Universal basic income proposes providing instalments of constant magnitude to all. One problem with a stable basic income across life is that it seems unfair to shorter-lived persons, who are worst-off due to premature death and receive less over their whole lives. Basic capital solves this problem by providing a one-off grant to the young, but I argue that it mistreats long-lived persons, as it does not guarantee their real freedom across life. There is a dilemma between these proposals (...) regarding their respective unfairness to the short- and long-lived. The solution I propose is a net basic income of decreasing magnitude until a specific age, after which the income is constant. This solution is compatible with constant income benefits across life, and it offers a fair answer to the problem of unequal longevity, a widely neglected but essential challenge in debates about basic income. (shrink)

Several authors have argued that socially significant places such as countries, cities and establishments are immaterial objects, despite their being spatially located. In contrast, we aim to defend a reductive materialist view of such entities, which identifies them with their physical territories or premises. Accordingly, these are all material objects; typically, aggregates of land and infrastructure. Admittedly, our terms for these entities may also sometimes be used to denote their associated groups of people. But as long as countries, cities (...) and establishments are understood as places, we submit, they are all material objects: the physical territories or premises of their associated groups. (shrink)

On Nguyễn An Ninh political and social views.

Uma exegese filosófica da problemática do niilismo na obra de Cioran, partindo de uma análise lexicográfica dos usos discursivos deste conceito, mas sem se limitar a ele (que está longe de ter um estatuto privilegiado no discurso cioraniano). Levando em conta a reviravolta que marca uma cisão no âmago da obra de Cioran, na transição entre seus escritos romenos e franceses, e combinando à lexicografia um procedimento propriamente hermenêutico do tema do niilismo, conclui-se com uma reflexão sobre o nexo entre (...) niilismo e humor na obra francesa de Cioran, notadamente em Silogismos da amargura (1952), em contraste com o niilismo da “seriedade infinita” (sinônimo de desespero) que caracteriza a sua obra romena. (shrink)

This book is a philosophical reflection on the experience of time from within exile. Its focus on temporality is unique, as most literature on exile focuses on the experience of space, as exile involves dislocation, and moods of nostalgia and utopia. Marcia Sá Cavalcante Schuback proposes that in exile, time is experienced neither as longing back to the lost past nor as wanting a future to come but rather as a present without anchors or supports. She articulates this present as (...) a "gerundive" mode, in which the one who is in exile discovers herself simply being, exposed to the uncanny experience of having lost the past and not having a future. To explore this, she establishes a conversation among three authors whose work has exemplified this sense of gerundive time: the German philosopher Martin Heidegger, the French writer and essayist Maurice Blanchot, and the Brazilian writer Clarice Lispector. The book does not aim to discuss how these authors understand the relation between time and exile, but presents a conversation with them in relation to this question that reflects new aspects in their work. Attempting to think and express this difficult sense of time from within exile, Time in Exile engages with the relation between thought and language, and between philosophy and literature. Departing from concrete existential questions, Sá Cavalcante Schuback reveals new philosophical and theoretical modes to understand what it means to be present in times of exile. (shrink)

This book is a philosophical reflection on the experience of time from within exile. Its focus on temporality is unique, as most literature on exile focuses on the experience of space, as exile involves dislocation, and moods of nostalgia and utopia. Marcia Sá Cavalcante Schuback proposes that in exile, time is experienced neither as longing back to the lost past nor as wanting a future to come but rather as a present without anchors or supports. She articulates this present as (...) a "gerundive" mode, in which the one who is in exile discovers herself simply being, exposed to the uncanny experience of having lost the past and not having a future. To investigate this, the book establishes a conversation among three authors whose work has exemplified this sense of gerundive time: the German philosopher Martin Heidegger, the French writer and essayist Maurice Blanchot, and the Brazilian writer Clarice Lispector. The book does not aim to discuss how these authors understand the relation between time and exile but enters in conversation with them in relation to this question. Attempting to think and express this difficult sense of time from within exile, the book engages with the relation between thought and language, and between philosophy and literature. Departing from concrete existential questions, it opens new philosophical and theoretical modes through which to understand what it means to be present in times of exile. (shrink)

Despite being increasingly available to us all, retirement pensions remain unequally distributed: between rich and poor, young and old, men and women, and possibly different generations. As this topic receives little attention in moral and political philosophy, the articles in this thesis aim to deliver an original account of justice in retirement pensions along liberal egalitarian lines. The first part defends retirement pensions as a distribution of free time. It shows that including free time in the list of goods that (...) liberal egalitarians prioritise is plausible and avoids problems that would otherwise arise with other candidates, most notably leisure. Retirement as free time is an essential feature of liberal egalitarian societies by (re)distributing the means to pursue any life project, and especially valuable for the poor who work and contribute the longest. The second part makes a case for 'libertirement', a proposal to increase the freedom to enjoy free time across life, as a matter of justice between those who live long and those who die early. Specifically, I propose adding reverse pensions and sabbaticals on top of old-age retirement. Besides showing the importance of longevity for age-group justice, I also draw implications for distributing unconditional basic income and income taxes across life, which I suggest may offer alternative paths to libertirement. Finally, the third part discusses the cases of pension inequality between genders and generations, pushing us to refine our account further. I conclude that there is often a mismatch between liberal egalitarian justice and the design of retirement schemes. The solution is often but not always to reform these systems. Sometimes, we have reasons to revise our very own principles of justice. (shrink)

In this article, a discussion about memory in exile is presented that takes up the thesis that exile is a condition of post-existence and afterness. The main claim is that exile is not only existence after a cut and separation but is an existing as afterness, in a “present tension” of being with the without and without a with. It reveals a sense of the present and of presence as multi-directed movements, as clusters of echoes and delayings. In exile, memories (...) are not the continuous simultaneity of double images but are rather “photisms,” shimmering between images, the coming and going between languages, experiences, a longing back and forth. Exilic memory is the experience that bears witness to the present as the movement of presencing, of appearing while sliding away. (shrink)

Par son seul titre, l’ouvrage d’Anthony Long affirme déjà sa singu­larité. C’est en effet une de ses thèses centrales que, parallèlement à son allégeance stoïcienne, la philosophie d’Épictète se conforme, plus que toute la tradition stoïcienne antérieure, à un modèle socratique : « il y a toujours une tendance forte à considérer Épictète simplement comme un stoïcien orthodoxe. Je préfère le voir comme un penseur et un éducateur plus indépendant, stoïcien quant à son orientation générale, mais...

The philosophy of Epictetus, a freed slave in the Roman Empire, has been profoundly influential on Western thought: it offers not only stimulating ideas but practical guidance in living one's life. A. A. Long, a leading scholar of later ancient philosophy, gives the definitive presentation of the thought of Epictetus for a broad readership. Long's fresh and vivid translations of a selection of the best of Epictetus' discourses show that his ideas are as valuable and striking today as (...) they were amost two thousand years ago. This is a book for anyone interested in what we can learn from ancient philosophy about how to live our lives. (shrink)

Là où on peut dater les commentaires d'Averroès sur Aristote, le Commentaire Moyen d'une œuvre donnée peut être considéré comme antérieur au Commentaire Long. En accompagnement de sa belle édition du Commentaire Moyen d'Averroès sur leDe anima, A. Ivry a soutenu que dans ce cas-ci les choses sont inversées et que le Commentaire Moyen duDe animaest “une version abrégée et révisée” du Commentaire Long de la même œuvre. Ivry développe sa thèse avec le plus de détails dansArabic Sciences (...) and Philosophy, 5. Là, il soutient que deux passages dans le Commentaire Moyen duDe animase rapportent nominalement au Commentaire Long, qu'un troisième passage fait allusion au Commentaire Long, et que dans d'autres passages le Commentaire Moyen et le Commentaire Long utilisent une phraséologie semblable et qu'on peut considérer que le premier a été la version abrégée du second. Le présent article répond à cette thèse de la manière suivante: les deux passages dans le Commentaire Moyen qui semblent selon d'lvry se rapporter explicitement au Commentaire Long peuvent vraisemblablement être compris comme des references a l'intérieur du Commentaire Moyen lui-même. Le passage qu'il comprend comme faisant allusion au Commentaire Long ne fait pas réellement allusion à cette œuvre, mais constitue une référence non-equivoque à une section ultérieure du Commentaire Moyen. II n'y a rien qui justifie le fait de regarder les passages dans le Commentaire Moyen cités par Ivry et utilisent une phraséologie semblable à celle du Commentaire Long comme des emprunts faits à ce dernier. Au cours de son argumentation, Ivry mentionne la position d'Averroes sur la nature de l'intellect materiel de l'homme, question qui a donne a Averroes le plus de peine dans ses commentaires sur le De anima d'Aristote et qui, depuis lors, a le plus intrigue ceux qui etudient Averroes. Le présent article souligne que sur le sujet de l'intellect materiel de l'homme, ni le Commentaire Moyen, ni le Commentaire Long sur leDe animan'empruntent I'un a l'autre, car les conceptions de l'intellect matériel qu'ils embrassent sont différentes et incompatibles. (shrink)

"Ce livre propose en deux volumes une vue d'ensemble de l'histoire de la philosophie islamique depuis ses origines au ville siècle jusqu'à son déclin au IIIe siècle. Sa principale idée est que la force de la philosophie islamique à ses débuts a été la conciliation entre la raison et la foi, entre la philosophie d'Aristote et la révélation coranique grâce aux Mutazilites et aux philosophes, Al-Kindi et Al-Fârâbî. Dans ce premier livre, nous racontons la genèse de la philosophie islamique grâce (...) aux sources antiques de la Perse et de la Grèce et à la culture latine qui ont été associées à la révélation coranique. Le mutazilisme qui a été la première théologie dans l'histoire de l'Islam, a été éminemment rationnel et conciliateur. Mais le monde musulman a perdu cet héritage suite à une réaction forte des Acharites et des Hanbalites qui ont évincé les Mutazilites. Pourtant, il resta au monde musulman, la philosophie d'obédience grecque qui a parcouru un long chemin avec Al-Kindi et Al-Fârâbî. Or, celle-ci a été à son tour oubliée par les musulmans en raison d'une nouvelle orientation de la philosophie par Ibn-Rûshd et par ibn-Sina qui a abouti à son déclin."--Page 4 of cover. (shrink)

Au cours des années 1770, ayant trouvé sa vocation de réformateur du droit et guidé par le principe du plus grand bonheur du plus grand nombre, Jeremy Bentham rassemble ses idées dans de volumineux manuscrits qu’il classe sous le titre de « principes préparatoires ». La publication récente de ces feuillets par Douglas Long et Philip Schofield entr’ouvre la porte de l’atelier du philosophe au tout début de sa carrière. Car la décennie 1770 est particulièrement féconde pour Bentham. C’est (...) pend... (shrink)

In this paper we distinguish two dimensions in which the reclamation of slurs can succeed (or fail). By reclamation we refer to the linguistic practice whereby certain speakers employ slurs in order to express pride, foster camaraderie, manifest solidarity, subvert extant structures of discrimination, and so on. Reclamation can succeed, we propose, in at least two senses: in terms of felicity, insofar as a certain use of a slur counts as a move within a reclamatory practice; and in terms of (...) accomplishment, insofar as it achieves the goals typically associated with reclamation. In the first part, we present the distinction between felicity and accomplishment. In the second, we show that it provides a deeper understanding of the worries and concerns to which reclamation may give rise within and outside the academic debate. This distinction thus constitutes a valuable addition to the theoretical toolkit for analyzing the phenomenon of reclamation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.1 (2003) 121-122 [Access article in PDF] Harold Tarrant. Plato's First Interpreters. Ithaca, NY: Cornell University Press, 2000. Pp. viii + 263. Cloth, $55.00. This is Tarrant's third book on the ancient Platonist tradition, following his Scepticism or Platonism? (1985) and Thrasyllan Platonism (1993). In those earlier volumes his focus was on the first centuries bc and ad. Here his scope is much (...) wider. Stating that "Platonic interpretation is today at a crossroads," he has written a book that explores "ancient attempts to wrestle with this corpus," with the ultimate objective "to encourage a fresh, almost primitive reading of Plato himself" (vii).He begins engagingly by confronting the ancients with questions any modern reader of Plato must ask: What kind of text is this? Are there doctrines here? Where do I look for Plato's doctrines? The second part of his book is a historical survey, taking us from Plato, the early Academy and Aristotle, through the Hellenistic and early Roman Imperial period, and concluding with the principal Neoplatonist interpreters. In the third and longest part, he focuses on the interpretation of specific dialogues, giving most space to the Gorgias and Theaetetus, but also dealing in particular detail with the Meno, Parmenides, and Philebus. Something is said about every dialogue, but Tarrant writes only briefly about such major works as the Republic and Timaeus. He explains his selectivity (not very convincingly) as due to his wish to "discuss issues of meta-interpretation, with emphasis on the period before Plotinus" (198).Taking his book as a whole, one realizes that few strands of modern interpretation were not prefigured to quite a large extent in antiquity. The two most obvious exceptions are the chronological and developmental approach (Early, Middle, and Late), at present under strong attack from some quarters, and the theological, numerological, and allegorical readings practiced by Neoplatonists. Plato's ancient interpreters were doctrinal unitarians, but they implicitly anticipated our tendency to distinguish "Socratic dialogues," which some of them called "gymnastic" and "inquisitive," from such "canonical" works as the Phaedo,Republic, Symposium, and Timaeus, to which they applied the labels "dogmatic" and "expository." And they recognized that both types of characteristics could be found in the same dialogue, as in the Meno and Theaetetus. Plato himself, they proposed, spoke primarily through the voices of Socrates, Timaeus, and the Eleatic and Athenian strangers; but other characters, such as Pausanias in the Symposium, or Protagoras in the dialogue of that name, utter thoughts with some philosophical value. In explaining difficult passages of one dialogue, they would typically refer to passages from other parts of the corpus. An especially intriguing instance is the strategy of the Anonymous Commentator on the Theaetetus, who reads the Meno into the dialogue on which he is officially commenting.Ancient scholars, just like ourselves, asked questions about the unifying themes of complex dialogues. Hence the sub-titles given to certain works: "On the soul" for the Phaedo, and "On justice" for the Republic, etc. For Olympiodorus (whose commentary on the Gorgias Tarrant has recently co-edited [Leiden, 1998]), earlier interpreters have seriously erred by giving too limited an account of that dialogue's scope. It is not, he says, simply about rhetoric, nor about justice and injustice; nor is its theme the divine demiurge (as some Neoplatonists had strangely proposed, on the basis of the concluding myth). Rather, the subject of the Gorgias is "the ethical principles that lead to constitutional well-being" (125). [End Page 121] However, Olympiodorus's eminently "sensible" reading (as Tarrant calls it) is deeply embedded in the Neoplatonic contrast between the "purificatory virtues" of the Phaedo and the "constitutional virtues" of Republic4.Strong or weak scepticism, esotericism, unwritten doctrines, spurious versus genuine, a canon of central dialogues, dramatic considerations, and the philosophical importance or non-importance of the dialogues' prologues—all of these are interpretive approaches that Tarrant surveys in this immensely learned book, and all of them continue to resonate for us. Modern scholars, who emphasize the literary and philosophical unity of each dialogue, are walking... (shrink)

个人主体性发展是当代人学研究的重要理论课题。本书从“主体性黄昏”问题入手,通过“特指还是泛指”的追问分析,认为走向黄昏的仅是工具性主宰下的个人主体性样态。.

Signs and States, programme financé par l'ERG (European Research Council), a pour but d'explorer la sémiologie de l'Etat du XIIIe siècle au milieu du XVIIe siècle. Textes, performances, images, liturgies, sons et musiques, architectures, structures spatiales, tout ce qui contribue à la communication des sociétés politiques, tout ce qu'exprime l'idéel des individus et leur imaginaire, est ici passé au crible dans trois séries de rencontres dont les actes ont été rassemblés dans une collection, Le pouvoir symbolique en Occident (1300-1640). Ces (...) volumes, adoptant une perspective pluridisciplinaire et comparative dans une visée de long terme, combinent études de cas, analyses conceptuelles et réflexions plus théoriques. Et les réponses à ce questionnaire, issu d'une réflexion sur une histoire culturelle poursuivie sur plus de cinq siècles, remettent en cause une histoire de l'Occident latin où l'on opposerait Eglise et Etat : la mutation culturelle engendrée par la réforme grégorienne qui, tout en assurant d'abord le triomphe de la papauté, a donné à l'Etat moderne les moyens d'assurer sa propre légitimité en créant les conditions d'une révolution du système de communication. Elle engendre un partage du pouvoir symbolique et des processus de légitimation avec l'Etat : la capacité de ce dernier à se légitimer par le consentement de la société politique en dehors de la contingence religieuse est une spécificité de l'Occident latin, clé de l'essor des Etats modernes européens. (shrink)

This is an edition of one of the crucial texts of Renaissance skepticism, Quod nihil scitur, by the Portuguese scholar Franciso Sanches. The treatise, first published in 1581, is a refutation of Aaristotelian dialectics and scientific theory in the search for a true scientific method. This volume provides a critical edition of the original text, an English translation (the first ever published), a substantial introduction, and comprehensive annotation.

The Western tradition of philosophy began in Greece with a cluster of thinkers often called the Presocratics, whose influence has been incalculable. They include the early Ionian cosmologists, Pythagoras, Heraclitus, the Eleatics (Parmenides, Melissus, and Zeno), Empedocles, Anaxagoras, the atomists and the sophists. All these thinkers are discussed in this 1999 volume both as individuals and collectively in chapters on rational theology, epistemology, psychology, rhetoric and relativism, justice, and poetics. A chapter on causality extends the focus to include historians and (...) medical writers. (shrink)

Religious way of life and code of conduct according to the Hinduism and as advocated by Swami Pujyapāda, Hindu religious leader.

Samatavilasa, The Radiant Sameness, shows the way of finding our fallen condition itself as redemptive. We are not merely to accept our pain and our mortal condition but to live these and become these. In becoming that pain lies our bliss, in living our mortality immortality. That alone is the highest bliss and absolute, that alone is salvation the final, this our becoming one with our mortal and absolutely tragic lot. That is what the state of samata, sameness, is. Only (...) that man is a mukta, a liberated soul, who can look alike on Maya and Brahman, on reality and appearance, on bondage and liberation, on life and death, on misery and joy. Not that there is an actual state called the state of liberation, an actual bliss that is absolute and highest, for terms like absolute and highest turn out to be relative, and, therefore, mis-leading. Hypostati-zation of samata would not work, for all hypo-statization is rooted in our narcissistic passion. Yet Samatavilasa would not, in actual fact does not, encourage us to look alike on these opposites constitutive of our mortal being as long as we fight a desperate fight against our inevitable and destined fate, fate the mortal; a stern discipline we have to undergo before we can even think of samata, sameness, not to speak of living it. For, not before dying unto himself can a man look alike on these dualities, the stuff our mortal life and being are made of. (shrink)

Study on the ideology of Krishna, Hindu deity, as depicted in the Mahābhārata, Hindu epic.

With a history dating back at least 3000 years, the philosophical tradition of India is one of the oldest to continue to thrive today. Encompassing a wide variety of worldviews, Indian philosophy includes perspectives that have ongoing relevance to contemporary issues such as the nature of consciousness, the relationship between philosophy and the good life, the existence of a divine reality, and the meaning of happiness. Contrary to widespread stereotypes, Indian philosophy is not simply an extension of Indian religion. Scepticism (...) is a pervasive feature of this discourse, and there is even a school of thought which affirms materialism. The idea of a divine reality is debated extensively, not only in terms of the existence of such a reality-"Is there a God?"-but also in terms of its nature-"What is God?" This book, drawing upon some of the latest research in the field, traces the history of the Indian philosophical tradition from ancient times to the present, outlining the views and major thinkers of such schools of thought as Vedanta, Jainism, Buddhism, and many more. Jeffery D. Long treats each system, however, not simply as an historical artifact, but as a living reality with important insights to offer our world today. It is essential reading for anyone interested in world philosophies and how they address the 'big questions' that have always engaged human beings. (shrink)

L'éthique classique hérite avec Diogène de Sinope de l'idée maîtresse de simplicité, dont l'individu peut faire l'expérience dans l'existence, et dont la jarre est le symbole. L'école cynique, dont Diogène est le représentant, enseigne une pratique de l'absence de souffrance (apathia), caractérisitique d'une simplicité déterminée par la contrainte ou acquise par l'exercice volontaire de l'abandon de certains traits propres à notre identité locale, de ce qui nous entraîne à nous abuser nous-mêmes, et donc à nous décevoir sur le long (...) terme; c'est une réflexion et un engagement personnel vers une utopie, où nous nous attacherions à l'essentiel dans la vie. Ce qui est simple pour moi, devrait l'être aussi pour autrui, ce qui ne veut pas dire qu'il ne faille pas faire un effort pour réaliser une vie bonne, puisque l'homme est traversé par des désirs et des besoins, ceci depuis l'enfance. Nietzsche parle de Diogène comme d'un premier cosmopolite et bon Européen, puisque le cynique a saisi certaines composantes éthiques classiques de base, qui traverseront l'histoire des éthiques ultérieures non seulement de la Grèce et de la Macédoine, mais préfigurant une ligne directrice de l'éthique chrétienne, ayant des accents d'une sagesse hindoue et bouddhiste ancienne de l'Orient. (shrink)

RésuméSi l’œuvre d'Averroès est souvent considérée comme étant le sommet de la méthode démonstrative aristotélicienne dans la philosophie arabe, un bref passage de sonGrand commentaireàMétaphysiqueΓ.2 d'Aristote souligne l'importance primordiale de la dialectique et suggère d'examiner à nouveaux frais le statut de la dialectique et de la démonstration dans l’œuvre philosophique d'Averroès. Dans ce passage, Averroès décrit la dialectique comme une forme acceptable de philosophie et le dialecticien comme un certain type de scientifique. En mettant la dialectique et la démonstration à (...) un niveau égal ou presque, Averroès semble aller contre sa propre conception d'une distinction entre des types d'hommes dits “dialectiques” et “démonstratifs”, qu'il développe dans sonTraité décisif.En outre, cette interprétation deMétaphysiqueΓ.2 contredit aussi son explication du même passage dans leCommentaire moyen sur la Métaphysique, et la description donnée par Aristote lui-même de la dialectique tout au long de laMétaphysique, à savoir que, dans leGrand commentaireàMétaphysique, il s’écarte de ses vues antérieures en décrivant la dialectique comme une partie nécessaire de la métaphysique, même si la centralité de l'argumentation dialectique pourrait remettre en question le projet de la métaphysique tout entier et, par là, celui des sciences dont les démonstrations s'appuient sur le terrain métaphysique, c'est-à-dire toutes les sciences. Averroès ne souligne pas cette vue, mais sa présence n'en est pas moins ambiguë. (shrink)

A first-century Stoic, Epictetus argued that we will always be happy if we learn to desire that things should be exactly as they are. His Enchiridion distills his teachings to illuminate a way to a tranquil life.

Highlights the central issues currently being debated within cultural anthropology, and documents the most original theoretical trends now affecting the field ...

In principle, a proof can be any sequence of logical deductions from axioms and previously-proved statements that concludes with the proposition in question. This freedom in constructing a proof can seem overwhelming at first. How do you even start a proof? Here’s the good news: many proofs follow one of a handful of standard templates. Proofs all differ in the details, of course, but these templates at least provide you with an outline to fill in. We’ll go through several of (...) these standard patterns, pointing out the basic idea and common pitfalls and giving some examples. Many of these templates fit together; one may give you a top-level outline while others help you at the next level of detail. And we’ll show you other, more sophisticated proof techniques later on. The recipes below are very specific at times, telling you exactly which words to write down on your piece of paper. You’re certainly free to say things your own way instead; we’re just giving you something you could say so that you’re never at a complete loss. (shrink)

A commentary on al-Yazdī's gloss on al-Taftāzānī's Tahdhīb al-manṭiq wa-al-kalām; logic, Arabic logic; early works to 1800.