In the papers "De Apologie van het denken"; "De moeizame gang van het denken"; "De bouw van de materie"; "Het wezen van de materie", the writer deals with the problem of matter as it presents itself to modern physics. His conclusion is: the physical world is to be considered as created by mind. It has no character apart from mind. All physical objects are built up of matter and matter itself -- as far as its nature can be grasped by (...) the mental process of thinking -- is nothing else but the potential object created by the mind. It follows that physical science must necessarily express itself materialistically and mathematically. But the term "materialism" has lost the particular significance which it had some ten years ago: matter is not opposed to mind, but actually the outcome of a mind-process. On the other hand, what we really do when we are trying to understand the nature of matter, is, trying to understand the processes of thinking that lie behind. It is not denied that matter may have still another aspect, which remains hidden from the process of thinking, but which might be grasped by some other spiritual process. Physics, however, does not inquire into this question. The sole object of physical science is formed by the thinkable properties of matter. One could say that it busies itself only with dead matter. But as life cannot really know death, each attempt to picture the nature of matter is doomed to fail just in so far as it gives a picture. No picture can be adaequate. This is the fundamental reason why physics are impelled to break up matter and to reduce it to purely mathematical relations. (shrink)
L'article cherche ä demontrer que le relativisme ne constitue pas une base viable pour les reflexions sur les relations interculturelles. Contrairement ä ce que beaucoup d'intellectuels croient actuellement, le relativisme ne s'avere pas plus difficile ä defaire qu'une pensee recherchant une assise universelle pour penser les relations entre cultures. Trois points de vue importants sont abordes pour etayer la these de l'article. II y a d'abord le concept de matrice interculturelle developpee par le sociologue quebecois Jean-Jacques Simard. Selon cet (...) auteur, les valeurs de la modernite, comme la liberte et l'egalite des personnes, sont des valeurs universelles et non propres ä la culture occidentals La modernite est en effet une matrice culturelle qui ne se cantonne pas ä une culture particuliere. Ensuite, une analyse du relativisme present chez Levi-Strauss est faite afm de montrer l'incoherence de cette approche. Pour terminer, on aborde quelques points interessants sur le relativisme apportes par Raymond Boudon, dont le concept d'axiologie est rationaliste et non consequentialiste, et qui affaiblissent le relativisme des valeurs. (shrink)
Rethinking the meaning of mechanism in antiquity Content Type Journal Article Category Essay Review Pages 1-6 DOI 10.1007/s11016-011-9599-0 Authors Jean De Groot, School of Philosophy, Catholic University of America, 420 Michigan Ave., NE, Washington, DC 20064, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
In a famous study of expert problem solving, de Groot (1946/1978) examined how chess players found the best move. He reported that there was little difference in the way that the best players (Grand Masters) and very good players (Candidate Masters) searched the board. Although this result has been regularly cited in studies of expertise, it is frequently misquoted. It is often claimed that de Groot found no difference in the way that experts and novices investigate a problem. (...) Comparison of expert and novice chess players on de Groot's problem shows that there are clear differences in their search patterns. We discuss the troublesome theoretical and practical consequences of incorrectly reporting de Groot's findings. (shrink)
In a famous study of expert problem solving, de Groot (1946/1978) examined how chess players found the best move. He reported that there was little difference in the way that the best players (Grand Masters) and very good players (Candidate Masters) searched the board. Although this result has been regularly cited in studies of expertise, it is frequently misquoted. It is often claimed that de Groot found no difference in the way that experts and novices investigate a problem. (...) Comparison of expert and novice chess players on de Groot's problem shows that there are clear differences in their search patterns. We discuss the troublesome theoretical and practical consequences of incorrectly reporting de Groot's findings. (shrink)
One of the most influential studies in all expertise research is de Groot’s (1946) study of chess players, which suggested that pattern recognition, rather than search, was the key determinant of expertise. Many changes have occurred in the chess world since de Groot’s study, leading some authors to argue that the cognitive mechanisms underlying expertise have also changed. We decided to replicate de Groot’s study to empirically test these claims and to examine whether the trends in the (...) data have changed over time. Six Grandmasters, five International Masters, six Experts, and five Class A players completed the think-aloud procedure for two chess positions. Findings indicate that Grandmasters and International Masters search more quickly than Experts and Class A players, and that both groups today search substantially faster than players in previous studies. The findings, however, support de Groot’s overall conclusions and are consistent with predictions made by pattern recognition models. (shrink)
In 1924 Banach and Tarski demonstrated the existence of a paradoxical decomposition of the 3-ball B. i.e., a piecewise isometry from B onto two copies of B. This article answers a question of de Groot from 1958 by showing that there is a paradoxical decomposition of B in which the pieces move continuously while remaining disjoint to yield two copies of B. More generally, we show that if n ≥ 2, any two bounded sets in Rⁿ that are equidecomposable (...) with proper isometries are continuously equidecomposable in this sense. (shrink)
The article analyses the idea that according to the averroist Jean de Jandun, Master of Arts in Paris at the beginning of the 14th century, human beings are composed of a «double form» the separated intellect on the one hand, the cogitative soul on the other hand. After recalling several major accounts of the time, we explore Jean's reading of Averroes' major conceptions concerning the problem. Finally, we challenge the idea according to which we observe in his writings (...) the radical thesis of a sometimes cogitating sometimes thinking «double human being» that makes of the homo intelligens a punctual and exclusive new being, which is accidentally produced while the thinking takes place. (shrink)
Jean-Guillaume-César-Alexandre-Hippolyte de Colins (1783-1859), a Belgian baron who lived mainly in Paris, sought to develop a position—rational socialism—intermediate between the extremes of full capitalism (with only private property) and full communism (with only collective property). All persons fully own themselves and the artifactual wealth that they produce, and they are entitled to an equal share of the natural resources and of the assets inherited from previous generations. Gifts and bequests are to be subject to heavy taxation (although at less (...) than 100% of their value, for efficiency reasons). Natural resources are subject to a rent-tax. A warning about the following reading: Colins writes in many places as if he held that an unrestricted right to make gifts and bequests is both necessary for efficient social functioning and required by justice. His ultimate view, however, is that efficient social functioning requires only some kind of weak (partially restricted) right to make gifts and bequest, and that justice does not require any such right. More specifically, he holds that justice requires that gifts and bequests be taxed as much as compatible with efficient social functioning. (shrink)
Jean Wagemans: Redelijkheid en overredingskracht van argumentatie. Een historisch-filosofische studie over de combinatie van het dialectische en het retorische perspectief op argumentatie in de pragma-dialectische argumentatietheorie (Reasonableness and Persuasiveness of Argumentation. An Historical-Philosophical Study on the Combination of the Dialectical and Rhetorical Perspective on Argumentation in the Pragma-Dialectical Argumentation Theory) Content Type Journal Article Pages 123-125 DOI 10.1007/s10503-010-9197-0 Authors Paul Gillaerts, Lessius University College, Antwerp, Belgium Journal Argumentation Online ISSN 1572-8374 Print ISSN 0920-427X Journal Volume Volume 25 Journal Issue (...) Volume 25, Number 1. (shrink)
Cet article entend montrer comment, quand il expose la doctrine dite Assumptus homo, le philosophe et théologien latin Jean Duns Scot (1265 - 1308) prend appui sur le théologien grec Jean de Damas (c. 675 - c. 749), concernant trois points principaux: dans le Christ, la nature humaine est assumée par la personne du Verbe intégralement; elle est assumée dans un individu, non dans une personne; éternellement et temporellement. Le présent article complète l'étude des rapports entre les deux (...) auteurs, après l'article paru dans le numéro 3-4 la revue Chôra (2005-2006), sous le titre «Jean de Damas et Jean Duns Scot surl'infinité de l'essence divine». (shrink)
De los filósofos acusados de “giro teológico”, Jean-Luc Marion es posiblemente el que mejor ha seguido la iniciativa heideggeriana de una fenomenología radical: una fenomenología de lo inaparente. Lo ha hecho al introducir en la fenomenalidad los llamados “fenómenos saturados”, lo que lo ha puesto en el centro del debate. Contra sus críticos, este ensayo muestra que esta ampliación de la fenomenalidad no proviene prioritariamente de una voluntad teológica, sino de una necesidad de liberar la fenomenalidad del paradigma de (...) la visión, en favor del paradigma del decir. Con este presupuesto, se intenta reconciliar la filosofía analítica con la fenomenología. (shrink)
This paper investigates the later seventeenth reception of Grotius De Veritate , contextualising the presentation of editions with the various theological attempts to identify and defend a `reasonable' religion. In particular it focuses on the intellectual relationships between the projects for a `non-mysterious' Christianity advanced by John Toland, and the more sincere ambitions of the most learned editor of Grotius in the eighteenth century, Jean Leclerc. The major themes context the theological arguments and reception to changing conceptions of the (...) power and function of the established Church. (shrink)
Ce que nous voulons faire dans ce travail, est de presenter des concepts differents de terme de l'existence chez Martin Heidegger et Jean-Paul Sartre. Parce que cette analyse nous donnera la possibility de bien comprendre les principales idees de ces penseurs dans la Philosophie contemporaine.D'abord, nous devons remarquer que le terme d'existence retient une place centrale chez eux. Comme nous l'avons expose dans notre travail, la filiation entre ces penseurs est construite particulierement sur cette idee. Dans ce travail, nous (...) avons pose differentes questions, et nous livrons leurs reponses. D'ailleurs, on voit que chez Heidegger, l'essence du dasein reside dans son existence, et chez Sartre l'existence precede l'essence. En plus, quand Sartre parle d'existence, c'est de maniere abstraite, autrement dit l'existence est un concept analytique. L'existence sartrienne etant la facticite, elle exprime la condition humaine d'un etre pour lequel dans son etre il y va de son etre. D'un autre cote, l'existence pour Heidegger n'est pas un cadre abstrait, un autre mot pour dire la condition humaine mais un lieu etrange et inquietant.Brievement, l'une des plus grandes caracteristiques de l'existence chez Heidegger est qu'elle n'est pas connaissable objectivement, et n'est pas definissable tout court. Mais chez Sartre, l'existence, c'est avant tout d'etre dans ses actes et par ses actes. (shrink)
Jean-Luc Godard’s Eye and MindIn his commentary concerning Jean-Luc Godard’s film, Deux ou trois choses que je sais d’elle, the film critic, Alain Bergala, writes that certain sequences of this film are “at the same time cinema and philosophy of cinema, a philosophy not very far from that of Merleau-Ponty in Eye and Mind, but a joyful and actually cinematic philosophy.” Here I propose a reading of Godard’s certain works found in different periods (Deux ou trois choses que (...) je sais d’elle, Ici et ailleurs, Passion et JLG – Autoportrait de décembre), according to this precise axis, namely, as a cinematic response to Merleau-Ponty’s Eye and Mind. To do that presupposes that we open up the stakes of this famous text, which is at the limit of the philosophical and political, and that we grasp the work of the filmmaker as a movement of thought which continues and deepens Merleau-Ponty’s questions concerning the political dimensions of flesh.L’occhio e lo spirito di Jean-Luc GodardNelle sue osservazioni sul film di Jean-Luc Godard, Deux ou trois choses que je sais d’elle, il critico cinematografico Alain Bergala scrive che alcune sequenze del film sono “allo stesso tempo cinema e filosofia del cinema, una filosofia non troppo lontana da quella elaborata da Merleau-Ponty in L’occhio e lo spirito, una filosofia gioiosa e davvero cinematografica.” Propongo qui una lettura di alcune opere godardiane di periodi differenti (Deux ou trois choses que je sais d’elle, Ici et ailleurs, Passion e JLG – Autoportrait de décembre), muovendomi lungo questa stessa linea, dunque intendendo quelle opere come una risposta “cinematografica” a L’occhio e lo spirito. Fare questo significa, d’altra parte, rianimare la posta in gioco di questo celebre testo, situata al limite tra il filosofico e il politico, e assumere l’opera del regista come un movimento di pensiero che prolunga e approfondisce l’interrogazione merleau-pontyana sulle dimensioni politiche della carne. (shrink)
This collection of articles illustrates the intimacy between science and literature, pleasure and sense, excess and moderation that Jean Ceard sought to understand and that he instilled in those who collaborated or studied with him.
J.-P. Morel, « Le Docteur Toulouse ou le Cinéma vu par un psycho-physiologiste (1912-1928) », 1895. Revue de l'association française de recherche sur l'histoire du cinéma, n° 60, 2010, p. 122-155. Cet ensemble de textes, réédités pour la première fois pour la plupart, met en lumière l'intérêt que le cinéma a suscité chez les scientifiques qui cherchaient à évaluer les changements que la perception de l'image intermittente pouvait occasionner sur la physiologie et la psychologie des spectateurs en y (...) - (...) Brèves. (shrink)
S'il reprend des thèmes chers à la patristique, Érigène adapte ces notions théologiques afin de penser non plus tant l'être divin, que l'être créé, en sa condition même de créature. Ainsi Érigène reconnaît-il aux êtres créés, qu'il nomme «existants» (existentia), une subsistence qui, si elle se fonde dans l'essence divine, s'en distingue toutefois.Quoi qu'il en soit du contexte néoplatonicien dans lequel intervient le terme subsistence (utilisé notamment pour traduire l'huparxis du Ps-Denys ou de Maxime le Confesseur), l'on ne saurait le (...) réduire à la nomination de la venue à l'être (c'est l'existence qui évoque cette idée). Réinvestissant la notion de subsistence qui s'est construite chez ses prédécesseurs latins, notre auteur s'en sert pour faire signe vers l'idée d'une permanence de ce qui est au-delà de la procession qui luia permis d'accéder à l'être. (shrink)
ABSTRACT: Jean-Michel Salanskis surveys a number of well-known principles of leftist thought in order to criticize certain illusions to which it falls prey, but also in order to renew its most essential motivation: the search for equality. However, in so doing, Salanskis deploys an ambiguous and problematic notion of possibility that threatens the coherence of his project. The present study analyzes aspects of Salanskis’ book, taking possibility as a guiding thread, and proposes adjustments that may help to avoid certain (...) classic pitfalls in the history of dialectical thinking. (shrink)
La publication de l' "Emile" et du "Contrat social" a dressé les autorités de l'Europe entière contre Rousseau. A Genève, les deux ouvrages sont condamnés et brûlés le 18 juin 1762.
: This essay focuses on some important concepts in Beauvoir's philosophy: ambiguity, desire, and appeal (appel). Ambiguity and appeal, concepts originating in Beauvoir's moral philosophy, are in The Second Sex connected to the female body and feminine desire. This indicates the complexity of Beauvoir's image of femininity. This essay also proposes a comparative reading of Beauvoir's and Sartre's concepts of appeal, a reading that indicates differences in their views of the relationship among ethics, desire, and gender.
This essay focuses on some important concepts in Beauvoir's philosophy: ambiguity, desire, and appeal (appel). Ambiguity and appeal, concepts originating in Beauvoir's moral philosophy, are in The Second Sex connected to the female body and feminine desire. This indicates the complexity of Beauvoir's image of femininity. This essay also proposes a comparative reading of Beauvoir's and Sartre's concepts of appeal, a reading that indicates differences in their views of the relationship among ethics, desire, and gender.
This paper shows how Wyclif is able at the same time (i) to claim that whatever is is a proposition ("pan-propositionalism") and (ii) to develop a nontrivial theory of propositional truth and falsity. The study has two parts: 1) Starting from Wyclif's fivefold propositional typology – including a propositio realis (real proposition) and asic esse sicut propositio significat (a fact) – we will analyse(a) the three different kinds of real predication, (b) the distinction between primary and secondary signification of propositions (...) (the latter being an instantiation of the former) and (c) the status of logical truth as opposed to (but depending on) metaphysical truth. Furthermore, the notion of ens logicum (as intermediate between statements and facts) will be compared to Walter Burley's propositio in re of which it appears to be a close analogon. 2) The second part deals with two semantic and metaphysical implications of the "pan-propositionalism": (a) the extended notion of being (ampliatio entis) called upon to explain the truth of so-called non-standard propositions (e.g. past, future, modal) and (b) the relation between contents of the divine mind as "arch-truth-makers" and eternal as well as contingent truths. (shrink)
