Dans son acception la plus commune, le terme mondialisation s'apparente à un phénomène économique. Mais, en élargissant un peu la focale, on s'aperçoit qu'il correspond aussi au processus par lequel un monde advient, à la mise en monde de l'humanité. Il s'agit alors de s'interroger sur la notion même de 'monde.' D'ailleurs, s'agit-il du Monde ou des mondes? À quelle époque ce mot a-t-il pris les différents sens qu'on lui connaît? Quelles réalités a-t-il recouvertes et comment a-t-il été compris? De (...) la même manière, quand a-t-on pris conscience de l'idée de mondialisation? Que disent de ce processus des mots voisins comme internationalisation, universalisation, planétarisation, globalisation, cosmopolitisation? Partant des origines latines et grecques de ces termes, Vincent Capdepuy analyse comment leur usage évolue dans la langue française, en lien avec d'autres langues européennes. Sur la base d'un large corpus d'ouvrages et d'articles, il interroge l'idée de Monde : pourquoi faire Monde? Peut-on être mondialiste? Entre paradoxes, complémentarités et enchâssements, son essai est une géohistoire critique du Monde."--Page 4 of cover. (shrink)

In this paper, using definability of types over indiscernible sequences as a template, we study a property of formulas and theories called "uniform definability of types over finite sets" (UDTFS). We explore UDTFS and show how it relates to well-known properties in model theory. We recall that stable theories and weakly o-minimal theories have UDTFS and UDTFS implies dependence. We then show that all dp-minimal theories have UDTFS.

If an organization cares for nature, this paper contends, it will act so as not to harm the ecosystems it affects, or when it cannot so act at the moment it will commit itself to such action over time. For an organization's commitment to ecologically beneficent performance to be credible, one requires an action plan with specified targets determining the best ecologically beneficent pollution abatement and ecosystem improvement approaches in a situation. To this end the 4 Direct Environmental Performance Measures (...) are generally used: L, pollutant loads; C: pollutant concentrations; I, ecosystem impacts; and R, ecosystem restoration. These direct EPMS are preferred to the indirect social performance indices customary in business ethics discourse, such as O: positioning organizations along the social performance spectrum from reactive to proactive; or E: economic indicators; and T: technology development; for environmental performance improvement is what is at issue. This one ground rule of environmental performance ethic; a second is that reducing harmful impacts or restoring an ecosystem are to be preferred over pollutant load/concentration reduction. The scientific, technical form of Direct EPMs is important, for it reinforces economic and technological development and yields performance-related environmental knowledge, in contrast to subjective perception and social debate. It offers management a model of ecologically beneficent performance that is microscopic in detail and regional in scope. It further suggests good environmental management involves linking ecosystem improvement with economic/technological benefits. An important aspect of this model of good environmental performance is to integrate economic, technical and social concerns with environmental ethics. It shows that economics and ecology should be mutually reinforcing, just as sustainable development suggests. (shrink)

This book provides a valuable look at the work of up and coming epistemologists. The topics covered range from the central issues of mainstream epistemology to the more formal issues in epistemic logic and confirmation theory. This book should be read by anyone interested in seeing where epistemology is currently focused and where it is heading. - Stewart Cohen , Arizona State University..

Le plan canonique rigoureusement normé de la domus étrusco-romaine, attesté dans la plus grande partie de l’Italie, pour l’essentiel, du vie au ier siècle av. J.‑C., a connu un succès très limité en dehors de la péninsule, où de fortes traditions autochtones, grecques ou puniques, semblent en avoir entravé le développement. Le cas de Délos présente un intérêt particulier à cet égard, compte tenu de l’importance de la composante italique de sa population. L’étude des maisons d’habitation du site, ici envisagée (...) en fonction d’une approche strictement planimétrique, montre cependant, en dépit de quelques convergences, que le plan canonique n’y a jamais été véritablement adopté par les élites locales ; les édifices qui s’en rapprochent le plus sont actuellement interprétés comme des bâtiments commerciaux. En revanche, la « Maison de Fourni » présente une très grande similitude avec les villae construites à la même époque en Italie, en particulier la Villa de Diomède à Pompéi. (shrink)

Terrorist attacks throughout the world and particularly within the United States have given rise to a new chapter in the ongoing debate over liberty versus security. The most recent manifestation of this dispute focuses on whether Muslim refugees can be denied entry as a class into the United States, based on their religion alone, for fear they might be harboring potential terrorists. This Essay shows that such a policy cannot be justified under the First Amendment Establishment Clause, as well the (...) United States’ expressed international commitments to preserving international human rights. What can be done is to engage a broader set of investigative approaches that are more likely to provide greater security than any policy focused on religion alone. (shrink)

« … ne rendre à l’aventure que des sons vagues et profonds, devenir un arbre que le vent étreint et berce, c’est un but vers lequel on peut s’efforcer ; par le plus humain des moyens qui est le langage ; être sorti de l’humanité et préférer des sons de feuilles, de gong, d’avalanches, sortir de l’humanité et la surplomber, la couvrir de son ombre, la couvrir de son bruit, l’enfouir sous son feuillage, cela est digne d’efforts », Pierre Michon, (...) Corps du roi. La soustraction de la parole Au Das... (shrink)

This is a tentative theory of quantum measurement performed on particles with unspecified mass. For such a particle, the center of the wave packet undergoes a classical motion which is a precious guide to our approach. The framework is manifestly covariant and a priori nonlocal. It allows for describing an irreversible process which lasts during a nonvanishing lapse of time. The possibility to measure a dynamical variable in an arbitrary slate is discussed. Our picture is most satisfactory if we focus (...) on free particles and constants of the motion. Two-particle systems and measurement of individual observables in a correlated slate are considered. (shrink)

Henri J. Renard, S. J.: a sketch, by J. P. Jelinek.--The good as undefinable, by M. Childress.--Gottlieb Söhngen's sacramental doctrine on the mass, by J. F. Clarkson.--Christ's eucharistic action and history, by B. J. Cooke.--Objective reality of human ideas: Descartes and Suarez, by T. J. Cronin.--A medieval commentator on some Aristotelian educational themes, by J. W. Donohue.--God as sole cause of existence, by M. Holloway.--Knowledge, commitment, and the real, by R. O. Johann.--John Locke and sense realism, by H. R. Klocker.--The (...) being of nonbeing in Plato's Sophist, by Q. Lauer.--Ethics and verification, by R. McInerny.--Analogy and the fourth way, by J. J. O'Brien.--Love and being, by W. L. Rossner.--Complexity in human knowledge: its basis in form/matter composition, by E. L. Rousseau.--Toward a more dynamic understanding of substance and relation, by J. M. Somerville.--The origin of participant and of participated perfections in Proclus' Elements of theology, by L. Sweeney. (shrink)

In June 2015, in Obergefell v. Hodges, the Supreme Court of the United States determined that there is a fundamental right to marriage that extends to same-sex couples. This Article analyzes the Obergefell decision in light of the Court’s 2014 decision in Burwell v. Hobby Lobby regarding religious protections that might by analogy be afforded under state Religious Freedom Restoration Acts. In particular, the article considers whether a government official may claim the right to religious freedom to deny issuing marriage (...) licenses to same-sex couples. Additionally, the article suggests that a new standard for the separation of church and state may be required. Although the 2015 decision prevents the government from denying marriage to same-sex couples, the decision does not directly affect private businesses that choose not to provide services for same-sex weddings. It may, however, have an important indirect effect if laws are already present that prohibit sexual orientation discrimination. Therefore, the article explores possible avenues for protection from private. (shrink)

The task of philosophy is examined in reference to the actual circumstances of academic philosophy, principally in the United States. The author challenges the still prevalent tendency to conceive academic philosophy as an affair split into two camps—most often identified as analytic and Continental philosophy. Moreover, he proposes a distinctive understanding of the dialectical approach to philosophical query, one attuned to the traditional character of the relevant alternatives and also to the ideological dimension of contemporary disputes, but not one necessarily (...) undertaken for sake of resolving disagreements or achieving consensus. The very goals animating the process of working through substantive, methodological, and other differences (in a word, animating dialectic) are themselves critical foci of an ongoing process open not only to question but also alteration: the aims of query are being continuously transformed or redefined in course of this undertaking. In proposing this understanding of dialectic, he draws heavily on the examples of Richard J. Bernstein, John McCumber, and especially John E. Smith. Finally, the author offers an example of how such an approach can be effectively eliminated, even by an individual who in almost every other respect is an exemplary philosopher. If (as John Courtney Murray, S.J., asserts) civility “dies with the death of dialogue,” philosophy can live only by the continual renewal of genuine dialogueacross diverse traditions. (shrink)

Pascal a revendique l'abandon de l'etude des sciences au profit de celle de l'homme. Qu'entendre par l'etude de l'homme? D'abord la recherche de la nature du moi humain. La fecondite que L'art de persuader accorde au je pense donc je suis, en tant que principe d'une physique entiere, est telle qu'en est deniee toute portee au cogito augustinien. Mais si Pascal prend acte de l'innovation radicale des Meditationes en creant en francais le moi, c'est pour dessaisir ce moi de sa (...) primaute metaphysique et ne le trouver que dans la depravation de la volonte. Le moi donc, mais pas encore l'homme. Ensuite, apres l'echec des Provinciales, le dessein apologetique pascalien consiste a montrer la superiorite de la vraie religion sur les philosophies, qui seule peut rendre raison de la double condition de l'homme. Ce projet s'enracine dans une premiere anthropologie qu'on qualifiera d'abstraite en ce qu'elle a pour objet de definir l'essence contradictoire de l'homme. Enfin, Pascal en vient a envisager les hommes dans leur existence meme. Les deux themes de la gloire (humaine) et du divertissement permettent de caracteriser cette anthropologie existentielle, au terme de laquelle s'eclaire la puissance d'alienation de l'imagination. L'analytique de l'existence humaine constitue des lors ce qu'on appellera la seconde anthropologie de Pascal. (shrink)

Pensant la philosophie selon son déroulement dans le temps, Rorty suggère que le projet qui l’a soutenue au cours de plusieurs siècles, fonder la connaissance sur des principes sûrs, s’est avéré inachevable parce que circulaire. Est-ce donc que la philosophie serait finalement impossible? Non, parce qu’alors une nouvelle démarche philosophique émerge, consistant à « soutenir la conversation », c’est-à-dire à empêcher que la libre recherche du meilleur discours sur le monde ou sur la conduite ne soit entravée par des prétentions (...) fondationnalistes à définir les règles définitives. Enfin, il serait faux de voir là une chute dans le relativisme, sur le plan cognitif ou moral ; une telle critique méconnaîtrait la dynamique réelle de la pratique humaine du jugement. (shrink)

This Article discusses what a “super-precedent” is in American Constitutional Law. Additionally, it describes the current criteria used to identify super-precedents and the limitations of these criteria. It then mentions the various precedents that have been afforded this august title and suggests the need for an additional criterion to ensure the continued protection of those precedents most closely associated with the protection of human rights. Finally, the article identifies three additional precedents, beyond those usually recognized, that ought to be ranked (...) super-precedents and provides a basis for ranking all precedents, grounded in autonomy, when they either conflict with one another or encounter a compelling state interest. (shrink)

Nietzsche versus Schmitt. Agonal versus political thinking This article concerns the reception of Friedrich Nietzsche by Carl Schmitt with regard to the concept of the agon. In the 1933 edition of Der Begriff des Politischen Schmitt states that there is a ‘great metaphysical opposition’ (große metaphysische Gegensatz) between his political thinking and agonal thinking, the latter of which is associated with Nietzscheans like Alfred Baeumler and Ernst Jünger. It is argued that this metaphysical opposition is best explained in light of (...) Schmitt’s intellectual development from decisionist to concrete order thinker. Moreover, it is argued that the reception of Nietzsche’s concept of the agon by Schmitt took place through Baeumler. Nietzsche’s concept of the agon is best described as a measured productive struggle between opponents who are approximately equal to each other. In the reception of Nietzsche’s concept of the agon a shift of focus occurs from a struggle between individuals to a struggle between collectives. At the same time the social character of the agon is lost, which was expressed in the thought that the individual could only develop his talents in a struggle with others. (shrink)

Contemporary scholars in Chinese philosophy, Thaddaeus particularly concerned about Chinese philosophy and methodological issues. Of this paper is designed to make way for the study of Chinese philosophy, the discussion to commemorate him, the first part will describe Thaddaeus study of Chinese philosophy, methods and contribution to the idea, the latter part of the study will be my personal view of Chinese philosophy, methods to further to call upon and complement. Thaddaeus based on the fundamental principles of truth and goodness, (...) the dominant theme proposed research method will be grouped into eight themes of Chinese philosophy, including political, moral, dominate the day, nature and personnel mutual induction, root cause of all things, all things and personnel often said, heaven and earth and man were one, nature, etc., as the dominant theme. According to his own analysis, the subject of legislation contains several levels: first, tracing the history of philosophy, including research. Second, as stressed by modern hermeneutics domain blend method, should not abuse their own perspective on things not related. Third, the logic and meaning of words in semantic analysis. Fourth, and Western philosophy for appropriate comparison. Furthermore, I propose, study Chinese philosophy, Chinese philosophy begins with the reading and interpretation of the text. I was reading Chinese philosophy of the original Code's fundamental idea, known as "dynamic context ism", in this fundamental principle, read the philosophy of the original Code, one must first follow the general text interpretation of the principles, including 1, the context within the principles of, 2, Combines the same principle, 3, minimum change principle 4, the maximum reading principles. Secondly, to respect the characteristics of Chinese philosophical texts, as opposed to harass the landlords like to use the concept of metaphor in philosophy like to use the text; like to use relative Seeger argument, in philosophy like to use narrative, to show the image of the concept of root causes, rather than pure ideas. Finally, the text should also be considered provided by the author or school of their own interpretation of the principle. In accordance with the above method, after reading the text can be more broad philosophical texts on the historical context, and even on different philosophical traditions to be compared. The most important thing is to play the role of analysis and critique of reason, to make their own original ideas. Among contemporary scholars of Chinese Philosophy, Thaddeus Hang is most famous for his concern with methodological problems in studying Chinese Philosophy. This paper contains two parts: first, an exposition of Thaddeus Hang's own method of studying Chinese Philosophy; second, a deeper reflections on methodology in studying Chinese philosophy. Thaddeus Hang proposes a method of studying Chinese Philosophy by dominant themes. For him there are eight major dominant themes in Chinese philosophy: Politics, Morality, Heaven as Ruler, Mutual affection / response between All things and Human Affairs, the Origin of all things, the Constant Way of all things and Human Affairs, Unity of Heaven, Earth and Man, and, he added later, the Nature. For him, we can take these eight dominant themes as criteria to judge the difference and development of different schools and philosophers in Chinese philosophy. These eight dominant themes should be applied on the following four methodological lines: first, one should trace the origin in the history of philosophy, including the investigation by evidences; second, one should look for the fusion of horizons as emphasized by contemporary hermeneutics and avoid subjective arrogance by emphasizing one's idiosyncrasies on irrelevant matters; third, one should use logical analysis and semantic analysis; fourth, one should do some comparison with Western philosophy. In the second part, I redefine Chinese philosophy and propose several levels of methodological principles in reading and philosophizing on Chinese philosophical texts: First, on the level of general hermeneutic, I propose the principle of intra-textuality; the principle of coherence, the principle of minimum emendation, and the principle of maximal reading. Second, we should pay attention to the hermeneutic characteristics of Chinese philosophy: targeting Idea-Image rather than Pure Ideas, Chinese philosophy prefers to show the movement of meaning by metaphors more than concepts, narrative of inner connected events more than logical argumentation. Third, one should pay attention to the hermeneutic principles or philosophy of language proposed by the author or the school of thoughts under investigation. The historical contextualization and comparative studies should base themselves on the previous work. Most importantly, an original way of philosophizing, based on analytic and critical skills, is invited in any philosophical study, no matter Chinese or Western. (shrink)

This paper studies the relation between modern democracy and Chinese cultural patterns. It introducing the concept of 'Multiple Others' to explain how the classical concept of harmony can help integrating cultural and social differences within a social body, thus allowing social cohesion to integrate diversity. The main classical concepts of ren, li, and yi are analyzed in both Confucianism and Daoism, and compared to the concepts of recognition and dialogue developed by modern political theorists like Ch. Taylor and J. Habermas.

Discussion on God's knowledge, awareness of God with people though are different, but still closely related. This article talks about God's knowledge, although knowledge of God and the people, but not for the medieval Shengboerna the so-called "secular knowledge" and "God of knowledge" distinction; this will only be God's own knowledge or wisdom, philosophical discussion. First, the paper will compare the start, mainly related to the so-called Fozhi Buddhism and Western philosophers such as Aristotle,圣多瑪斯, Hegel and others about God, know (...) God, absolute spirit of the discussion, especially圣多瑪斯discussion on knowledge of God, compare, and summarize them are focused on comprehensive and complete self-conscious, and of all things and the universal and the individual's knowledge. Then, this paper will further discuss whether it contains the narrative of God to know the ingredients, that is God for individuals and groups in the body of the story or may occur, actual and imagined the story of building awareness. In short, my book can only be regarded as restricted view up to see. Both for Glimpse, then it is limited, should be able to break the world's big pipe to significantly; both for the discussion, it should be deconstructed in order to display the infinite Creator. The discussion of "Scientia Dei " is very much related to, though still different from, the question "Quomodo Deus a nobis cognoscatur ." This paper deals with Scientia Dei, not in the sense it is distinguished from Scientia Mundi by St Bernard of Clairvaux, but in the sense it is related to all philosophical discourses on the wisdom of God Himself. The first step of this paper is a comparative study with "Buddha's Wisdom" taught by some major Mahayana Buddhist Schools, and the ideas of God, God's Knowledge and Absolute Spirit in Aristotle, St. Thomas and Hegel, in particular St. Thomas' discussion of "Scientia Dei." The result of this comparison is their common emphasis on God's total and complete transparent self-understanding, and His universal and concrete knowledge of all things. After this, we will move on to discuss the narrative component of Scientia Dei, to see whether in God's knowledge there is a place for the historical and imaginative stories of all social groups and individuals, of their inexhaustible possibilities, developments and constructions, both descriptive and imaginative. Anyhow, this essay is limited to a comparative and discursive study, without any ground in the author's religious experience with God's knowledge. Therefore it should be deconstructed once it is pronounced, erased once it is written. (shrink)

Healthy life is both balanced and creativity of the physical and mental state, in which, as I desire meaning of power can fully realize their potential, build a meaningful life. This paper argues that language acquisition and talking the whole way interaction for the complex of fundamental importance. Return healthy life-style is necessary to recognize the Other, and adjust the I and he who [includes others and nature] of the relationship, until the Self and with other things integrated in the (...) Road, which transcends all sense-making and integration in the road. This sound and the construction of a meaningful life, consists of three levels: first level is the language of representation and meaning construction , which is the body's movement from the I and the body is reflected in the rise of the desire among , then to achieve a variety of appearance and language, including language access is essential. The second level is to build a sense of community , through communication, we work with others, especially with significant others , talk to each other and together build a meaningful life. Third, the ontology level, a sound to be on the end of life "is itself" open to be able to make sense of life in the introduction of free dimension, which also contains the meaning of the previous construction to deconstruction , this deconstruction of the action of the openness of human existence and its ultimate realization is necessary. Therapy is considered here as a process of restoring the way to sanity. But it is important to know what a sane life is. For the author it is a balanced yet creative state of body-mind in which our desire could conduce itself, at least hopefully, to the ultimate degree of the construction of a meaningful life or of the realization of its potentiality. The process of language appropriation and dialogical interaction are considered as essential here. For me this construction of a meaningful life, and therefore a life of sanity , consists of three levels: First, the representational and linguistic construction of meaning, as casting up from the movement of our body and the desire residing therein; second, the social co-construction of meaningfulness, in which we dialogue with significant others in order to construct together a meaningful world; third, the ontological level, which implies also an act of deconstruction necessary for the openness and the ultimate fulfillment of human existence in the Reality Itself. (shrink)

The purpose of this paper is to philosophy and have not received professional training, but are engaged in professional ethics teaching university teachers teach to share my personal views of professional ethics. Basically, the professional ethics courses, each of us is being in the study. My idea is to敎good this course, we must first increase the individual's moral experience, and the introduction of the professional conduct of the consideration; Second, to strengthen their own for the professional in the most optimal (...) technology knowledge for professional societies code or the industry standard to be familiar with, discuss and reach a consensus, in addition, it should gradually increase their knowledge of the basic ethics. Among them, the benefits on to deontology, virtue theory by the obligation on the layers to turn into, should be more clearly identified, as well as any professional conduct, can be used to preserve, develop, free will, excellence and harmony criterion, training moral judgments, to implement in practice behavior. This is an essay on what university professors, not philosophically trained, should do when teaching professional ethics. Initially, they should employ ethical reflection toward their professional behavior. They should also familiarize themselves with optimal technical rules and professional ethical codes. Through these ethical values , they could then transform technical rules and codes of behavior into ethical rules. These rules could not be properly called ethical unless they brought these codes up to the level of ethical theory and ethical criteria. In this essay we will examine ethical theories such as utilitarianism , obligation ethics and virtue. We will then discuss five criteria derived from the theories: conservation, development, free will, excellence and harmony. In summation, we will refer them to concrete applications in professional ethics. (shrink)