GNèS LEJBOWICZ. — Pour comprendre votre réflexion, pouvez-vous nous parler en introduction de votre parcours au sein de l’armée ? 2 JEAN-RENé BACHELET. — Je ne suis pas un officier « de droit divin » ; mon père a été tué dans la Résistance, et j’ai été enfant de troupe à 10 ans. Je suis d’une génération qui est à cheval sur deux ères : celle d’un temps ancien qui se termine avec la fin du monde bipolaire et celle (...) de temps nouveaux, chaotiques et ouverts par une exceptionnelle conjugaison de ruptures, notamment géostratégiques. (shrink)

Le temps social -- Les temporalités en histoire -- Le temps de la psyche -- Le temps et le vivant -- Le temps physique -- La physique et l'irreversibilité du temps -- Le temps et la vie spirituelle religieuse -- Temps et concept dans la philosophie.

Analyse du personnage d'Empédocle que Hölderlin a élevé au rang de héros tragique, mêlant à la figure mythique du sage et conducteur du peuple l'idiosyncrasie de son moi poétologique. Examinant la définition du genre tragique comme métaphore de l'intuition intellectuelle et de l'unité extatique avec tout ce qui vit , l'A. montre que Hölderlin rapproche la Grèce de l'Hespérie, le tragique grec de la souffrance du Christ, le drame païen du christianisme, en faisant de «La Mort d'Empédocle» une offrande sacrificielle (...) et un retour à l'élémentaire, et en faisant du suicide un acte de liberté et d'utopie politique. (shrink)

L'A. examine ici le regard que la philosophie porte sur la Bible. Pour ce faire, il ne s'intéresse qu'au sacrifice d'Abraham et il observe ce qu'en disent des philosophes comme Hegel ou Kant. A leur attitude réprobatrice, l'A. oppose celle de Sören Kierkegaard et de son ouvrage Crainte et tremblement. Celui-ci fait d'Abraham un intrépide chevalier de la foi qui abolit le chevalier tragique et résigné. Il en va tout autrement chez Kafka, Raïssa Maritain et Giulio Lequier dont l'A. rapporte (...) fidèlement les écrits consacrés à Abraham. (shrink)

This reply to an ongoing debate between conspiracy theory researchers from different disciplines exposes the conceptual confusions that underlie some of the disagreements in conspiracy theory research. Reconciling these conceptual confusions is important because conspiracy theories are a multidisciplinary topic and a profound understanding of them requires integrative insights from different fields. Specifically, we distinguish research focussing on conspiracy *theories* (and theorizing) from research of conspiracy *belief* (and mindset, theorists) and explain how particularism with regards to conspiracy theories does not (...) mean we cannot define a problematic subclass of conspiracy beliefs, while avoiding the problems of generalism. We hope this reply helps conspiracy theory researchers recognize the differences between studying conspiracy theories and conspiracy beliefs and appreciate the possibilities for fruitful, integrative, and interdisciplinary research. (shrink)

La dernière philosophie de Pareyson, pour l'essentiel condensée dans le volume posthume Ontologie de la liberté, composée de fragments articulés entre eux, est une philsophie et même une métaphysique de la liberté, mais officiellement elle se présente comme une herméneutique de l'expérience chrétienne et accessoirement comme une pensée tragique.

L'A. souligne la portée philosophique des écrits de Paul Claudel en rappelant que cette philosophie est avant tout religieuse, qu'elle est théologie. Retraçant les événements religieux marquants de sa vie, il en examine le reflet dans son oeuvre où se mêlent divers thèmes philosophiques.

L'A. présente et commente un ouvrage de Michel Henry, un philosophe de Montpellier : C'est Moi la Vérité : pour une philosophie du christianisme . Il s'agit d'un très bel exposé de christologie philosophique. On y trouve une compréhension spéculative du Christ de la foi et de la théologie, tels que les siècles de réflexion l'ont transformé.

This article examines the research of Louis J. Mordell on the Diophantine equation y2-k=x3\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$y^2-k=x^3$$\end{document} as it appeared in one of his first papers, published in 1914. After presenting a number of elements relating to Mordell’s mathematical youth and his (problematic) writing, we analyze the 1914 paper by following the three approaches he developed therein, respectively, based on the quadratic reciprocity law, on ideal numbers, and on binary cubic forms. This analysis allows (...) us to describe many of the difficulties in reading and understanding Mordell’s proofs, difficulties which we make explicit and comment on in depth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AQUINAS AND THE LIBERATIONIST CRITIQUE OF MARITAIN'S NEW CHRISTENDOM I. RADITIONALLY CHRISTIANS have understood hat God's Kingdom is not of this world. It is not surprising, then, that history evinces some Christian difficulty in relating to thi's world. One aittitude takes ·a merely indirect interest in the world. Temporal activity is directed to the Church and its mission of saving souls. In this attitude the world has only an (...) instrumental value.1 Another attitude consists in a naive and innocent forgetfulness of temporal exigencies.2 A final one encompaisses 1 a disdain for temporal involvement.8 With its need for economic and political reform, the present century calls for a radical temporal engagement. For example, an indirect engagement by Catholics in the interest of the Church will not suffice. The Church shows an ability, even a resiliency, to exist in quite deficient temporal regimes. If the deficiencies of the present are to be remedied, it will be through the efforts of persons ·acknowledging more than an instrumental value to the temporal. Jacques Maritain, a Catholic layman, labored to establish the intellectual underpinnings for a radical Catholic engagement in the temporal. The masterpiece of this work is his In1 See Gustavo Gutierrez, A Theology of Liberation, trans. by Caridad Inda and John Eagleson (New York: Orbis Books, 1973), pp. 53-54. Jacques Maritain understands this "Political Augustinianism" as an unfortunate false inference from a medieval non-interest in the material order; see Integral Humanism, trans. by Joseph W. Evans (Notre Dame: University of Notre Dame Press, 1973), p. 12. As will be seen, Maritain wishes to transcend a merely instrumental valuation of the world; for example, see, ibid., pp. 176-7. 2 Maritain, op. oit., pp. 14-15, so characterizes the Middle Ages. 8 Ibid., pp. 102-3. 247 248 JOHN F. X.!{NASAS tegral HumaniMn. The text understands" humanism" in terms of a this-worldly perfection. Maritian says, Humanism tends essentially to render man more truly human, and to manifest his original greatness by having him participate in all that which can enrich him in nature and in history...; it at once demands that man develop the virtualities contained within him, his creative forces and the life of reason, and work to make the forces of the physical world instruments of his freedom.4 That human nature contains such temporal capacities, Maritain later calls the "ontosophic truth." In his Peasant of the Garonne, Maritain speaks of the natural end of the world. By " world " Maritain especially understands " our human universe, the universe of man, of culture and history in their development here below." 5 The end of this world is three-fold.6 First is the mastery of nature by man and also the securement of freedom from servitude to other men. Second is the development of the spiritual activities of man, especially knowledge in the forms of wisdom and natural Finally, of " the manifestation of all the potentialities of human nature." How does a Christian come to make a radical commitment to the realization of these temporal capacities? It is not through any forsaking of his eternal destiny. Rather, for Maritain the temporal engagement follows in and through a deeper appreciation of that eternal destiny. The focus of this deeper appreciation is Christian sanctity. For Maritain only the saint is the true humanist. Why? Maritain concedes that sanctity is first and foremost a love of God. But because God has made 4 Ibid., p. 2. 5.Jacques Maritain, The Peasamt of the Garonne, trans. by Michael O'uddih(Y and Elizabeth Hughes (New York: Holt, Rinehart and Winston, 1968), p. 39. 6 Ibid., pp. 40-1. See also Maritain's, On the Philosophy of History (New York: Charles Scribner's Sons, 1957), pp. 125-7. Another apparent reference to the ontosophic truth is Maritain's discussion of "felicite en mouvement," or "l'imparfaite felicite," in N euf Legons sur les Notions Premieres de la Philosophie Morale (Paris: Chez Pierre Tequi, 1949), pp. 99-102. For a diagrammatic rendering of the temporal and eternal planes, see Maritain, On Philosophy of History, p. 129. LIBERATIONIST CRITIQUE OF MARITAIN'S CHRISTENDOM 249 all in his likeness, the saint's... (shrink)

Les colonies de Terre Sainte, en dépit de trois croisades successives, ont abordé le dernier quart du 13e siècle dans un état de faiblesse inquiétant. Le pape Grégoire X a essayé durant cinq ans de redresser la situation par tous les moyens. L'A. retrace tout d'abord la destinée exceptionnelle de ce pape, de son vrai nom Tebaldo Visconti, né à Plaisance en 1210 et mort à Arezzo en 1276. Il étudie ensuite l'action de Grégoire X dans son redressement spirituel de (...) l'Orient latin. Son désir profond de venir en aide à la Terre Sainte s'exprima aussi dans des mesures financières. Les limites de l'action du Saint-Siège sont étudiées ainsi que le soutien logistique des colonies franques de Syrie apporté au pape. L'évolution de la conjoncture internationale compromit sérieusement à partir de 1273 les retombées ses efforts. (shrink)

ABSTRACT: Many of the results of Timothy Williamson's Knowledge and Its Limits depend upon his argument that many, if not all, of our mental states fail to be luminous in the sense that if we are in them, then we are in a position to know that we are in them. The purpose of this article is to show that his argument is unsound. I conclude by distinguishing between partial and total luminosity, and by arguing that even if mental states (...) are not totally luminous, they are at least partially so.RÉSUMÉ: Plusieurs des résultats du livre de Timothy Williamson, Knowledge and Its Limits dépendent de son argument à l'effet que la plupart, sinon tous nos états mentaux ne sont pas lumineux au sens où tout en se trouvant dans un tel état, nous sommes en position, de savoir que tel est notre état. Cet article a pour objectif de démontrer que ce raisonnement ne tient pas. Nous concluons par une distinction entre luminosité partielle ou complète et soutenons que, même si les états mentaux ne sont pas entièrernent clairvoyants, ils le sont en partie. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:TRANSCENDENTAL THOMISM AND THE THOMISTIC TEXTS JOHN F. x. KNASAS Genter for Thomistic Studies Houston, Temas SOME THIRTY YEARS ago in the journal Thought, there appeared an article by Fr. Joseph Donceel, S.J., entitled " A Thomistic Misapprehension? " Its thesis is that American Thomism had seen too much of the a posteriori in Aquinas's noetic.1 In fact the interpretation was so a posteriori that it bordered on empiricism (...) and positivism. Donceel intends to balance the American understanding of Aquinas by spotlighting various Thomistic texts that speak of an a priori contribution of the intellect to human knowledge. Donceel is merely calling attention to something that some outstanding European Thomists, e.g., Defever, Marechal, and Rahner have known for some time. Donceel's " balanced" interpretation is what is called Transcendental Thomism. In sum, the position claims that the human intellect is not so complete a tabula rasa that it fails to make an a priori contribution to the data of sensation. This contribution is the intellect's very dynamism to Infinite Being. The dynamism has a constitutive role in human experience. Swept up within this intellectual torrent, the data of sensation stand before us in consciousness as finite and limited. So " objectified " the data are disposed for the traditional abstvactive account of the specific and generic natures. After the Second Vatican Council, Thomism generally fell into disrepute among American Catholic intellectuals. Phi1 Joseph Donceel, " A Thomistic Misapprehension?" Thought, 32 (1957) : 189. 81 82 JOHN F. X. KNASAS losophy departments " pluralized." Their members represented analytic, existential, and process philosophy.2 If Thomism remained vibrant, it was in the a priori strain. Both on the philosophical and theological levels, it was at home with the pluralism tha.t marked the time.3 The current emphasis on political activism, however, ha:s caused even Transcendental Thomism to suffer an eclipse. In the heat of political struggle, Transcendental Thomism, too, appears decadent and bourgeois. The case can be made, though, that the uncovering of the intellect's a priori dynamism to the Infinite was a crucial move for liberationists. Gutierrez notes 4 that the Transcendental Thomist understanding of the human intellect posits a single finality for human nature. The traditional distinction between the temporal and eternal planes loses meaning. Human history becomes salvation history. In this way, then, Transcendental Thomism continues to exercise its influence. This paper investigates the purported Thomistic texts expressing an apriorism. The texts cited by Donceel are all found in Marechal's Cahier V.5 There MarechaI mentions many others besides. Hence, my paper will use the Marechalian collection. My treatment focuses upon the texts that are seemingly most a priori. I. A central text for Marechal is De Veritate, q.l, a.4, ad 5m (first set). Aquinas remarks: 2 See "Is a 'Catholic' Philosophy Department Possible? " by the Committee on Research (Thomas I.angan, K. I,. Schmitz, Jude P. Dougherty) of the ACPA (HJ78). 3 On Transcendental Thomism's capacity to admit a theological pluralism without falling into a relativism, see Gerald A. McCool, Catholic Theology in the Nineteenth Gent1.ry (New York: The Seab1iry Pres8, 1977), pp. 258-9. 4 Gustavo Gutierrez, A Theology of Liberation, trans. by Caridad Inda and John Eagleson (New York: Orbis Books, 1973), p. 69. 5 Oahier V is a volume in Jl.riarechal's monumenfal Le point de depart de la metaphysique. Subsequent references to Oahier V are from Donceel's substantive translation A J,[wrechal Reader (New York: Herder and Herder, 1970). TRANSCENDENTAL THOMISM AND THE TEXTS 83 The truth by which the soul passes judgment on all things is the first truth; for, just as from the truth of the divine intellect there flow into the angelic intellects those: intelligible species by which angels know all things, so does the truth of the first principles by which we judge everything proceed from the truth of the divine intellect as from its exemplary cause. Since we can judge by means of the truth of these first principles only insofar as this truth is a likeness of the first truth, we are said to judge everything according to the first truth.6 The text illustrates a " dynamic exemplarism " in Aquinas... (shrink)

" Au gre des rangements a perte de vue de ma bibliotheque, j'ai fini par mettre ensemble Heraclite, Zhuangzi, Goethe, Nietzsche, Thoreau, Bachelard et Rimbaud. Leur point commun, c'est la comprehension (" prendre avec ") de la nature, qui leur donne l'image la plus sensee de l'existence : pour mesurer notre place dans l'univers, il faut d'abord entendre la place de l'univers en nous. Or cette imbrication semble oubliee voire gommee par la plupart des systemes philosophiques. Faut-il voir la quelque (...) rapport avec la destruction acceleree de la planete ou, parallelement, avec le manque d'enthousiasme general qui nous gagne? La nature, il en reste encore assez pour s'en meler. Alors, decouvrons le secret des vieilles cosmogonies et sollicitons nos auteurs un par un, les litterateurs et les visionnaires, la poignee de philosophes interesses, puis les erudits de l'ecologie si pleins de verdeur - afin de moissonner les recettes d'une attitude plus confortable. Elles risquent de surprendre. Car, a force de cerner l'intelligence du monde, on va voir que c'est un mystere a double tranchant. ". (shrink)

Lists of species underpin many fields of human endeavour, but there are currently no universally accepted principles for deciding which biological species should be accepted when there are alternative taxonomic treatments (and, by extension, which scientific names should be applied to those species). As improvements in information technology make it easier to communicate, access, and aggregate biodiversity information, there is a need for a framework that helps taxonomists and the users of taxonomy decide which taxa and names should be used (...) by society whilst continuing to encourage taxonomic research that leads to new species discoveries, new knowledge of species relationships, and the refinement of existing species concepts. Here, we present 10 principles that can underpin such a governance framework, namely (i) the species list must be based on science and free from nontaxonomic considerations and interference, (ii) governance of the species list must aim for community support and use, (iii) all decisions about list composition must be transparent, (iv) the governance of validated lists of species is separate from the governance of the names of taxa, (v) governance of lists of accepted species must not constrain academic freedom, (vi) the set of criteria considered sufficient to recognise species boundaries may appropriately vary between different taxonomic groups but should be consistent when possible, (vii) a global list must balance conflicting needs for currency and stability by having archived versions, (viii) contributors need appropriate recognition, (ix) list content should be traceable, and (x) a global listing process needs both to encompass global diversity and to accommodate local knowledge of that diversity. We conclude by outlining issues that must be resolved if such a system of taxonomic list governance and a unified list of accepted scientific names generated are to be universally adopted. (shrink)

Soft X‐ray tomography (SXT) is an imaging technique capable of characterizing and quantifying the structural phenotype of cells. In particular, SXT is used to visualize the internal architecture of fully hydrated, intact eukaryotic and prokaryotic cells at high spatial resolution (50 nm or better). Image contrast in SXT is derived from the biochemical composition of the cell, and obtained without the need to use potentially damaging contrast‐enhancing agents, such as heavy metals. The cells are simply cryopreserved prior to imaging, and (...) are therefore imaged in a near‐native state. As a complement to structural imaging by SXT, the same specimen can now be imaged by correlated cryo‐light microscopy. By combining data from these two modalities specific molecules can be localized directly within the framework of a high‐resolution, three‐dimensional reconstruction of the cell. This combination of data types allows sophisticated analyses to be carried out on the impact of environmental and/or genetic factors on cell phenotypes. (shrink)

We say that a semantical function is correlated with a syntactical function F iff for any structure A and any sentence we have A F A .It is proved that for a syntactical function F there is a semantical function correlated with F iff F preserves propositional connectives up to logical equivalence. For a semantical function there is a syntactical function F correlated with iff for any finitely axiomatizable class X the class –1X is also finitely axiomatizable (i.e. iff is (...) continuous in model class topology). (shrink)

In order to find positive solutions for third-degree equations, which he did not know how to solve for roots, m proceeds by the intersections of conic sections. The representation of an algebraic equation by a geometrical curve is made possible by the choices of units of measure for lengths, surfaces, and volumes. These units allow a numerical quantity to be associated with a geometrical magnitude. Is there a trace of this unit in the mathematicians to whom al-Khayyām refers directly in (...) his Algebra? How does this unit enable the measurement of quantities and rational and irrational relations? We find answers to these questions in the commentaries to Books V and X of the Elements. (shrink)

Philippe Roy-Lysencourt | : Dans cet article, Philippe Roy-Lysencourt présente les rapports personnels entre Pie X et son Secrétaire d’État, le cardinal Rafael Merry del Val. Il considère tout d’abord la période qui va de la première rencontre entre les deux hommes jusqu’à la nomination de Merry del Val comme Secrétaire d’État ; il examine ensuite les relations de travail et les relations personnelles entre les deux hommes, avant de relater leur dernière rencontre, au chevet de Pie X, qui illustre (...) d’une façon particulière la profondeur de leur amitié. À partir de sources inédites, Philippe Roy-Lysencourt montre que les relations entre les deux hommes étaient fondées sur une estime, un respect et une admiration réciproques, qu’elles étaient caractérisées par une grande confiance mutuelle et que, finalement, les rapports entre les deux hommes étaient si étroits que l’histoire et l’historien ne peuvent dissocier les noms de Pie X et du cardinal Merry del Val. | : In this article, Philippe Roy-Lysencourt presents the personal relationships between Pius X and his Secretary of State, Cardinal Rafael Merry del Val. He first takes into consideration the period that goes from the first encounter between the two men until Merry del Val’s appointment as Secretary of State ; he then examines the working and personal relations between the two men, before discussing their last encounter, at Pius X’s bedside, which illustrates in a particular way the depth of their friendship. Working from unpublished sources, Philippe Roy-Lysencourt shows that the relationship between the two men was based on a reciprocal esteem, respect and admiration, that it was characterized by great mutual trust, and that finally this relationship was so close that history and the historian cannot dissociate the names of Pius X and Cardinal Merry del Val. (shrink)

This is the first critical edition of Book X of the Latin version of Averroes’ Middle Commentary on Aristotle’s _Nicomachean Ethics_. The text is accompanied by a French translation and explanatory notes, and is preceded by a study of the manuscript tradition and two studies on the Commentary itself. Cette première édition critique de la version latine du Commentaire d’Averroès à l’_Éthique à Nicomaque_, accompagnée d’une traduction française annotée, est précédée de l’examen de la tradition manuscrite du texte et de (...) deux études consacrée à ce Commentaire. (shrink)

Aristotle begins the discussion of pleasure in Book X of the Nicomachean Ethics with the claim that pleasure “is thought to be most properly connected with our kind,”. In his positive account of pleasure in X 4, he suggests that we can somehow experience pleasure otherwise than “in time”. The aim of this article is to show how the claim that pleasure does not occur ‘in time’ might illuminate the claim that pleasure is most properly connected to our kind. The (...) point, I will argue, is not only that pleasure is complete at every moment – that will be true of many activities – but also that pleasure has the same structure as the best activity available to us, and a structure different from the best activity available to other kinds. Several passages indicate that Aristotle believes that all living things act for the sake of immortality, understood as divine and eternal life, and connect the pursuit of eternal life with the activities that are natural to a species. These offer us a way to understand why the pleasure of contemplation is the best pleasure, and why pleasure is most intimately connected with our kind. I begin in section with an exploration of the pleasures proper to different activities which are in turn proper to different kinds. In subsequent sections I take a closer look at contemplation, particularly insofar as it is an activity that does not take place ‘in time’ but rather ‘in a moment’, and consider Aristotle’s reasons for describing such activities as wholes, or indivisible, or without parts ; and I turn to the relation between the activities and pleasures proper to different kinds and the possibilities available to those different kinds for approximating divine life. In the final section I return to question of pleasure and its intimate connection with our kind. (shrink)