La dotta ignoranza -- Le congetture -- Il Dio nascosto -- La ricerca di Dio -- La filiazione di Dio -- Il dono del Padre dei lumi -- Congettura sugli ultimi giorni -- Dialogo sulla Genesi -- Difesa della dotta ignoranza -- La sapienza -- La mente -- Gli esperimenti con la bilancia -- La visione di Dio -- Il berillo -- L'ugaglianza -- Il principio -- Il potere che è -- il non-altro -- La caccia della sapienza -- Il (...) gioco della palla -- Compendio -- Il vertice della contemplazione -- La quadratura del cerchio -- I complementi matematici -- La perfezione matematica. (shrink)

Les trois dialogues composés par le cardinal Nicolas de Cues pendant l'été 1450 ne résument pas toute la pensée de cet auteur, mais ils éclairent d'un jour relativement nouveau sa réflexion sur le lien entre sagesse et savoir. Proche en cela des Anciens, Nicolas de Cues pense leur unité dans la lumière de l'Un - de la Déité, écrit-il parfois - réfléchie par la puissance de l'esprit humain. Cet esprit est compris comme imago dei, non pas image de Dieu, car (...) tout ce qui est image de Dieu, mais plutôt copie de Dieu, reprise de la toute-puissance divine dans les limites que lui impose, toutefois, le fait d'être finie. La vérité étant en elle-même inaccessible ici-bas - inattingible, écrit Nicolas de Cues - reste le développement de cette vérité ou de l'Un, c'est à dire ce monde que l'esprit a pour tâche de mesurer, de reprendre, de recréer. Savoir pour inventer un monde à venir, avec humilité et ouverture à l'Etranger : cela s'accorde précisément avec ce que certains historiens nomment l'Humanisme. (shrink)

Cardinal Mercier’s Manual of Modern Scholastic Philosophy is a standard work, prepared at the Higher Institute of Philosophy, Louvain, mainly for the use of clerical students in Catholic Seminaries. Though undoubtedly elementary, it contains a clear, simple, and methodological exposition of the principles and problems of every department of philosophy, and its appeal is not to any particular class, but broadly human and universal. Volume I includes a general introduction to philosophy and sections on cosmology, psychology, criteriology, and metaphysics or (...) ontology. (shrink)

Thus emerges the paradox of All Israel's destiny. Some of the children of Israel gathered in a state like all others—no more and no less and this is legitimate and necessary. This state was founded by the children of the People whom God called not to be like the others, but, rather for the others, because of His design for universal salvation. What is true for the people who have settled in this state which was recreated for the Jews, is (...) true for the members, of the Jewish people who are dispersed throughout the Diaspora as citizens of various countries. But this vocation to testify is in the hands of God, and not in the power of man. The destiny of Israel is that its destiny overtakes it over and over. (shrink)

This paper concerns late 1920 s attempts to construct unitary theories of gravity and electromagnetism. A first attempt using a non-standard connection—with torsion and zero-curvature—was carried out by Albert Einstein in a number of publications that appeared between 1928 and 1931. In 1929, Tullio Levi-Civita discussed Einstein’s geometric structure and deduced a new system of differential equations in a Riemannian manifold endowed with what is nowadays known as Levi-Civita connection. He attained an important result: Maxwell’s electromagnetic equations and the gravitational (...) equations were obtained exactly, while Einstein had deduced them only as a first order approximation. A main feature of Levi-Civita’s theory is the essential use of the Ricci’s rotation coefficients, introduced by Gregorio Ricci Curbastro many years before. We trace the history of Ricci’s coefficients that are still used today, and highlight their geometric and mechanical meaning. (shrink)

"Individuum und Kosmos in der Philosophie der Renaissance" (1927) schreibt ein Stück philosophischer Problemgeschichte und geht der Frage nach, "ob und inwiefern die Gedankenbewegung des 15. und 16. Jahrhunderts bei aller Mannigfaltigkeit der Problemansätze und bei aller Divergenzen der Lösungen eine in sich geschlossene Einheit bildet". Provoziert durch Burckhardts Renaissancestudie, die die Philosophie der Zeit unberücksichtigt läßt, versucht Cassirer nachzuweisen, daß auch die Renaissancephilosophie Teil einer "geistigen Gesamtbewegung" ist und eigene systematische Mittelpunkte besitzt.

Rousseau’s political project consists in ensuring that the citizens of the social contract, in uniting with each other, preserve their ability to self-legislate, or be autonomous. For this to work, however, members of the social contract would need to feel intrinsically linked to the political whole. This essay investigates what that feeling might be and how it can be grown. I argue that Rousseau develops a model of the energy or character of the being capable of autonomy, capable of experiencing (...) themselves as part of the whole. That energy is a pathos of vigour, a strong sentiment and way of being that I develop from Rousseau’s educational precepts in Émile, which makes the citizen feel free and robust in dependence and boundedness. Autonomy, then, comes from the active exercise of oneself, physically and mentally, in an environment bounded by things, and this results in a sentiment of vigour, a vitality that produces confidence and poise, which then entices further activity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 89-93 [Access article in PDF] Richard Shusterman, Performing Live: Aesthetic Alternatives for the Ends of Art (New York: Cornell University Press, 2000) Performing Live can be ascribed to post-modern American pragmatism in its widest expression. The author's intention is to revalue aesthetic experience, as well as to expand its realm to the extent where such experience also encompasses areas alien to traditional (...) aesthetics (for example, popular art or the somatic arts of self-improvement), reaching "the art of living" and reclaiming life itself as performance.After the introduction, titled "Aesthetic Renewal for the Ends of Art: An Overture," the text is organized in two main parts: "Aesthetic Experience and Popular Art" and "Soma, Self, and Society." Along with its ambitious title, the book's organization and structure promise a consistency of approach and narrative that somewhat dissolves during the reading. Shusterman recognizes that the stylistic problems that arise from a compilation of articles spanning ten years, mixing newly written and revised articles, but appeals to the reader's appreciation of the "quality of the mix" (11). Despite this feature, he is a lucid and thoughtful communicator and his writing style is excellent.In order to propose new or revitalized alternatives for the ends of art, Shusterman [End Page 89] explores the crisis in traditional visions of art, pointing to the compartmentalization and lack of credibility in current artistic thought and practice. Hegel, Walter Benjamin, Gianni Vattimo, and Arthur Danto provide him with the philosophical arguments accounting for the modern "exhaustion" of art. He supports a dialectical approach, both naturalistic and historicist, and builds a solid case for the possibility of alternatives in aesthetic thought and experience. He proposes two alternatives in his introduction: The two most prominent sites for today's aesthetic alternatives are clearly the mass-media popular arts and the complex cluster of disciplines devoted to bodily beauty and the art of living as expressed in today's preoccupation with aesthetic lifestyles. (7) It is unclear why these alternatives are "clearly" "the two most prominent." The author does not build a case for this assumption or for the "newness" of these alternatives. The "compilation style" mentioned above and this lack of justification for one of the most original elements in the book make this text often read as a philosophical drafting board. Keeping these characteristics in mind and also critically pondering the degrees of success in the enterprise, the reader must give Shusterman credit for taking risks while suggesting concrete examples for an experiential, holistic philosophy. In this sense, he mentions (in a different context) that "all of us [are caught] between conceptual history and futuristic speculation" (145), and he takes to heart this situation and its challenges.The first chapter in Performing Live aims to redeem or revalue the concept of aesthetic experience. For Shusterman, the loss of "felt experience" in art makes the interest in this concept utterly relevant for art's survival. He traces the lineage of this aesthetic philosophy to John Dewey, Monroe Beardsley, Nelson Goodman, and Arthur Danto. Besides focusing on these authors, his analysis revisits some of the main currents of thought in Western philosophy on the topic (for example, Plato, Hume, Kant, Dickie, Adorno, Benjamin, Gadamer). He concludes that a pragmatic approach to aesthetics, applying the concept of aesthetic experience directionally (as a means towards the actual experience rather than as a definable concept), can provide new paths for revitalizing art. Throughout the text this concept is also used expansively. The post-modern justification of the proposed aesthetics, by allowing the extension of aesthetic experience to embrace "the art of living," can leave the reader wondering if Shusterman has not simply turned Kierkegaard's existentialist stages to self-realization upside down.The second chapter is an open defense of popular art, carried out by contesting the main complaints found in current art criticism. Shusterman's defense is not directed to the products of popular art, but against the claim that popular art is aesthetically "worthless." His definition of "popular art... (shrink)

Cardinal Mercier’s Manual of Modern Scholastic Philosophy is a standard work, prepared at the Higher Institute of Philosophy, Louvain, mainly for the use of clerical students in Catholic Seminaries. Though undoubtedly elementary, it contains a clear, simple, and methodological exposition of the principles and problems of every department of philosophy, and its appeal is not to any particular class, but broadly human and universal. Volume II contains sections on natural theology, logic, ethics and outlines of the history of philosophy.

Cardinal Mercier's A Manual of Modern Scholastic Philosophy is a standard work, prepared at the Higher Institute of Philosophy, Louvain, mainly for the use of clerical students in Catholic seminaries. Though undoubtedly elementary, it contains a clear, simple, and methodological exposition of the principles and problems of every department of philosophy, and its appeal is not to any particular class, but broadly human and universal. Volume I includes a general introduction to philosophy and sections on cosmology, psychology, criteriology, and metaphysics (...) or ontology. Volume II contains sections on natural theology, logic, ethics, and outlines of the history of philosophy. (shrink)

Quelles politiques linguistiques vont le mieux permettre de mettre en valeur les avantages du bilinguisme et l'apprentissage des langues tout en favorisant la pérennité des langues minoritaires à l'ère de la mondialisation? Cet article tente de répondre à la question en basant son propos sur l'exemple des politiques d'aménagement linguistique du Canada et du Québec. Il montre que la mondialisation linguistique exerce une pression supplémentaire sur un équilibre déjà fragile entre les francophones et les anglophones au Canada et il suggère (...) de réviser les principes actuels afin d'assurer la pérennité du français, notamment au Québec.What language policies will best help highlight the benefits of bilingualism and language learning while promoting the sustainability of minority languages ​​in the era of globalization? This article attempts to answer the question, basing his remarks on the example of language planning policies of Canada and Quebec. It shows that linguistic globalization puts additional pressure on already fragile balance between Francophones and Anglophones in Canada and suggested revising the current principles in order to ensure the sustainability of the French, especially in Quebec. (shrink)

The proposed heavy dependence on Pavlovian conditioning to account for social behavior confounds phylogenically and ontogenically selected behavior patterns and ignores the extension of the principle of selection by consequences from biological to learning theory. Instead of acknowledging operant relations, Domjan et al. construct vaguely specified mechanisms based upon anticipatory cost-benefit considerations that are not supported by the Pavlovian conditioning literature.

In this paper we engage in a conversation speaking from three different perspectives and discuss the ways literature and our personal life experiences can inform policy and practice in relation to the concepts of well-being, education, and culture. We gathered around a metaphorical kitchen table, bringing to it our life experiences, as well as the literature that informed our individual research programs (positive psychology, Indigenous world view, and narrative inquiry) and we began to unpack the questions: “What role does culture (...) play in understanding and educating for well-being and why should an education system be concerned about it?”. (shrink)

Real-life stories from teachers who share their passion for shaping the lives of young people today.

In Balcony in the Forest, Julien Gracq composes a soundscape in four dimensions: he establishes an undulating background by involving spatial events; he forms temporal figures by involving material affects—spatial events and material affects extracted from depths before being enveloped by a resonant place. Each of the four dimensions has a particular relationship to the sounds of power and the power of sound, and it is up to the reader to decide whether the soundscape composed in and by the writing (...) makes this double... (shrink)