L'enseignement universitaire du XIIIe siecle se fonde sur le commentaire et la dispute. La Sophistria de Robertus Anglicus (1260-70), dont est proposee ici l'edition critique accompagnee d'une etude historique et doctrinale detaillee, est un temoin exceptionnel de cette pratique de l'enseignement des arts par mode de sophisme, surtout developpe pour la logique et la grammaire. Il s'agit d'une collection d'une trentaine de sophismes, organisee de facon systematique, et preservee dans huit manuscrits. On y voit ainsi, en partant du sophisme, enonce (...) problematique, le maitre avancer des arguments, avec ou contre ses bacheliers, a propos de toutes les difficultes qu'il contient, les arguments et solutions fournissant au bout du compte un expose general de la syntaxe latine. La Sophistria s'insere dans une tradition de la grammaire speculative, qui, contrairement aux grands traites posterieurs sur les Modes de signifier, met l'accent sur la semanticite plus que sur la grammaticalite: un enonce incorrect peut etre admis si l'on comprend la raison (ratio) qui rend compte de sa deviation. Cette approche, comme l'application tres caracteristique de la Physique d'Aristote a la grammaire, permet de rapprocher la Sophistria de l'enseignement parisien des maitres anglais de la generation precedente, Robert Kilwardby et Roger Bacon, l'appartenance au milieu parisien se confirmant par sa proximite avec le Tractatus de Gosvin de Marbais. (shrink)

During the fourth century C. E. Donatus borrowed from the Greek tradition the idea of replacing res corporalis with res in the definition of the noun, because of the usual equivalence between pragma and res. This change had important consequences, such as a new distinction between corpus and res, as well as a new meaning proposed for the word res. This new meaning happened to be questioned by later commentators, because masters of grammar seemed to reject the Donatian distinction between (...) corpus and res, and consider that corpus is rather included inside res, before being later accepted by Sedulius and Remigius, perhaps under the influence of the common expression res verbi. However, the word remained poly-semic in spite of Donatus' attempt, as can be seen in the Glosulae in Priscianum (s. XII). (shrink)

La nature catégorielle de la « voix », substance, quantité ou qualité, fait débat chez les grammairiens et logiciens du début du xii e siècle. Les discussions grammaticales se lisent dans les commentaires sur Priscien, aux chapitres initiaux du De uoce et du De littera, dont on édite ici plusieurs témoins majeurs, trois versions des Glosulae super Priscianum et les Notae Dunelmenses qui en dérivent, témoins anonymes où se lit l’influence de Guillaume de Champeaux. Les arguments tirés de ces textes (...) sont repris dans les commentaires sur les Catégories, faisant apparaître les enjeux physique, logique, ontologique et sémantique des débats sur la voix. (shrink)

There are countless circumstances under which random individuals COULD act together to prevent something morally bad from happening or to remedy a morally bad situation. But when OUGHT individuals to act together in order to bring about a morally important outcome? Building on Philip Pettit’s and David Schweikard’s account of joint action, I will put forward the notion of joint duties: duties to perform an action together that individuals in so-called random or unstructured groups can jointly hold. I will show (...) how this account of joint duties is preferable to one which defends individual duties to cooperate. I then discuss the limits of joint duties and the ways in which one can fail to comply with them. It will become apparent that the circumstances under which individuals in random collectives acquire such joint duties are rare. (shrink)

Examines how violence has been conceptually and rhetorically put to use in continental social theory.

_Examines how violence has been conceptually and rhetorically put to use in continental social theory._.

Why equality cannot be conditional on a shared human “nature” but has to be for all For centuries, ringing declarations about all men being created equal appealed to a shared human nature as the reason to consider ourselves equals. But appeals to natural equality invited gradations of natural difference, and the ambiguity at the heart of “nature” enabled generations to write of people as equal by nature while barely noticing the exclusion of those marked as inferior by their gender, race, (...) or class. Despite what we commonly tell ourselves, these exclusions and gradations continue today. In Unconditional Equals, political philosopher Anne Phillips challenges attempts to justify equality by reference to a shared human nature, arguing that justification turns into conditions and ends up as exclusion. Rejecting the logic of justification, she calls instead for a genuinely unconditional equality. Drawing on political, feminist, and postcolonial theory, Unconditional Equals argues that we should understand equality not as something grounded in shared characteristics but as something people enact when they refuse to be considered inferiors. At a time when the supposedly shared belief in human equality is so patently not shared, the book makes a powerful case for seeing equality as a commitment we make to ourselves and others, and a claim we make on others when they deny us our status as equals. (shrink)

"Deleuze plonge la critique kantienne transcendantale dans le bain dissolvant d'un empirisme renouvelé. Ce livre se propose de restituer cette entreprise, et d'analyser l'étonnante création de ce concept, que Deleuze mène depuis ses premières monographies jusqu'à Différence et Répétition dans un dialogue fécond avec l'histoire de la philosophie. Par quelles opérations de distorsion et de collage, Deleuze compose-t-il l'empirisme de Hume, la théorie du signe comme force de Nietzsche, le virtuel et les multiplicités de Bergson, les modes de Spinoza, les (...) individualisations impersonnelles de Simondon pour renouveler la théorie kantienne du transcendantal? C'est tout l'objet de cette enquête, qui permet d'entrer dans le laboratoire du penseur, pour saisir la philosophie se faisant, mais qui permet également d'expliquer l'insistance du transcendantal dans toute son oeuvre"--P. [4] of cover. (shrink)

The most remarkable about the continuity in Chomsky's thought about language is that it takes place against a theoretical landscape in constant flux, the landscape of generative grammar. Chomsky introduced a central distinction between E‐languages and I‐language, the internalized knowledge of language that each speaker has and which is the result of the interaction between his or her language faculty and the (limited) experience that he or she had of his or her mother tongue during language acquisition. The Faculty of (...) Language narrowly understood corresponds to “the abstract linguistic computational system alone, independent of the other systems with which it interacts”. This chapter aims to follow the trail of Chomsky's strongly reiterated claim throughout the years that language is not primarily a tool for communication, but rather, a tool for thought. (shrink)

Our moral obligations can sometimes be collective in nature: They can jointly attach to two or more agents in that neither agent has that obligation on their own, but they – in some sense – share it or have it in common. In order for two or more agents to jointly hold an obligation to address some joint necessity problem they must have joint ability to address that problem. Joint ability is highly context-dependent and particularly sensitive to shared (or even (...) common) beliefs. As such, joint ability can be deliberately generated in a given collection of agents by providing information related to collective goals and contributory actions. As moral agents, we regularly face problems wherein the outcome of our actions depends on how others choose. There are two ways of deliberating about our own choices in such cases. We can either think of our choices as best responses to others’ choices (I-mode reasoning). Or we can think of our own choices as contributions to the collectively best option (even when we do not know how others are (likely) to choose) (we-mode reasoning). In deliberating about the right (individual) course of action vis-à-vis collective action problems, agents regularly we-frame the case at hand, that is, they include options in their deliberation that are only collectively available, and they we-reason with regard to their individual contributory actions. It is a necessary condition for collective obligations that potential collaborators facing a joint necessity case have grounds to privilege we-reasoning over reasoning in I-mode. (shrink)

The traditional concept of prime matter – a purely potential substratum that persists through substantial change and serves to constitute the generated substance – has played a dwindling part in Aristotelian scholarship over the centuries. In medieval interpretations of Aristotle, prime matter was thought to play these two roles in all substantial changes, not only in changes at the level of the four elements. In more recent centuries, traditional prime matter was relegated only to the context of substantial changes between (...) the four elements. And in the last few decades of Aristotelian scholarship, it has become common either to downplay or even to eliminate prime matter’s role in elemental changes too. I will support the traditional concept of prime matter by showing that it aligns Aristotle’s view of elemental change with one of the central constraints on matter imposed in his Physics to a degree that cannot be achieved on the non-traditional interpretations: the need for matter to be in potentiality in a way that avoids the two problematic extremes of mere persistence, on the one hand, and destruction, on the other. This point will be supported by Aristotle’s rejection of both monism and pluralism in On Generation and Corruption. Second, I will argue that Aristotle calls for precisely the same kind of potentiality in a very different context: his critique of Anaxagoras’s view of matter in the Generation of Animals. Here the very same problematic extremes of mere persistence and destruction that plague the alternate views to traditional prime matter also plague the dominant views on the matter for animal generation. Especially since Aristotle takes living things to be paradigmatic substances, these comparisons suggest that the apparent idiosyncrasies of elemental transformation which have motivated interpreters to depart from traditional prime matter may not be so idiosyncratic after all. And if that is so, it may be that the problem lies not so much with traditional prime matter as with our assumptions about how persistence and constitution work in substantial change according to Aristotle. In the end, this line of argument opens the door to three new potential interpretations of the matter for substantial generation in Aristotle, interpretations which align with his concept of potentiality and – to varying degrees – with traditional prime matter as well. (shrink)

Prison work creates ethical challenges for which a training program was initiated for Dutch prison staff to foster their Moral Craftsmanship (MCS). The concept of MCS is not yet defined and operationalized in literature. This explorative study aims to 1) define MCS, 2) identify conceptual elements of MCS, and 3) develop a measurement tool for MCS. A document and literature study provided input for the definition and selection of conceptual elements related within DCIA policy documents, identifying three conceptual levels of (...) MCS: individual (cognition, attitude, and actions), team, and leadership. This first MCSQ consists of seventy-one items distributed across the domains: values and norms, judgment and reasoning, consultation, implementation, looking back, interactions, and leadership. We tested its usability via ‘think-aloud interviews.’ Validation of the current version of the MCS-Questionnaire and consensus among experts about what to include or exclude in the concept of MCS are needed for further development. (shrink)

The effects of non-standard Philosophy on Epistemelogy.

A reference volume and playful devotional object based on the author's research into color theory informed by psychology, mysticism, and early modernism. The Color-Word Value Index has 44 word pairings; 10 colors; 5 suits; and values of positive, negative, and neutral"--Women's Studio Workshop website, viewed December 14, 2021.

This book explores the way in which, working within the investigative tradition associated with the Royal Society, the philosopher John Locke (1632-1704) used ...

School-based education in England has undergone significant changes since 2010, with a huge expansion of academies, schools outside local authority control, funded directly by central government. Academies and local authority (LA) maintained schools are subject to different legislative and regulatory frameworks. This paper focuses on the governance of LA maintained schools, single academy trusts (SATs) and schools that are part of multi-academy trusts (MATs). The research involved analysing legislative provision, policy documents, and documents addressing the governance arrangements of a sample (...) of 23 secondary schools. Our findings reveal a fragmented state-funded secondary school system as regards overall governance, school admissions, the curriculum, and the use of funding. Significantly schools in MATs, which are governed by the trust board, lack the autonomy of either SATs or maintained schools and are instead under the ultimate control of the trust board. The paper argues that there is a need for greater consistency regarding the governance of state-funded schools. (shrink)

Think Like an Economist is a fun introduction to the main concepts of economics. It illustrates how the subject has a clear, practical purpose vital to our daily lives and thinking; includes stories of many of the world's greatest economists; and covers the history of economics from the early barter system through the Industrial Revolution to the emergence of globalization.

In close collaboration with the late Matthew Lipman, Ann Margaret Sharp pioneered the theory and practice of 'the community of philosophical inquiry' (CPI) as a way of practicing 'Philosophy for Children' and prepared thousands of philosophers and teachers throughout the world in this practice. In Community of Inquiry with Ann Margaret Sharp represents a long-awaited and much-needed anthology of Sharp's insightful and influential scholarship, bringing her enduring legacy to new generations of academics, postgraduate students and researchers in the fields of (...) education, philosophy, philosophy of education, Philosophy for Children and philosophy of childhood. Sharp developed a unique perspective on the interdependence of education, philosophy, personhood and community that remains influential in many parts of the world. This perspective was shaped not only by Sharp's work in philosophy and education, but also by her avid studies in literature, feminism, aesthetic theory and ecumenical spirituality. Containing valuable contributions from senior figures in the fields in which Sharp produced her most focused scholarship, the chapters in this book present a critical overview of how Sharp's ideas relate to education, philosophy of education, and the Philosophy for Children movement as a whole. The historical and philosophical nature of this collection means that it will be a vital resource for philosophers and educators. It should also be of great interest to teacher educators and those involved in the study of pragmatism and feminism, as well as the history of education across the globe, particularly in the United States of America. (shrink)

La 4ème de couv. indique : "Issu d'un colloque de Cerisy consacré en 2015 à Gilles Deleuze, cet ouvrage expose les efforts joints de la jeune génération de chercheurs et ceux de ses aînés pour tenter, à partir d'une multitude de points de vue, de rendre compte de la fascination qu'exerce cette pensée, et de l'importance qu'y prend aussi, parallèlement aux personnalités de Deleuze et de Guattari, ce personnage créé entre eux comme un tiers, une "fonction" : D&G. Attaché, dès (...) avant 1953, à restituer des processus, des actes, des mouvements, des transformations, pour remplacer les substances, arrêts sur image, interprétations et représentations, Deleuze n'a cessé de suivre deux lignes qui, échappant au "transcendant" et répondant à une nouvelle théorie du signe, ne cessent de "bifurquer" tout en conservant leur mouvement infini : 1) la ligne de vie et de pensée, qui expérimente les multiplicités, c'est-à-dire manifeste et prend en compte librement l'éclair issu de la rencontre aléatoire entre singularités chargées d'une différence de potentiel ; 2) la ligne de l'art, qui agence les multiplicités, c'est-à-dire produit, "involontairement" et "à côté", des blocs de vie indépendants, à la fois créateurs et propageant un esprit et un acte de résistance. Cette double direction de recherche s'est afirmée dans la rencontre avec Guattari. Elle inspire aujourd'hui cet ouvrage.". (shrink)

Was passiert, wenn die Bevölkerung die Möglichkeit erhält, sich ungeschminkt und ungefiltert zu bioethischen Problemstellungen zu äußern?

Renaissance philosopher, mathematician, and theologian Nicholas of Cusa (1401-1464) said that there is no proportion between the finite mind and the infinite. He is fond of saying reason cannot fully comprehend the infinite. That our best hope for attaining a vision and understanding of infinite things is by mathematics and by the use of contemplating symbols, which help us grasp "the absolute infinite". By the late 19th century, there is a decisive intervention in mathematics and its philosophy: the philosophical mathematician (...) Georg Cantor (1845-1918) says that between the realm of the finite and the absolute infinite, there is an intermediate realm partaking in properties in a certain sense of both the finite and the infinite: the transfinite realm. Like the finite, the transfinite realm is a realm of mathematical objects, numbers, and knowledge. Like the absolute infinite, the transfinite is a form of infinity insofar as transfinite sets and numbers transcend any finite number. Echoing Cusanus and neo-Platonism, Cantor says that the transfinite sequence of all ordinals is a symbol of the absolutely infinite, that is, God. This paper considers how the doctrine of symbolism and the philosophers' different commitments to the laws of logic, especially the Law of Non-Contradiction (LNC), enables these thinkers to articulate a transcendental apophatic approach to divinity. (shrink)

This book offers a philosophical analysis of what it is to be a human being in all her aspects. It analyses what is meant by the self and the I and how this feeling of a self or an I is connected to the brain. It studies specific cases of brain disorders, based on the idea that in order to understand the common, one has to study the specific. The book shows how the self is thought of as a three-fold (...) emergent self, comprising a relationship between an objective neural segment, a subjective neural segment and a subjective transcendent segment. It explains that the self in the world tackles philosophical problems such as the problem of free will, the problem of evil, the problem of human uniqueness and empathy. It demonstrates how the problem of time also has its place here. For many people, the world includes ultimate reality; hence the book provides an analysis and evaluation of different relationships between human beings and Ultimate Reality (God). The book presents an answer to the philosophical problem of how one could understand divine action in the world. (shrink)

Visual Arts Practice and Affect brings together a group of artist scholars to explore how visual arts can offer unique insights into the understanding of place, memory and affect. Each contributor highlights the crucial role the creative arts play in envisaging new perspectives on the making of meaning, ones that are grounded in the practicalities, materialities and embodied knowing of artistic practice. Art offers other ways of seeing, thinking, understanding the world. It can be very messy, very challenging, but also (...) moving, exquisite, astounding. The book opens a space for experiential appreciation by offering a writing that allows both the writer and the reader to consider those sorts of embodied sensibilities. (shrink)

This comprehensive Research Handbook explores the wide variety of work conducted in legal semiotics, providing a thorough understanding of how the law works through signs and symbols. Demonstrating that the law is a strategical system of fluctuating signs, contributors critically analyse the ever-evolving conceptualisations of law and legal discourse. Bringing together leading international experts, this Research Handbook focuses on the material, everyday forms of law comprised by non-verbal legal semiotics. Contributors conduct culturally nuanced semiotic analyses of the modern world, covering (...) topics from COVID-19, religion, and human rights, to comic books and music. Chapters consider the foundations of semiotics, as well as the philosophy of law, identifying the cross-cultural similarities in how legal semiotics and visual legal semiotics intersect. Ultimately, the Research Handbook demonstrates that the law is in a state of perpetual flux, with many unique dimensions only made visible by semiotic analysis. The Research Handbook on Legal Semiotics will be an invaluable resource for students and scholars of law, jurisprudence, legal culture, linguistics, and semiotics. It will also be an important guide for legal practitioners seeking to better understand the nuances of the legal system. (shrink)

Contemplating friendship in Aristotle's Ethics -- Teleology, inequality and autonomy -- Moral virtue: possibilities and limits -- Justice: giving to each what is owed -- Intellectual virtue, Akrasia and political philosophy -- Citizens, friends and philosophers -- Happiness and maternal contemplation.

Philosophen, Theologen und Soziologen deuteten in der ersten Hälfte des 20. Jahrhunderts die Technik als ein die gesamte Lebenswirklichkeit prägendes Phänomen. Dabei entwickelten sie sehr unterschiedliche Positionen. Walter Benjamin sah in der Technik einen Weg, die Wirklichkeit neu zu konstruieren; Rudolf Bultmann nahm die Technik zum Anlass, das Transzendente neu zu bestimmen. Der Band bietet in Teil I Rekonstruktionen klassischer Positionen der Technikdeutung: Max Weber, Ernst Troeltsch, Paul Tillich, Rudolf Bultmann, Dietrich Bonhoeffer, Walter Benjamin, Martin Heidegger. Die Beiträge in Teil (...) II des Bandes thematisieren neuere theologische Zugänge zur Technik. (shrink)

Introduction: Aristotle's phantasia and the ancient concept of imagination -- Visualization, vividness (enargeia) and realism -- Mathematical projection, copying and analogy -- Prophecy, inspiration and allegory -- Conclusion: ancient and modern imagination.

Un commerce intime, tantot exalte, tantot inavouable, entre l'oeuvre de Proust et celles de Merleau-Ponty, Sartre, Deleuze ou Barthes se joue au coeur des annees 1950-1970, au moment ou sont renouvelees les facons d'envisager la production theorique. Si le romancier les a particulierement captives, c'est que son oeuvre venait amplifier ou heurter non seulement leur pratique reflexive, mais le sens meme de leur existence et de leur engagement dans l'ecriture. Du roman au traite, de la vie de l'un a la (...) vie de l'autre, nait une etrange erotique des pensees, ou se creent des partages sereins, des negociations passionnees, des appariements effrayants. Trafics de Proust opere un enfoncement dans la duree longue de ces echanges, de ces prets sur gages et de ces resiliations. Son enjeu est de rendre compte des strategies qui menent un penseur lisant Proust a construire ou deconstruire ses cadres cognitifs, a s'articuler, dans la fluidite du jeu ou le coincement grincant, a une vie de la pensee ou (de)raison, emotion et fiction consonnent avec individuation. Sont ainsi restituees des pensees sensibles, comme autant de formes de soi traversees par le romanesque. (shrink)

Avant et pendant la Première Guerre mondiale, en Occident, ont fleuri des mouvements qui, parce qu'ils ont conjointement revendiqué un renouvellement radical des pratiques artistiques et une remise en question sociale plus large, ont a posteriori été appelés «avant-gardes». Ce sont ces mouvements qui, du futurisme italien à dada en passant par le futurisme russe, l'imagisme et le vorticisme, sont au centre de cet ouvrage. Aucun, au moment de sa fondation, ne s'est pensé d'«avant-garde». Tous ont en commun de s'être (...) définis sur le mode de l'action collective, d'avoir été fondés en tant que groupes et de s'être pensés les uns par rapport aux autres. L'analyse fait émerger, dans le contexte de la modernité et du modernisme occidentaux du premier XXe siècle, la spécificité de ces mouvements autoproclamés, qui les distingue à la fois d'auteurs individuels d'«avant-garde» qui ne se sont jamais reconnus dans aucun mouvement et aussi d'autres groupes contemporains qui ne se sont pas autoproclamés tels - le vorticisme vs Bloomsbury, le cubisme ou l'expressionnisme vs le futurisme ou le dadaïsme. (shrink)