In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAt the Eleventh Hour: The Biography of Swami Rama. By Pandit Rajmani Tigunait, Ph.D. Honesdale, Pennsylvania: Himalayan Institute Press, 2002. Pp. 427. Hardcover $18.95.Awakening and Insight: Zen Buddhism and Psychotherapy. Edited by Polly Young Eisendrath and Shoji Muramoto. Hove, England: Brunner-Routledge, 2002. Pp. xii + 275. Paper $24.95.Beyond Metaphysics Revisited: Krishnamurti and Western Philosophy. By J. Richard Wingerter. Lanham, Maryland: University Press of America, 2002. Pp. vii + (...) 391. Hardcover $71.00.Bhāmatī and Vivaraṇa Schools of Advaita Vedānta: A Critical Approach. By Pulasth Soobah Roodurmun, foreword by V. N. Jha, and edited by Kanshi Ram. New Delhi: Motilal Banarsidass Publishers, 2002. Pp. xv + 297. Price not given.A Bibliography of Ananda Kentish Coomaraswamy. By James S. Crouch. New Delhi: Indira Gandhi National Centre for the Arts and Manohar Publishers and Distributors, 2002. Pp. 430. Price not given.Crisis Theory and World Order: Heideggerian Reflections. By Norman K. Swazo. Albany: State University of New York Press, 2002. Pp. x + 289. Hardcover $78.50. Paper $26.95.Devotional Literature in South Asia: Current Research 1997-2000: Proceedings of the Eighth International Conference on Early Literature in New Indo-Aryan Languages, Leuven, 23-26 August 2000. Edited by Winand M. Callewaert and Dieter Taillieu. New Delhi: Manohar Publishers and Distributors, 2002. Pp. xxii + 324. Price not given.Dharma Bell and Dhāraṇī Pillar: Li Po's Buddhist Inscriptions. By Paul W. Kroll. Kyoto: Italian School of East Asian Studies, 2001. Pp. viii + 95. Price not given.Essays on the Moral Philosophy of Mengzi. Edited, with introduction, by Xiusheng Liu and Philip J. Ivanhoe. Indianapolis and Cambridge: Hackett Publishing Company, 2002. Pp. xiv + 249. Hardcover $39.95. Paper $16.95. Professional price $12.95.Ethical Questions: East and West. Edited by Bina Gupta. Lanham, Maryland: Rowman and Littlefield Publishers, 2002. Pp. vi + 279. Hardcover $70.00. Paper $26.95.Ethical Relativism and Universalism. By Saral Jhingran. New Delhi: Motilal Banarsidass Publishers, 2001. Pp. xiv + 385. Price not given.Genius-In Their Own Words: The Intellectual Journeys of Seven Great 20th Century [End Page 431] Thinkers. Edited and with introduction by David Ramsay Steele, foreword by Arthur C. Danto. Chicago and La Salle: Open Court, 2002. Pp. xxii + 366. Paper $24.95.The Hatha Yoga Pradipika. The original Sanskrit by Svatmarama, an English translation by Brian Dana Akers. Woodstock, New York: YogaVidya.com, 2002. Pp. xii + 115. Hardcover $19.95. Paper $11.95.Human Rights and Chinese Thought: A Cross-Cultural Inquiry. By Stephen C. Angle. New York: Cambridge University Press, 2002. Pp. xviii + 285. Hardcover $65.00. Paper $23.00.Indestructible Truth: The Living Spirituality of Tibetan Buddhism. By Reginald A. Ray. Boston and London: Shambhala Publications, 2002. Pp. x + 495. Paper $17.95.Introduction to Eastern Thought. By Marietta Stepaniants. Edited by James Behuniak and translated by Rommela Kohanovskaya. Lanham, Maryland: AltaMira Press, a division of Rowman and Littlefield Publishers, 2002. Pp. xiv + 293. Hardcover $69.00. Paper $24.95.Jainism and Ecology: Nonviolence in the Web of Life. Edited by Christopher Key Chapple. Cambridge: Harvard University Press for the Center for the Study of World Religions, 2002. Pp. xliv + 252. Hardcover $32.95. Paper $22.95.Mediating the Power of Buddhas: Ritual in the Mañjuśrīmūlakalpa. By Glenn Wallis. Albany: State University of New York Press, 2002. Pp. xiii + 263. Hardcover $86.50. Paper $29.95.Methodology in Religious Studies: The Interface with Women's Studies. Edited by Arvind Sharma. Albany: State University of New York Press, 2002. Pp. xi + 253. Hardcover $78.50. Paper $26.95.Persons and Valuable Worlds: A Global Philosophy. By Eliot Deutsch. Lanham, Maryland: Rowman and Littlefield Publishers, 2002. Pp. x + 309. Hardcover $80.00. Paper $34.95.Philosophy and Art in Gurdjieff's Beelzebub: A Modern Sufi Odyssey. By Anna T. Challenger. Amsterdam and New York: Editions Rodopi B.V., 2002. Pp. xi + 145. Paper EUR 27,00, U.S. $25.00.The Pratyabhijñā Philosophy. By G. V. Tagare. New Delhi: Motilal Banarsidass Publishers, 2002. Pp. xii + 165. Price not given.Reflections on Reality: The Three Natures and Non-Natures in the Mind-Only School: Dynamic Responses to ong-ka-a's The... (shrink)

Broadly speaking, this is a book about truth and the criteria thereof. Thus it is, in a sense, a book about justification and rationality. But it does not purport to be about the notion of justification or the notion of rationality. For the assumption that there is just one notion of justification, or just one notion of rationality, is, as the book explains, very misleading. Justification and rationality come in various kinds. And to that extent, at least, we should recognize (...) a variety of notions of justification and rationality. This, at any rate, is one of the morals of Chapter VI. This book, in Chapters I-V, is mainly concerned with the kind of justification and rationality characteristic of a truth-seeker, specifically a seeker of truth about the world impinging upon the senses: the so-called empirical world. Hence the book's title. But since the prominent contemporary approaches to empirical justification are many and varied, so also are the epistemological issues taken up in the following chapters. For instance, there will be questions about so-called coherence and its role, if any, in empirical justification. And there will be questions about social consensus (whatever it is) and its significance, or the lack thereof, to empirical justification. Furthermore, the perennial question of whether, and if so how, empirical knowledge has so-called founda­ tions will be given special attention. (shrink)

I. Recent years have witnessed a great resurgence of interest in the writings of the later Wittgenstein, especially with those passages roughly, Philosophical Investigations p)I 38 — 242 and Remarks on the Foundations of mathematics, section VI that are concerned with the topic of rules. Much of the credit for all this excitement, unparalleled since the heyday of Wittgenstein scholarship in the early IIJ6os, must go to Saul Kripke's I4rittgenstein on Rules and Private Language. It is easy to explain why. (...) To begin with, the dialectic Kripke uncovered from Wittgenstein's.. (shrink)

THE ECONOMICS OF TIME AND IGNORANCE by Gerald P. O'Driscoll, Jr. and Mario J. Rizzo New York: Basil Blackwell, 1985. 261pp., $34.95 O'Driscoll and Rizzo, two leading exponents of the Austrian subjectivist school of economics, claim to provide an original and powerful challenge to mainstream neoclassical economics. They also argue that there is much common ground between the Austrian approach and the recent development of Post Keynesian analysis. In this essay, the validity of such claims is analyzed, and the shortcomings (...) of the Austrian school's approach vis?à?vis Post Keynesian and neoclassical analysis is developed. (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)

Introduction.--Analyse résumée du système Vijñaptimātra.--Historique du système Vijñaptimātra, d'après D. Shimaji, par m. Paul Demiéville.--Traduction de la Viṃśatikā et de la Triṃśikā de Vasubandhu.--La notation de tréfonds (l'Ālaya vijñāna) d'après le Fan yi ming yi tsi, traduit en collaboration avec Édouard Chavannes.--Corrections au texte sanscrit.--Lexique des termes techniques.

contents -/- ONT vol 1 i. short review: Beyond the Black Rainbow ii. as you die, hold one thought iii. short review: LA JETÉE -/- ONT vol 2 i. maya means ii. short review: SANS SOLEIL iii. vocab iv. eros has an underside v. short review: In the Mood for Love -/- ONT vol 3 i. weed weakens / compels me ii. an Ender's Game after-party iii. playroom is a realm of the dead iv. a precise german History v. short (...) review: STATUES ALSO DIE vi. Kenneth Clark, curator for Fascism vii. a protest poem, in industry lit viii. Lawrence and the English Romance -/- ONT vol 4 i. short review: The Eyes of Tammy Faye ii. vR is efficient R iii. all thru Asia, robes for monks iv. same of God, and of the one God sent v. i thought of the Messiah / muse would be vi. conscience is strong vii. a monk's exalted end -/- ONT vol 5 -/- i. for Shakespeare's Richard the Third ii. the truth is i pass over so many words iii. the boori nazar / nadhar iv. i've awe for jihaad v. short review: Hail, Caesar! vi. a minute of Nothing, gone from YouTube vii. we were rivalrous friends, again viii. my bardo pdf ix. within i'm a weak old mandarin -/- ONT vol 6 i. short review: The Intern ii. the confusion of Chinatown iii. we'll remember water, in Theology iv. Respironics versus ResMed v. i'd bet my life for what vi. the Mad Max deity vii. they'd kill my rat, not heal him -/- ONT vol 7 i. Austen would eroticize all life ii. Merchant/Ivory, a name oddly right iii. Ellie Arroway / Agent Starling iv. abattoir / l’abattoir / laboratoire v. von Neumann's brain an anomaly vi. was terrified of death, delighted in the a-bomb vii. the Greatest Brain is variously named -/- ONT vol 8 i. the day they shot the sacrifice ii. Yay or Nay, on Animal Testing iii. an ought is an is / an is is an ought iv. Behaviorism is for zombies v. a finding from the neuro-lab, on empathy vi. i’ve never had discernible abs vii. a cowardice i'm assenting to perpetually -/- ONT vol 9 i. Day of the Locust / Triffids ii. we're wide on a Paramount soundstage iii. HOLLYWOOD, an ecologic history iv. yet one more site of end-time art v. he's "a bookworm with bulging lobes" vi. apartment is my state of being apart vii. enlightenment means a weight's release -/- ONT lates and xtras i. re Gödel's ontological argument ii. deep in pi's numeric noise iii. from Nothing, something iv. endless in the wrong direction, tragic v. they give you all Eternity to answer vi. what of God's mercy? vii. informed consent and prayer viii. i won't live on. a deed i've done may ix. my selective memory x. Janus means: in close-up foam, two faces xi. a liveable world is a readable world xii. what Supervenes from this? xiii. at each extreme our naming is anachronism xiv. Cat is a collapsing of the wave-function xv. diminishing returns in the history of Experiment xvi. all those undershared Nobels xvii. ice preserves the Cold from heat xviii. a desert spreads xix. Pinker's wit, on jokes xx. Rome surrounds St. Paul / Paul is now the center xxi. each is a gathering Ministry xxii. white boy shot execution-style xxiii. the McDonald's Statement of Claim xxiv. first & last: Don Quixote / Ulysses xxv. The Summer of Rave xxvi. this electro is intrinsically anonymous xxvii. all thru Asia, Drake-Rihanna xxviii. WHO IS BETTER: PLATON OR KANT? (shrink)

contents -/- i. death and the mask ii. shifts in the TTC ad-space iii. a virus in a superposition iv. this virus has totally hacked us v. a test of Bayesian competence vi. a siege on the Local, by the Global vii. re lab-leak theory: God did it viii. we held ourselves apart by this telescope ix. Google knows we'll all be dead x. Uber gets us all to surveil xi. Netflix pretends to be my friend xii. can teleCOMM map (...) my interior? xiii. Library's a hi-rise, in lockdown xiv. so could the A.I. announce itself xv. N_BossTRON, Surveillance Daemon xvi. prediction markets make War Profiteers xvii. hide Fish in sea, Bird in forest xviii. the DJ and the human, too much credit xix. dumb TV, an ingenious production xx. WE THE NORTH xxi. Debt: The First 5,000 Years xxii. Theses on Kingship xxiii. when i google Zeus xxiv. your Hardcore History xxv. consumerism a pacification campaign xxvi. fascism is quiet now xxvii. a Chomsky need keep record. (shrink)

Using Virgil’s Aeneid VI as an example, this paper explores what might become of language and “truth” if contrary to Plato’s proposed course of education for the guardians of the state one moves, not up from sense perceptions to univocal, intelligible being, but down to the ambiguous realm of sleep, dreams and death.

Hindu culture and political ethics in the character of Krishana, Hindu deity as decribed in Bhāgavatapurāṇa and Mahābhārata ; a study.

Foregrounding the extent to which 'place' remains resistant to the politics and poetics of 'network culture', this essay approaches place as a boundary ecology rather than as an instance of cultural invariance. It calls on readers to think about attempts to actively recycle cultural 'debris' or 'waste' through an ethics of passage instead of the kind of instrumentalist statics that prevents the development of an ontology of mobility. Con-tending that such a capacity to inhabit passage is compromised by the eschatological (...) language used to communicate the implications of environmental disaster, as well as by languages of consultation that empty place of any creative power to incubate alternatives – events, modes of relation –, the essay stresses the mythopoetic techniques that produce places as knots or nodal points within a network of passage. The designer's task is to create the hinge mechanisms that render such boundary ecologies inhabitable imaginatively, and by materialising the nexus between creativity and change to alter our position vis-a-vis our ethical responsibilities as citizens of a shared biosphere. (shrink)

Using Virgil’s Aeneid VI as an example, this paper explores what might become of language and “truth” if contrary to Plato’s proposed course of education for the guardians of the state one moves, not up from sense perceptions to univocal, intelligible being, but down to the ambiguous realm of sleep, dreams and death.

La recherche a connu au cours du XXe siècle un processus d’autonomisation vis-à-vis des deux activités auxquels elle a été longtemps intégrée : l’enseignement supérieur, d’une part, la conception et la fabrication de nouveaux produits ou services d’autre part. Mais, dans le même temps, les activités de recherche tendent à se diffuser dans toutes les sphères des activités humaines, à commencer par les activités productives. L’autonomisation d’un secteur de la recherche s’est ainsi produite dan..

The article scrutinizes Michel Foucault’s interpretation of Machiavelli in his famous lecture on governmentality. Foucault is slightly misguided in his search for the origins of governmentality, the article asserts. Foucault gives credit for the development of what he calls a new art of government to anti-Machiavellian treatises, but also follows those treatises in their distorted interpretation of Machiavelli. Consequently, Foucault’s analysis gets confused and regards as novel those arguments and developments that were essentially of ancient pedigree compared with Machiavelli’s ideas. (...) The article discusses especially two points in Foucault’s interpretation of Machiavelli: Foucault’s insistence on the singularity of the prince in Machiavelli and the importance of territory to Machiavelli. In both of these points Foucault is beside the mark. Foucault’s interpretation inverts the development of an art of government and regards as new those ideas that were fundamentally reactionary vis-à-vis Machiavelli’s ideas. The article suggests that a more viable lead in searching for an art of government might be found from Machiavelli’s writings and the republican experience of the late medieval Italian city-states rather than from the birth of administrative monarchies of the 16th and 17th centuries. Therefore, the article concludes that Foucault is somewhat misled in contextualizing the birth of governmentality, a view which also has some wider implications for the whole framework of governmentality Foucault is trying to develop. (shrink)

History has been disparaged since the late 19th century for not conforming to norms of scientific explanation. Nonetheless, as a matter of fact a work of history upends the regnant philosophical conception of science in the second part of the 20th century. Yet despite its impact, Kuhn’s Structure has failed to motivate philosophers to ponder why works of history should be capable of exerting rational influence on an understanding of philosophy of science. But all this constitutes a great irony and (...) a mystery. The mystery consists of the persistence of a complete lack of interest in efforts to theorize historical explanation. Fundamental questions regarding why an historical account could have any rational influence remain not merely unanswered, but unasked. The irony arises from the fact that analytic philosophy of history went into an eclipse where it remains until this day just around the time that the influence of Kuhn’s great work began to make itself felt. This paper highlights puzzles long ignored regarding the challenges a work of history managed to pose to the epistemic authority of science, and what this might imply generally for the place of philosophy of history vis-à-vis the problems of philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Séduire, C'est ToutFrancis Bacon, Lucian Freud, and the Struggle of InfluencePaul Sharma (bio)One of the painter Francis Bacon's favorite bon mots was "séduire, c'est tout."1 With such a worldview, it is unsurprising that Bacon's work and life can be understood using René Girard's insights regarding the desire to influence or be influenced by the envied model, be it a person, a crowd, or even a country, resulting in mimetic (...) forces that unleash violence.This piece looks at Bacon's life and how the mimetic forces he experienced and intuitively understood are displayed in his painting. It examines the social and personal forces at play in four key works: Three Studies for Figures at the Base of a Crucifixion (1944), Head VI (1949), Two Figures (1953), and Three Studies of Lucian Freud (1969), beginning with the work that put Bacon on the artistic map at the end of World War II, to the triptych that foretold the breakup of the long friendship between Bacon and Lucian Freud. [End Page 205]1943: THE BLITZ ENDSBy the summer of 1943, the dust caused by the Luftwaffe bombing raid was mostly gone from the air in London, allowing the asthmatic Francis Bacon to return to South Kensington. The same summer, Ralph Vaughan Williams's Fifth Symphony, one of the last great pieces of English neo-romanticism and arguably his greatest work, premiered at the nearby Royal Albert Hall.It is strange to think that at the same time Vaughan Williams's Fifth was being played, down the road in Cromwell Place, the preparatory ground was being laid by Francis Bacon for Three Studies for Figures at the Base of a Crucifixion, a work that went well beyond any idea of English nostalgia and of which John Russell wrote, "There was English art before the Three Studies and there was English art after."2Before looking at the work in more detail, it is worth examining its inception, as it follows a pattern outlined by René Girard, that of a conversion in which there is a profound change in beliefs and values. In the same way that diamonds are formed out of coal if there is high enough pressure, Girard notes that "an experience of demystification, if radical enough, is very close to an experience of conversion."3Bacon's conversion occurred at the latter end of 1940 to 1942, a period he never discussed. He retreated to the country sixty miles outside London, to recover from his asthma and very likely from some form of breakdown, following a period as an air raid warden in London.The formula for each conversion is unique, and for Bacon, the catalyst bringing his experiences of art, the Blitz, his view of society, and his personal history together into a single style was the recently issued W. B. Stanford's Aeschylus in His Style: A Study in Language and Personality. A clue to Stanford's importance is Bacon later recalling that "some of the images are so startlingly beautiful in there and so exciting I go on reading it over and over again."4Stanford's insight into the use of a combination of a highly expressive and at the same time formal style in Aeschylus enabled Bacon to gather his influences and preoccupations of the previous decade to create his vision and, arguably, his first fully impactful works. (It could be said that the first work of real originality was the 1933 painting Crucifixion (Figure 1), a protype of the 1944 triptych, being of sufficient force to be included in Herbert Read's Art Now review of the same year).Stanford argued that the Greek playwright's "style was not of the unobtrusive, subtly modulated kind that escapes criticism," adding, "One is reminded of the strained, almost grotesque figures of a painting by El Greco … and the [End Page 206] Click for larger view View full resolutionFigure 1.Francis Bacon, Crucifixion, 1933. © The Estate of Francis Bacon. All rights reserved, DACS/Artimage 2023. Photo: Prudence Cuming Associates Ltd.reason for both of these Greeks' extraordinary style is similar—the tension between an original and... (shrink)

Un des problèmes les plus controversés en bioiogie philosophique, c'est l'unité de l'être vivant. Cette unité est tout à fait sui generis. En effet, nous nen trouvons aucun analogon dans la Nature inorganique. L'unite de l'eau, par exemple, c'est sa molécule dont nous connaissons bien la formule essentielle (H₂O). L'eau contenue dans un récipient, c'est une foule d'individus. Au contraire, l'être vivant, malgré le nombre immense de molécules dont il se compose, constitue un être parfaitement un. La preuve? C'est l'unité (...) de ses activités. Elles tendent toutes au bien de l'être vivant. Mais comment une multitude énorme de molécules, dans l'être vivant, peut-elle conspirer ainsi pour assurer un résultat favorable à l'individu vivant? Comment se fait-il que ces molécules puissent garder si scrupuleusement l'ordre de succession et de subordination dans leurs interventions particulières? Les Psychovitalistes (et il y en a encore de nos jours) disent que tous les êtres vivants possèdent, au moins à quelque degré, la conscience. Cet anthropomorphisme ne trouve aucune sympathie chez les biologistes sérieux. II a déjà été refuté par Aristote. Certains autres biologistes croient pouvoir résoudre le probleme en question en réunissant les forces physico-chimiques dans une "machine". Cette théorie a quelque chose de vrai. L'organisme possède toujours quelque structure. Or la structure rappelle, par plus d'un point, une machine. Cependant outre les ressemblances qui existent entre la machine et Torganisme vivant, il y a entre eux de différences nombreuses et profondes. Ce point a été bien saisi par les Vitalistes. Aussi ont-ils mis dans chaque organisme une "force" spéciale, irréductible aux forces physico-chimiques ("vis vitalis"). Malheureusement, la manière dont ils présentent sa nature compromet gravement leur thèorie au point de la rendre absolument inacceptable. Considérant les difficultés que le mécanicisme et le vitalisme soulèvent sans pouvoir les résoudre, certains biologues ont eu l'idée de présenter une théorie qui serait capable de surmonter "le dualisme mecanicisme-vitalisme" : elle reconnaitrait la pleine validité des lois physico-chimiques dans l'ordre de la vie, mais en même temps elle considérerait l'organisme comme un tout indivisible, inanalysable et absolument spécifique: elle verrait dans l'organisation caractéristique de l'être vivant le vrai facteur de son unité, de ses régulations, de ses restitutions. Mais ce facteur ne serait pas actif, ni, à plus forte raison, transcendant à la manière de la "vis vitalise". Ainsi cette théorie serait "accessible à la science" (L. von Bertalanffy). Elle porte différents noms: organicisme, holisme, théorie de totalité (Ganzheittheorie) etc. Dans certains pays elle est en vogue, dans d'autres elle est en butte à de rudes attaques: elle est considérée comme un "concept vide", comme "un cercle vicieux" (H. Ruyer). Nous croyons que ce reproche n'est pas sans fondement. En effet, nous ne comprenons pas comment les fonctions vitales s'expliqueraient entièrement par les facteurs totalement soumis aux lois physico-chimiques. Car enfin le fait que les éléments physiques et chimiques de l'organisme sont unis entre eux par des liens de "mutuelle interaction" (L. von Bertalanffy) en vue de former un "système" , une "totalité" (Ganzheit) ne change pas leur nature foncière ni, par conséquent, leurs actions. Pour procéder logiquement, cette théorie devrait accepter le "préformisme" (qu'elle rejette). De plus, elle est incapable d'expliquer l'origine et la nature de la "totalité" . Poussée à fond, elle aboutit à une impasse ou à une contradiction. Passons à l' hylémorphisme aristotélicien. On le confond souvent avec le Vitalisme. Il est à regretter que Driesch n'eût pas inventé un autre nom pour désigner la "vis vitalis". Car "l'entélechie" chez Aristote signifie une tout autre chose. D'abord elle ne "réside" pas dans l'organisme; j'entends dire, elle ne réside pas dans l'organisme tout fait. Car c'est elle précisément qui le construit. Mais elle ne le construit pas du dehors, mais du dedans; en s'unissant à de la matière elle lui donne une "forme" particulière d'être vivant. La forme en question n'est point synonyme des contours extérieurs. Elle apporte à la matière une transformation profonde comparable au changement que subit l'hydrogène quand l'oxygène s'unit à lui en proportion de 2: 1. L'organisme qui doit son origine à l'union de la matière et de la forme possèdet des propriétés qui ne se trouvent identiques dans aucune des parties composantes. L'action que l'entéléchie exerce sur l'organisme n'est point comparable à l'action du "pilote qui gouverne son navire" (Aristote); elle n'est pas d'ordre de causalité efficiente (motrice) mais formelle. En se communiquant à la matière, elle lui détermine sa nature; elle lui indique son comportement spécifique, sa manière d'agir. Aucun organe n'agit à son propre titre, ni, par conséquent, pour son propre bien: chacun agit au titre de la "totallité" , et au profit de celle-ci. Voilà em même temps le sens profond de la finalité dans le système d'Aristote et de l'action immcmente. C'est grâce è l'entéléchie que l'organisme possède une structure supérieure è celle que nous rencontrons dans le monde inorganique. Ce dernier point ne doit pas nous créer trop de difficulté. Les biologues parlent communément de la "hiérarchie" dans la Nature, de la "gradation" dans ses créations, des différents "niveaux" de la perfection. On sait combien les partisans de la Ganzheittheorie insistent sur ce point (L. von Bertalanffy). Comme théorie philosophique l'hylémorphisme aristotélicien fait certainement bonne figure permi les théories que les modernes ont inventées pour expliquer "philosophiquement" l'organisme. A notre sens il les surpasse toutes, comme nous avons tâché de le montrer dans plusieurs de nos ouvrages sur le système d'Aristote. (shrink)

Abstract:Although best known to English-speaking readers as the general editor of the Dictionary of Untranslatables, the work of French philologist and philosopher Barbara Cassin is eclectic, encompassing literary studies, ancient philosophy, rhetoric, translation theory, psychoanalysis, politics, and more. From Presocratic philosophy to more recent reflections on Big Tech and democracy, Cassin's work is rooted in "sophistics," an approach that emphasizes the primacy of language in shaping our interactions with the world. Situating this sophistical approach vis-à-vis classical philology (Bollack) and the (...) philosophical tradition (Heidegger, Derrida), this essay explores the contribution of "sophistical reading" to our understanding of philosophical and literary texts. Showing how Cassin uses rhetorical theory to problematize any simple opposition of the latter, the essay concludes with a critical evaluation of Cassin's reading of Helen, Euripides' most sophistical play. (shrink)

It is a curious paradox that most of the original philosophers who were inspired by Husserl were realists, whereas Husserl himself was, or became, an idealist; an idealist, moreover, of a particularly extreme kind, closer, it would seem, to Fichte than to Kant. Such philosophers were not just phenomenologists who happened also to be realists; they found inspiration for their realism in Husserl’s phenomenology. Their realism, it is true, is closely bound up with their rejection of psychologism, a rejection inspired (...) by Husserl’s critique of psychologistic accounts of logic in his Prolegomena to Pure Logic. But there is nothing particularly phenomenological about this critique. It consists mainly of arguments designed to show the absurdities and contradictions to which psychologism leads, arguments whose acceptance involves no particular commitment to phenomenology. The parts of Logical Investigations which are most significant in the development of a specifically phenomenological conception of philosophy are Investigations V and VI. These contain ideas which are likely to be congenial to a realist. These are the intentionality of consciousness; the rejection of representationalist accounts of perception; an account of the validity of the objective reference of modes of consciousness in terms of the notion of evidence. (shrink)

Why do historians so often talk about objectivity, empathy, and fair-mindedness? What roles do such personal qualities play in historical studies? And why does it make sense to call them virtues rather than skills or habits? Historians' Virtues is the first publication to explore these questions in some depth. With case studies from across the centuries, the Element identifies major discontinuities in how and why historians talked about the marks of a good scholar. At the same time, it draws attention (...) to long-term legacies that last until today. Virtues were, and are, invoked in debates over the historian's task. They reveal how historians position themselves vis-à-vis political regimes, religious traditions, or neoliberal university systems. More importantly, they show that historical study not only requires knowledge and technical skills, but also makes demands on the character of its practitioners. This title is also available as Open Access on Cambridge Core. (shrink)

Ce deuxième tome des Hommes de la fraternité s'achève avec le règne de Constantin et le concile de Nicée (325). Les quelques deux cent cinquante évêques qui participent à ce concile dit " œcuménique " représentent bien mal, par leur provenance, ce qu'on appelait alors l'oïkouméné (l'ensemble des terres habitées). Mais le concile est présidé par l'empereur, et une ère nouvelle commence pour les chrétiens au sein de l'Empire. Ils sont si bien traités par le prince, ces évêques conciliaires, qu'ils (...) " se demandent s'ils ne sont pas déjà dans le Royaume de Dieu ". Il semble loin le temps de l'épître à Diognète (vers 195) qui parlait des chrétiens en ces termes : " toute terre étrangère leur est une patrie, toute patrie une terre étrangère. " avec Constantin s'inaugure ce qu'on appellera plus tard l'alliance du trône et de l'autel. Ce deuxième tome est celui d'un tournant décisif pour la suite de l'histoire. Mais l'historien qu'est Michel Clévenot se garde bien d'illustrer une thèse, fût-elle éclairante. Il donne au contraire à voir et à entendre la diversité des situations aux quatre coins de l'Empire et au sein des classes sociales si peu homogènes : le lecteur fait connaissance avec le " directeur de conscience " de la bourgeoisie d'Alexandrie, mais il visite aussi les petits agriculteurs d'Italie, d'Afrique du Nord ou des bords du Nil. Les querelles commerciales, les tensions économiques, les controverses théologiques, les affrontements politiques et guerriers, rien de tout cela n'est négligeable pour celui qui entend " l'appel de Jésus à ne pas déserter l'Histoire ". (shrink)

Recent debate over transubstantiation has concentrated either on transubstantiation as a kind of embarrassment in consequence of modern physics, or on the extent to which it is both a doctrine elaborated in the light of metaphysics and recoverable in consequence of metaphysics having been overcome. In this sense the tension between Aquinas' apparently metaphysical formulation of the doctrine and the less overtly metaphysical formula adopted by the Council of Trent has indicated a way of ‘rescuing’ or ‘recovering’ the doctrine.This article (...) argues that such a recovery is a false trail. Pope Paul VI was right to be wary of relativising the Eucharistic event to the believing community in any doctrine of transignification. Alternatively, attempts like Chauvet's and Macquarrie's to restate Eucharistic event in terms of Heidegger's Geviert presuppose Heidegger has succeeded in destroying the metaphysics of presence, so that they can use the fruits of his researches. What is actually at issue in thinking through transubstantiation is how the doctrine relates to conceptions of the physical: Aristotelian, what comes to be Newtonian, or postmodern conceptions which appear to eschew physics altogether.Heidegger's contribution to the debate would better point to how knowing anything means being included in and disclosed by what I know. A re‐investigation of transubstantiation might therefore take into account the extraordinary reappearance of the term ‘transubstantiation’ in current non‐theological investigations of performativity.Here transubstantiation would include not the maximal meaning of bread and wine as signs constituted in das Geviert, ‘after’ substance has been critiqued, but their minimality, in enacting a change in substance. This would confirm the divinising meaning of the Eucharistic event, which stresses how we are caught up into the divine. Thus, whereas in transignification the Eucharistic event occurs in consequence of the will of the community of believers, in transubstantiation it is the enactment of the community as community that is at issue, an enactment in consequence of no act of will of its own. In terms of the postmodern and non‐theological appropriation of the word transubstantiation, this means that I who participate in the Eucharistic am re‐ordered, or re‐materialised, or ‘trans‐substantiated’ in the Eucharistic event. (shrink)

This paper presents an analysis and discussion of the opinions of two generations of Asian parents with regard to their young children's education. A large number of parents were interviewed during 1970-1974 and a smaller number during 1995 to ascertain their views on a variety of topics relating to their children's early education. The findings are discussed in a qualitative way and reveal the increasing satisfaction of Asian parents with their children's education. A higher proportion of the mothers of the (...) 1990s help their children with homework, read them stories and are generally more participatory in their children's education compared with the 1970s group. The second generations are concerned with the lack of facilities for the teaching of mother tongues in schools. These and other findings are discussed within the changing lifestyles of second-generation Asians. (shrink)

The author probes Jullien on the problem of time, which is at the heart of European philosophy, while allowing himself to embrace an intelligibility of the ‘infra-philosophical’ leading to a ‘living in philosophy’. The question is both intriguing and rewarding: ‘what the Chinese have thought because they have not thought time’. Yet the author wonders: does Jullien pay more attention to the Greeks than to the Hebrews vis-à-vis China with regard to the concept of time? Jullien’s text on time of (...) course is a piece in a much larger set of texts that bring to the fore questions of life; the author offers, with generosity, much broader thoughts on the possibility of Jullien speaking French while thinking Chinese, and the enigma of living (say in Augustine and Montaigne) within a philosophy of transcendence in the West as opposed to the immanence of philosophy of living in China. (shrink)

Study on the works of Sankaracarya; includes English translation of selected stotras of Sankaracarya.

Dans sa Critique du droit politique hégélien , Marx est guidé par la démarche génético-critique de Feuerbach à qui il emprunte une logique de la transposition analogique. Il s'efforce d'y circonscrire « Vidée spécifique de la constitution politique » à travers une lecture minutieuse et patiente des paragraphes 261-313 des Grandes Lignes de la Philosophie du Droit de Hegel à qui il reproche d'insérer le politique dans une structure présupposée : « Hegel donne à sa logique un corps politique; il (...) ne donne pas la logique du corps politique ». En récusant la réponse — « non-critique et mystique » — que Hegel donne à son étude — « lucide » — de la modernité et en introduisant le concept de démocratie — « énigme résolue de toutes les constitutions » — comme inversion du concept hégélien de l'État, la Critique ne nous semble pas parvenir même dans sa timide proclamation de la disparition de l'État à signer une rupture avec Hegel. Hypercritique vis-à-vis Hegel, l'herméneutique marxienne mise en oeuvre dans la Critique partage naïvement les postulats hégéliens.In his Critique of Hegel's Philosophy of Right, , Marx is guided by Feuerbach's genetic-critical approach, from whom he borrows a logic of analogical transposition. He attempts to limit "the specific idea of the political constitution" through a careful and patient reading of paragraphs 261-313 of Hegel's Fundamentals of the Philosophy of Right whom he reproaches for the insertion of politics in a presupposed structure: "Hegel gives his logic a political form; he does not provide the logic of political form." In challenging the "non-critical and mystical" answer that Hegel gives to his "lucid" study of modernity, and in introducing the concept of democracy — "the resolved enigma of all constitutions" — as an inversion of the Hegelian concept of the state, the Critique does not strike us with its timid proclamation of the disappearance of the state, as signifying a break with Hegel. Hypercritical of Hegel, the Marxian hermeneutic outlined in the Critique naively shares Hegelian presuppositions. (shrink)

On Vedantic way of living, with paraphrase in Telugu.

Recent debate over transubstantiation has concentrated either on transubstantiation as a kind of embarrassment in consequence of modern physics, or on the extent to which it is both a doctrine elaborated in the light of metaphysics and recoverable in consequence of metaphysics having been overcome. In this sense the tension between Aquinas' apparently metaphysical formulation of the doctrine and the less overtly metaphysical formula adopted by the Council of Trent has indicated a way of ‘rescuing’ or ‘recovering’ the doctrine.This article (...) argues that such a recovery is a false trail. Pope Paul VI was right to be wary of relativising the Eucharistic event to the believing community in any doctrine of transignification. Alternatively, attempts like Chauvet's and Macquarrie's to restate Eucharistic event in terms of Heidegger's Geviert presuppose Heidegger has succeeded in destroying the metaphysics of presence, so that they can use the fruits of his researches. What is actually at issue in thinking through transubstantiation is how the doctrine relates to conceptions of the physical: Aristotelian, what comes to be Newtonian, or postmodern conceptions which appear to eschew physics altogether.Heidegger's contribution to the debate would better point to how knowing anything means being included in and disclosed by what I know. A re‐investigation of transubstantiation might therefore take into account the extraordinary reappearance of the term ‘transubstantiation’ in current non‐theological investigations of performativity .Here transubstantiation would include not the maximal meaning of bread and wine as signs constituted in das Geviert, ‘after’ substance has been critiqued, but their minimality, in enacting a change in substance . This would confirm the divinising meaning of the Eucharistic event, which stresses how we are caught up into the divine. Thus, whereas in transignification the Eucharistic event occurs in consequence of the will of the community of believers, in transubstantiation it is the enactment of the community as community that is at issue, an enactment in consequence of no act of will of its own. In terms of the postmodern and non‐theological appropriation of the word transubstantiation, this means that I who participate in the Eucharistic am re‐ordered, or re‐materialised, or ‘trans‐substantiated’ in the Eucharistic event. (shrink)

MEDIEVAL AND RENAISSANCE LOGICALEXANDER BROADIE, Introduction to medieval logic. Oxford: Clarendon Press, 1987. vi + l5Opp. £20.00.CHARLES B. SCHMITT, QUENTIN SKINNER, ECKHARD KESSLER, JILL KRAYE, The Cambridge historj. of renaissance philosophj.. Cambridge: Cambridge University Press, 1988, xiii + 968 pp. £5O.OO/$79.jO.GERMAN TRADITIONSSTEPHEN PRIEST, Hegel's critique of Kant. Oxford: Clarendon Press, 1987. xii + 229 pp. £22.50.NORBERT HINSKE, Kant 7 Index, Band 2, Stellenindex und Konkordanz zu “Zmmanuel Kant's Logik”. Erstellt in Zusammenarbeit mit Heinrich P. Delfosse und Heinz Schay. Stuttgart-Bad Cannstatt: (...) Frommann-Holzboog, 1986. xlviii + 633 pp. DM 475.FREGE STUDIESGOTTLOB FREGE, Die Grundlagen der Arithmetik. Eine logisch mathematische Untersuchung über den Begrif der Zahl. Centenarausgabe. Mit ergänzenden Texten kritisch herausgegeben von Christian Thiel. Hamburg: Felix Meiner Verlag, 1986. 187 + Ixiii. pp. DM 120.G. WECHSUNG, Frege Conference 1984. Berlin: Akademic Verlag, 1984. 408 pp. DDR-DM5 1.ANGLO–SAXON TRADITIONSN. B. COCCHIARELLA, Logical studies in early analytic philosophy. Columbus, Ohio: Ohio State University Press, 1987. 295 pp. $30.00.PAUL GOCHET, Ascent to truth. A critical exumination of Quine‘s philosophy. Miinchen: Philosophia Verlag, 1986. 201 pp. DM59.BARRY M. TAYLOR, Michael Dummett: contributions to philosophy. Dordrecht: Martinus Nijhoff, 1987. xii+ 339 pp. £47.25.OBJECTS OF THOUGHTB. HALE,objects. Oxford: Basil Blackwell, 1987; New York: Basil Blackwell, 1988. viii + 282pp. £27.50.ANTHONY PALMER, Concept and object. The unity of the proposition in logic and psychology. London and New York: Routledge, 1988. xvi + 144 pp. £19.95.NON–CLASSICAL LOGICSG. PRIEST, In contradiction: a study of the transconsistent. Dordrecht, Boston, Lancaster: Martinus Nijhoff Publishers, 1987. xvf 279 pp. $49.50.JÜRGEN WALTHER, Logik der Fragen, Berlin, New York: de Gruyter, 1985. viii + 334pp. DM 98.MISCELLANEOUSF. ENRIQUES, Per la storia della logica. Photostatic reproduction of the 1922 edition. Foreword by Raffaella Simili. Bologna: Zanichelli, 1987. xxii + 302 pp. 18,000 Lire.PAUL WEINGARTNER and GERHARD SCHURZ, Logic, philosophy of science and epistemology. Proceedings of the 11th International Wittgenstein Symposium, 4th to 13th August 1986, Kirchberg am Wechsel. Selected papers. Vienna: Holder-Pichler-Tempsky, 1987. 430 pp. £54.00.G. TAKEUTI, Proof theory. Second edition. Amsterdam: North-Holland, 1987. 490 pp. $64.00. (shrink)

Computer science only became established as a field in the 1950s, growing out of theoretical and practical research begun in the previous two decades. The field has exhibited immense creativity, ranging from innovative hardware such as the early mainframes to software breakthroughs such as programming languages and the Internet. Martin Gardner worried that "it would be a sad day if human beings, adjusting to the Computer Revolution, became so intellectually lazy that they lost their power of creative thinking" (Gardner, 1978, (...) p. vi-viii). On the contrary, computers and the theory of computation have provided great opportunities for creative work. This chapter examines several key aspects of creativity in computer science, beginning with the question of how problems arise in computer science. We then discuss the use of analogies in solving key problems in the history of computer science. Our discussion in these sections is based on historical examples, but the following sections discuss the nature of creativity using information from a contemporary source, a set of interviews with practicing computer scientists collected by the Association of Computing Machinery’s on-line student magazine, Crossroads. We then provide a general comparison of creativity in computer science and in the natural sciences. (shrink)

This volume presents, in a critical edition, the last part (Books VII-X) of the compilation of Greek commentaries on Aristotle's Nicomachean Ethics together with the corresponding text of the ethics itself, in the Latin translation of Robert Grosseteste, bishop of Lincoln (+1253), the first part of which (Books I-VI) appeared in 1973. Thanks to this translation the composite Commentary had a great impact on the scholastic interpretation of the Ethics, as is witnessed by the works of Albert the Great and (...) John Buridan. The Latin text also contributes to an improvement of the Greek text of the Commentary, for it offers a more complete and a less corrupted version than the Greek manuscripts. (shrink)

Translation and interpretation of selected Hadith on Islamic ethics and coduct.

Festschrift in honor of Visvamūrti Śāstrī, born 1946, Sanskritist; comprises contributed articles on his life and works, Vedic and Sanskrit literature.

The purported failures of ergodic theory (seen in its often proved ineptitude to ground a mechanical explanation of thermodynamics) are shown to arise from misconception of the functions served by scientific explanation. In fact, the predictive failures of ergodic theory are precisely its points of greatest physical utility, where genuinely new knowledge about actual physical systems can be obtained, once the links between explanation and reconstructive estimation are recognized.

The dramatic rise in inequality in the United States over the past generation has occasioned considerable attention from economists, but strikingly little from students of American politics. This has started to change: in recent years, a small but growing body of political science research on rising inequality has challenged standard economic accounts that emphasize apolitical processes of economic change. For all the sophistication of this new scholarship, however, it too fails to provide a compelling account of the political sources and (...) effects of rising inequality. In particular, these studies share with dominant economic accounts three weaknesses: they downplay the distinctive feature of American inequality —namely, the extreme concentration of income gains at the top of the economic ladder; they miss the profound role of government policy in creating this “winner-take-all” pattern; and they give little attention or weight to the dramatic long-term transformation of the organizational landscape of American politics that lies behind these changes in policy. These weaknesses are interrelated, stemming ultimately from a conception of politics that emphasizes the sway of the “median voter” in electoral politics, rather than the influence of organized interests in the process of policy making. A perspective centered on organizational and policy change —one that identifies the major policy shifts that have bolstered the economic standing of those at the top and then links those shifts to concrete organizational efforts by resourceful private interests —fares much better at explaining why the American political economy has become distinctively winner-take-all. (shrink)

В книге представлены итоги исследований формирования важного направления в российской и мировой социологии, актуального для всех общественных наук - социологической теории компромисса.

В книге представлены итоги исследований формирования важного направления в российской и мировой социологии, актуального для всех общественных наук - социологической теории компромисса.

In the last 25 years, Roman Catholic moral theology has debated issues ranging from the sources of moral theology to the role of ecclesiastical authority in moral theology. In 1993, Pope John Paul II issued his encyclical letter Veritatis Splendor, which addresses issues in fundamental moral theology. The encyclical must be understood against the background of ongoing debates since Pope Paul VI's 1968 encyclical on birth control (Humanae Vitae). It is not clear what the impact of Veritatis Splendor (...) will be. However, it seems safe to say that it will be deployed in debates about issues such as birth control, artificial reproduction, sterilization, and abortion. (shrink)

A number of scholars have highlighted the role of employers in shaping the development of the welfare state. Yet the results of this research have often been ambiguous or disputed because of insufficient attention to theoretical, conceptual, and methodological problems in the study of political influence. This article considers three of these problems in turn: the failure to distinguish and investigate multiple mechanisms of exercising influence, the misspecification of preferences, and the inference of influence from ex post correlation between actor (...) preferences and outcomes. We demonstrate the importance of each through a reexamination of the early development of the American welfare state. The striking feature we suggest is neither business dominance nor weakness but marked variation in influence over time and across institutional settings. (shrink)