The formation of particles of elemental tin in association with the nucleation of the precipitate phase θ′ in an Al–1.7 at.% Cu–0.01 at.% Sn alloy has been investigated by high resolution transmission electron microscopy. Analysis of lattice images has demonstrated that these tin particles associated with θ′ platelets formed during short-term ageing (typically 3 min at 200 degrees Celcius) exhibit a crystallographic form that is distinctly different from that previously reported in such ternary alloys and also from that observed in (...) the binary alloy Al–0.01 at.% Sn. Those tin particles that could be clearly identified as β-Sn phase shared a crystallographic relationship of the form (001)Sn‖(001)Al‖(001)θ′, [110]Sn‖[100]Al‖[100]θ′ with the α-Al and θ′ phases with which they were simultaneously in contact. The observations imply that, while tin may assist nucleation of platelets of θ′, the formation of θ′ equally influences the crystallography of β--Sn that forms in association with θ′. Following prolonged ageing (typically 50 h at 200°C), the β-Sn particles in contact with θ′ plates had coarsened and diminished in number, and most now exhibited an orientation relationship with α-Al matrix similar to that observed in the binary alloy Al–0.01 at.% Sn (i.e. (100)Sn‖(111)Al, [010]Sn‖[112]Al) and to that previously observed in the later stages of ageing of the ternary alloy Al–1.7 at.% Cu–0.01 at.% Sn. (shrink)

Marie Madeleine Jodin, actress, philosophe and feminist, published in 1790 her Vues legislatives pour les femmes, addressed to the National Assembly, one of the first signed, woman-authored, feminist works of the Revolutionary period, which has been largely neglected by scholars. This study analyses her treatise's arguments in detail, relating its two principal themes; the reform of prostitution and a plea for the Assembly to pass laws permitting divorce, to the context of Enlightenment thought, as well as to Jodin's own experience. (...) The pivotal figure of Rousseau, figured by Jodin as an apostle of liberty and moral regeneration, is also viewed as a focus of contention, given his views on women's incapacity for public life. It will be argued that Jodin's proposal to set up a separate legislative body for women to deal with domestic issues (family violence etc.) and for the reform of prostitutes, whilst seemingly subscribing to Rousseau's separate spheres ideology, is in fact a repudiation of it. Though lauding the model of the bourgeois family and the maternal ideal, Jodin's treatise gravely undermines patriarchal authority in the private and the public spheres. (shrink)

As in Marx's and Lenin's time, bourgeois critics of Marxism are accusing Marxists of denying ethics in principle. Some of them say that Marxist economic theory entirely rules out any element of free choice of actions and ethical judgment. Others say that Marx's economic analysis includes a moral indictment of capitalism as an unjust society, but that this means no more than that the ethical element in Marxism is entirely pushed aside by economic analysis and plays no independent role. (...) In the opinion of these critics, Marxism merely reduces such questions as what man should do, and what the ethical norms of his life are, to acceptance of the justice and moral rightness of whatever emerges in history as economic necessity. In other words, Marxism allegedly "makes a virtue of necessity" where ethics is concerned, and demands of human beings nothing more than adaptation to what is or to what will be. In either case, according to that interpretation of Marxism, people must accept without qualification that which corresponds to historical necessity. Free choice, reason, and human conscience can play no role. (shrink)

Described in the blurb as "the first systematic account of Sartre’s phenomenology of religion," King’s work also locates Sartre’s observations in the tradition of religious mysticism which Sartre is said to have studied in the early ‘30s. In fact, one of King’s most telling criticisms throughout the exposition is that Sartre was not faithful enough to the phenomena of mysticism, sacrificing phenomenology to his ontological commitments whenever the two seemed to conflict. The opening chapter sets the theme by treating the (...) "theological complex" ascribed to each man in virtue of his futile passion to be the conscious foundation of his own being, that is, to be in-itself-for-itself or God. This complex, developed by the child’s likening of its parents to divinities beneath whose gaze it secures an object-like being, generates what King in his final chapter terms the bourgeois "ideal of being," viz., the flight from subjectivity and freedom to absolute objectivity. He distinguishes this ideal from the artist’s ideal of nothingness and the worker’s ideal of doing. What has this to do with the sacred? Basically, these ideals mark the termini a quo and ad quem of Sartre’s evolving notion of God, perhaps the major claim of King’s study. (shrink)

One hundred years have passed since the birth of Bertrand Russell, major English bourgeois philosopher of the twentieth century, logician, mathematician, sociologist, publicist, and Nobel Laureate for literature, who died two years ago. Russell was a philosopher who always sought truth, who tried to use for philosophy the lessons and achievements of diverse sciences, who responded deeply to social events in England and other countries, and who participated actively in them. He was a prominent public figure, a passionate humanist, (...) and a fighter against militarism and for peace and just relations among peoples. The literature on Russell is enormous. (shrink)

This landmark work provides a systematic introduction to systems of modal logic and stands as the first presentation of what have become central ideas in philosophy of language and metaphysics, from the "new theory of reference" and non-linguistic necessity and essentialism to "Kripke semantics.".

In, the author proposes a survey of Zalta’s Object Theory and, more specifically, of the Modal Axiom of Encoding. MAE claims that if something x possibly encodes a property F, then x necessarily encodes F. According to Bourgeois-Gironde, MAE fails to account for intentional phenomena which occur in conceivability-contexts. His solution is based on the notion of quasi-encoding: x quasi-encodes F iff x possibly encodes F. In this paper, I show that Bourgeois-Gironde’s concern is misguided and that Zalta’s (...) framework captures the conceivability-phenomena at issue by modeling Husserl’s notion of Noemata. I then argue that his solution is superior to Bourgeois-Gironde’s. The philosophical significance of such a discussion nonetheless goes well beyond the debate between these two authors. Indeed, Zalta’s theory of Noemata is only sketched and needs to be further explored to see, on the one hand, whether and how Object Theory successfully describes the behavior of objects in conceivability-contexts, and, on the other hand, to test the efficacy of its primitive notions that are – as the contemporary debate on Neomeinongianism largely shows – anything but uncontroversial. (shrink)

Taking its lead from analyses of gift exchange by Marcel Mauss and Marshall Sahlins as well as of contact by Charles Long and Jonathan Z Smith, this article elaborates a theory of the exchange, among dominant social subjects, of representations of their subjected proximate others in order to rectify the crisis precipitated by contact with otherness that threatens their claims to autonomy, authority, homogeneity, and universality. Specifically it situates the polemical exchange of representations of women among Friedrich Schlegel, G W (...) F Hegel, and Karl Gutzkow as exemplary German male bourgeois efforts to rectify the crises to subject formation generated, in part, by the emergence of gender-coded bifurcated bourgeois society and signaled by the Kantian and French Revolutions. The public dissemination of apotropaic representations screened the dependence upon proximate others by, and determined the positions among, exchange participants as well as maintained structures of domination. (shrink)

Appearing in English for the first time, Schelling’s 1842 lectures develop the idea that many philosophical concepts are born of religious-mythological notions.

With precision and profundity born of 30 years of devoted study, John Boyle offers an essential introduction to St. Thomas Aquinas on Scripture, shedding helpful light on the goals, methods, and commitments that animate the Angelic Doctor's engagement with the sacred page. Because the genius of St. Thomas's approach to the Bible lies not so much in its novelty but rather in the fidelity and clarity with which he recapitulates the riches of the preceding interpretive Tradition, this initiation into St. (...) Thomas's vision of Scripture is itself an orientation to the Church's vision of Scripture, from the Fathers through and beyond the Middle Ages. St. Thomas's embeddedness within the Church's Tradition and his own historical context is integral to his approach to Scripture, yet it sets him at some distance from modern readers, for whom his interpretive vision may seem perplexing or even impenetrable. In this Primer, Boyle first provides an acclimation to this medieval context through a survey and explanation of pertinent technical terminology used by St. Thomas and characteristic of the scholastic theology of the time. With an eye to the medieval practice of considering Scripture according to the fourfold division of causes, Boyle builds on this initial foundation by exploring in turn St. Thomas's accounts of the end or use of Scripture (final cause), its divine and human authorship (efficient cause), its order and division (material cause), and its literary styles or genres (formal cause). Drawing on writings from across St. Thomas's corpus, but especially his work On the Commendation and Division of Sacred Scripture and the prologues to his biblical commentaries, Boyle masterfully elucidates both the hermeneutical principles and deep wisdom of the Angelic Doctor's approach to Scripture, imparting invaluable guidance not only for reading and understanding St. Thomas and other great masters of the Tradition, but also-and ultimately-for understanding Scripture in light of this Tradition and reading it with greater benefit and joy. (shrink)

Do laypeople think that moral responsibility is compatible with determinism? Recently, philosophers and psychologists trying to answer this question have found contradictory results: while some experiments reveal people to have compatibilist intuitions, others suggest that people could in fact be incompatibilist. To account for this contradictory answers, Nichols and Knobe (2007) have advanced a ‘performance error model’ according to which people are genuine incompatibilist that are sometimes biased to give compatibilist answers by emotional reactions. To test for this hypothesis, we (...) investigated intuitions about determinism and moral responsibility in patients suffering from behavioural frontotemporal dementia. Patients suffering from bvFTD have impoverished emotional reaction. Thus, the ‘performance error model’ should predict that bvFTD patients will give less compatibilist answers. However, we found that bvFTD patients give answers quite similar to subjects in control group and were mostly compatibilist. Thus, we conclude that the ‘performance error model’ should be abandoned in favour of other available model that best fit our data. (shrink)

Neuroeconomic studies are liable to fall into the reverse inference fallacy, a form of affirmation of the consequent. More generally neuroeconomics relies on two problematic steps, namely the inference from brain activities to the engagement of cognitive processes in experimental tasks, and the presupposition that such inferred cognitive processes are relevant to economic theorizing. The first step only constitutes the reverse inference fallacy proper and ways to correct it include a better sense of the neural response selectivity of the targeted (...) brain areas and a better definition of relevant cognitive ontologies for neuroeconomics. This second way also allows increased coherence between the cognitive processes actually involved in neuroeconomics experiments and the theoretical constructs of economics. We suggest means of increasing neural response selectivity in neuroeconomic experimental paradigms. We also discuss how the choice of cognitive ontologies can both avoid implicit reductionist strategies (from economic constructs to neural patterns) and irrelevance, as cognitive processes engaged in experimental tasks may lack immediate bearing on the study of economic behavior. With these joint improvements neuroeconomics can be a progressive science. (shrink)

Textes de philosophes français et britanniques issus du colloque tenu à l'Université de Nantes en 1998. Ils sont consacrés à la philosophie analytique de la religion et abordent des sujets tels que la nature et la justification des croyances religieuses, la question du mal, celles des preuves de l'existence de Dieu, de la théodicée, du langage religieux, du miracle, de la prière, etc.

La 4e de couverture indique : « Pour Hegel, l'absolu est esprit. L'esprit est donc principe de tout ce qui a sens (d'abord le logique) et être (d'abord la nature). Mais c'est seulement une fois qu'il est, en tant qu'esprit au début purement subjectif (en gestation dans l'existence naturelle du sens logique), devenu pour lui-même, objet de lui-même, comme esprit, que, dans une telle présence à soi de son faire, il agit véritablement. Se reconnaissant alors, et par là se satisfaisant, (...) dans la nature spiritualisée qu'est l'" esprit objectif " et dans l'" esprit absolu " où il triomphe de sa propre naturalisation ou incarnation, il se fixe, en les fixant elles-mêmes, dans leurs figures respectives : droit, morale, vie sociale-politique ; art, religion, philosophie. Certes, l'esprit ne s'enferme dans aucun des actes qui le configurent de la sorte en le différenciant de sa présence totale à lui-même, mais, vérifiant celle-ci dans leur totalisation, il jouit réellement de lui-même dans leur remémoration pratique réitérée, qui fait bien d'eux les Actes de sa constitution. Les grandes figures de l'esprit sont évoquées dans ce recueil comme une telle auto-différenciation de son identité à soi absolue, par là en leur relation différentielle intime les unes aux autres, donc en leur problématicité. L'esprit, qui n'est qu'à se reconstruire en ses Actes, se révèle ainsi toujours vivant au cœur même de leur système. ». (shrink)

L'interpretation analytique est attentive aux proprietes logiques et semantiques du cogito, proprietes qui peuvent apporter des solutions a certains problemes cartesiens, traditionnels ou apparus en philosophie analytique. C'est ainsi que la forme logique et les aspects pragmatiques du cogito permettent d'evaluer son caractere intuitif et la certitude qu'il comporte. De meme l'analyse de son caractere indexical met-elle en evidence la plausibilite d'un mode de renvoi subjectif a des pensees objectives. De meme encore la transition du cogito a la res cogitans (...) reste concevable, a la croisee d'une perspective a la premiere personne et d'une contrainte referentielle objective. Il ressort de ces analyses une epistemologie et une ontologie cartesiennes minimales qui ne pretent a aucune inference vers un dualisme radical, mais qui favorisent plutot une certaine analogie dans l'attribution des predicats mentaux et corporels, prise dans la perspective de la premiere personne. (shrink)

Framing effects occur when different descriptions of the same decision problem give rise to divergent decisions. They can be seen as a violation of the decisiontheoretic version of the principle of extensionality (PE). The PE in logic means that two logically equivalent sentences can be substituted salva veritate. We explore what this notion of extensionality becomes in decision contexts. Violations of extensionality may have rational grounds. Based on some ideas proposed by the psychologist Craig McKenzie and colleagues, we contend that (...) framing effects are justified when the selection of one particular frame conveys choice relevant information. We first discuss this idea from a philosophical point of view, and proceed next to formalize it first in the context of the Bolker–Jeffrey decision theory. Finally, we extend the previous analysis to non-expected utility theories using the Biseparable Preference model introduced by Ghirardato and Marinacci (2001) and therefore show that the analysis is independent of the assumptions of Bayesian decision theory. (shrink)

La philosophie hégélienne culmine avec l'analyse du rapport entre le moment infini, absolu, divin, et le moment fini, objectif, humain, de l'esprit. Le premier donne son sens - religieux et philosophique - au second qui, en retour, le fait exister - politiquement. Chacun d'eux joue ainsi un rôle spécifique au sein de leur unité cependant fondamentalement divine. A l'encontre de toutes les interprétations anthropologiques du hégélianisme, le texte de Hegel vérifie l'actualisation d'une telle relation dialectique, mais hiérarchisée, entre l'humanité et (...) la divinité de l'esprit, au sein de l'histoire politique comme au sein de l'histoire de la religion et de la philosophie, et, plus généralement, dans le rapport même de celles-ci. La présente étude propose donc une thèse sur l'articulation hégélienne de la politique, de la religion et de la philosophie dans le développement de l'esprit. (shrink)

Dass sich Hegel und Hermann Cohen trotz scheinbarer Gegensatze miteinander versohnen lassen, ist eine Grunduberzeugung des Werkes von Myriam Bienenstock, welches sich stets durch die doppelte Ausrichtung auf Hegel und das judische Denken auszeichnete. Mit diesem Band wird Myriam Bienenstock, seit 1997 Professorin fur Philosophie an der Universitat Francois Rabelais in Tours, anlasslich ihres 70. Geburtstages geehrt. Mit Beitragen von Dominque Bourel, Bernard Bourgeois, Christophe Bouton, Pierfrancesco Fiorato, Jean-Francois Goubet, Dana Hollander, Helmut Holzhey, Gerhard Kurz, Claudia Melica, Wolfdietrich Schmied-Kowarzik, (...) Ludwig Siep, Guy Stroumsa und Norbert Waszek. (shrink)

«Color siderum ». Η χρύσωσις των ελληνικών πήλινων ειδωλίων κατά την ελληνιστική και ρωμαϊκή εποχή. Η έρευνα που διεξάγεται εδώ και δεκαπέντε χρόνια στο Μουσείο του Λούβρου σχετικά με την πολυχρωμία των ελληνικών πήλινων ειδωλίων επικεντρώθηκε στη μελέτη της τεχνικής της χρύσωσης. Το άρθρο πραγματεύεται ένα σύνολο είκοσι ειδωλίων, που χρονολογούνται από τον 4ο αι. π. Χ. έως το 2ο αι. μ. Χ. και προέρχονται κυρίως από την ηπειρωτική Ελλάδα (Αττική, Βοιωτία) και τη Μικρά Ασία. Γίνεται προσπάθεια, μέσω της εξέτασης (...) των επιφανειακών υπολειμμάτων μετάλλου, να αναγνωριστεί το μέρος της δουλειάς που αναλογεί στο ζωγράφο και/ ή στον επιχρυσωτή. Η ξέταση με βιντεομικροσκόπιο και η μη καταστροφική σωματιδιακή και δομική ανάλυση του φύλλου χρυσού, των στρωμάτων της βάσης και της προετοιμασίας οδηγούν στην αποκατάσταση των βημάτων της διαδικασίας της χρύσωσης και στην αναγνώριση της υψηλής εξειδίκευσης των εργατών. Η μελέτη αυτή επιτρέπει την επανεξέταση της σημασίας των έργων. (shrink)

A coherent practice of mens rea (‘guilty mind’) ascription in criminal law presupposes a concept of mens rea which is insensitive to the moral valence of an action’s outcome. For instance, an assessment of whether an agent harmed another person intentionally should be unaffected by the severity of harm done. Ascriptions of intentionality made by laypeople, however, are subject to a strong outcome bias. As demonstrated by the Knobe effect, a knowingly incurred negative side effect is standardly judged intentional, whereas (...) a positive side effect is not. We report the first empirical investigation into intentionality ascriptions made by professional judges, which finds (i) that professionals are sensitive to the moral valence of outcome type, and (ii) that the worse the outcome, the higher the propensity to ascribe intentionality. The data shows the intentionality ascriptions of professional judges to be inconsistent with the concept of mens rea supposedly at the foundation of criminal law. (shrink)

Foss's critique of van Fraassen's constructive empiricism is shown to be completely wide of the mark (Foss 1984, van Fraassen 1980). Foss misunderstands van Fraassen's use of the terms 'observable', 'phenomena', 'empirical adequacy', and 'epistemic community'. He misconstrues constructive empiricism as making knowledge, and perhaps existence, dependent on the observer. On the basis of this error, he attempts to reduce constructive empiricism to skepticism. None of his criticisms are to the point.

Une analyse de la prière rogatoire (de demande) dirigée vers un état de choses passé est proposée. Je sais qu'un Boeing s'est abîmé en mer, je prie pour qu'un être cher, peut-être déjà mort, ait survécu. On examine les conditions sous lesquelles une telle demande est i) rationnelle et ii) peut être efficace. Deux réponses traditionnelles à ces questions sont particulièrement examinées: la solution moliniste d'une part et les discussions talmudiques sur la prière vaine d'autre part.

Cette édition numérique a été réalisée à partir d'un support physique, parfois ancien, conservé au sein du dépôt légal de la Bibliothèque nationale de France, conformément à la loi n° 2012-287 du 1er mars 2012 relative à l'exploitation des Livres indisponibles du XXe siècle. Pages de début Avant-propos I - Philosophie des droits de l'homme 2 - Kant et les droits de l'homme 3 - Fichte et les droits de l'homme 4 - Hegel et les droits de l'homme 5 - (...) Marx et les droits de l'homme Postface Références Pagesde fin. (shrink)