se trouve amplifiée dans le mouvement de conversion propre à la réduction phénoménologique réintérprétée en « réduction ascétique ». (shrink)

La corrélation entre l’éthique de la responsabilité de Jonas d’une part et les hypothèses théo-goniques ou -logiques de sa philosophie de la vie d’autre part, implique-t-elle une dépendance de la première vis-à-vis des secondes? C’est cette dépendance qui est interrogée dans le remarquable recueil co-édité en 2010 par Hava-Tirosh Samuelson et Christian Wiese The Legacy of Hans Jonas. Si ce volume interroge surtout l’inspiration théologique juive de Jonas, William R. LaFleur a bien vu dans sa...

Dans la pensée philosophique d'Emmanuel Levinas, le mot « Dieu » n'est pas inaudible. Il peut venir à l'idée. Il peut tomber sous le sens – en deçà de tout sens thématisé, à revers des prétentions souveraines de la conscience. À la condition toutefois que parvienne à être décrite l'intrigue anarchique que ce mot noue dans l'idée de l'Infini, dans le Visage, dans la Kénose du sujet, dans le Dire du verset ou l'Emphase de la métaphore.Les articles recueillis dans cet (...) ouvrage tentent, sous ces divers aspects, de décrire l'inouïe Transcendance de ce mot « Dieu » désormais arraché à toute archê – à tout fondement onto-théo-logique. Ils se hasardent aussi à suggérer les résonnances théologiques et bibliques de cet « autrement dire Dieu » préservant l'anarchie du Transcendant. C'est par le Haut que se noue tout vrai dialogue entre le philosophique et le théologique. (shrink)