"Based on the reading of the only twelfth-century manuscript of the Enigma extant, Charleville MS. 114, and an examination of the fifteenth-century manuscript Uppsala C. 79." Revision of the editor's thesis, Catholic University of America, 1971, presented under title: The enigma fidei of William of Saint Thierry, a translation and commentary. Bibliography: p. 119-120.

Valorising the biocultural heritage of common goods could enable peasant farmers to achieve socially and economically inclusive sustainability. Increasingly appreciated by consumers, peasant heritage products offer small farmers promising opportunities for economic, social and territorial development. Identifying the obstacles and levers of this complex, multi-scale and multi-stakeholder objective requires an integrative framework. We applied the panarchy conceptual framework to two cases of participatory research with small quinoa producers: a local fair in Chile and quinoa export production in Bolivia. In both (...) cases, the “commoning” process was crucial both to bring stakeholders together inside their communities and to gain outside recognition for their production and thus achieve social and economic inclusion. Despite the differences in scale, the local fair and the export market shared a similar marketing strategy based on short value chains promoting quality products with high identity value. In these dynamics of biocultural heritage valorisation, the panarchical approach revealed the central place as well as the vulnerability of the community territory. As a place of both anchoring and opening, the community territory is the privileged space where autonomous and consensual control over the governance of common biocultural resources can be exercised. (shrink)

Le courant évangélique est largement associé à une lecture conservatrice et orientée à droite. Cette affinité élective correspond à une réalité, au Guatemala comme ailleurs. Pourtant, les récents résultats de l’élection présidentielle, avec la victoire du candidat Bernardo Arévalo, ont montré qu’une forte présence évangélique (près de 45 % de la population guatémaltèque) n’obérait pas le potentiel électoral d’un candidat de gauche. Rendre compte de cette petite révolution politique nécessite d’abord de rappeler les fondements du conservatisme dominant, hérité de la (...) guerre civile et qui est sous-tendu par une relation particulière entre nation et religion, mais aussi de souligner l’existence d’un courant théologique propre au monde évangélique, largement ignoré, la « misión integral », qui constitue le noyau d’une « théologie contextualisée », porteuse d’une vision progressiste. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

The romance customarily termed “classical” occupies a special place within Cambodian literature as a whole. The term betrays a certain Eurocentrism and is justified only because the written language of this type of text is neither the old Khmer of epigraphic inscriptions, nor modern Khmer, but the form of the language known as “middle Khmer,” which in theory designates the period from the fourteenth century through the end of the nineteenth century, and of which we have written records from the (...) eighteenth and nineteenth centuries, in the romances as we know them. While these romances share one significant feature with Khmer literature as a whole, they are distinguished by other characteristics that are peculiar to them. (shrink)

The present paper examines how discursive representations and emotive constructions underpin an argumentative dynamic that emerges from apparently non-argumentative statements, like those found in newspaper headlines. Our data comes from Greek broadsheet newspapers in the polarized context of the Greek crisis. First, we outline an analytic synergy that scrutinizes representational meaning and the semiotization of emotions in headlines. We then move towards the reconstruction of the inferential passage, contained in the headlines, that unites the implicit standpoint with its supporting argument.

Formal topology aims at developing general topology in intuitionistic and predicative mathematics. Many classical results of general topology have been already brought into the realm of constructive mathematics by using formal topology and also new light on basic topological notions was gained with this approach which allows distinction which are not expressible in classical topology. Here we give a systematic exposition of one of the main tools in formal topology: inductive generation. In fact, many formal topologies can be presented in (...) a predicative way by an inductive generation and thus their properties can be proved inductively. We show however that some natural complete Heyting algebra cannot be inductively defined. (shrink)

Presenting a series of historical portraits of Bantu, Thierry Secretan recounts his investigation into the compounds that housed the black labor of the gold mines of the Rand, around Johannesburg. The use of a « pass » to control the black miners prefigured the apartheid system. From 1904 to 1939,Alfred Martin Duggan-Cronin, an Irish guard at one of the compounds, began to photograph the different kind of people doing the hard labor in the mines. The results were some 7200 (...) exposures and working prints, on 13 /18 cm negatives. Hundreds of enlargements were exhibited from 1925 onward in a gallery in his own home in Kimberley. These photographs were rediscovered in 1998 by Thierry Secretan, who is still attempting to save them front slow destruction: they constitute an extraordinary catalogue of the Bantu cultures. (shrink)

L’actualité bibliographique sur l’érotisme de l’homme romain ancien se répartit en trois grandes zones de recherche. La tradition académique d’abord, souvent embarrassée par des faits de civilisation difficilement explicables en termes contemporains. L’anthropologie culturelle de l’Antiquité ensuite, qui tente de replacer les comportements masculins dans les sphères culturelles du monde romain polythéiste. Les études gaies et lesbiennes enfin, qui annexent la sexualité masculine à Rome dans une très longue histoire de l’homosexualité occidentale.

Le but de cet article est de jeter un regard sur plusieurs aspects du roman La Panne de Friedrich Dürrenmatt. L’histoire est simple. À la suite d’une panne de voiture, un certain Traps est hébergé chez quatre amis. Invité à participer à un jeu, un procès où il aura le rôle de l’accusé, il accepte. Il est convaincu de meurtre, accepte sa culpabilité et se suicide. Après un bref condensé de l’histoire, l’article traite des thèmes suivants : le caractère de (...) Traps et sa transformation au cours du jeu ; le rôle ambigu des quatre amis ; le genre tragi-comique grec de l’œuvre ; les aspects comiques ; les aspects tragiques : l’atmosphère d’anxiété et de mort ; les symétries et inversions ; l’art littéraire. En épilogue, une lecture diamétralement opposée à l’interprétation traditionnelle de l’œuvre est discutée. (shrink)

Plusieurs de ceux qui présentent des problèmes de santé mentale se retrouvent dans le système judiciaire. Leur profil clinique se caractérise par une problématique complexe où se juxtaposent divers troubles ou déficits. Il n’est pas toujours facile de dépister ces personnes et d’intervenir auprès d’elles dans le cadre du processus judiciaire et pénal, qui n’est pas conçu pour répondre à leurs besoins cliniques. De son côté, le réseau de la santé et des services sociaux semble lui aussi peu adapté pour (...) intervenir auprès de cette clientèle marginale, souvent réfractaire à l’aide et parfois intimidante. Ces deux réseaux fonctionnent en parallèle, très peu familiers l’un de l’autre. Ils ont tendance à se renvoyer cette clientèle problématique. L’État doit s’assurer de soutenir et de coordonner des services qui peuvent rejoindre et aider ces personnes. (shrink)

In recent years, neurophysiological evidence has accumulated in favor of a common coding between perception and execution of action. We review findings from recent neuroimaging experiments in the action domain with three complementary perspectives: perception of action, covert action triggered by perception, and reproduction of perceived action (imitation). All studies point to the parietal cortex as a key region for body movement representation, both observed and performed.

The critique of the dogmatism of a-priorism from the Popperians suffered from the fact that Popper, too, was moving towards a certain dogmatic derivation. According to the a-priorists, in wanting to protect himself from any would-be-critics who would argue against the dogmatism of his approach, Popper left his philosophical foundation free to the critics. In fighting against German essentialism, he found himself in a position that necessitated the abandonment of either his presupposed anti-essentialism, or his critique of the positivists. Popper's (...) success stems less from his ability to rally the anti-historicist positivists towards the search for scientific foundations, than the fact that he was one of the greatest, if not the greatest, theoreticians of the scientific method, and critic of ideological simplicity. (shrink)

This paper revisits Fleeming Jenkin’s anonymous review of Charles Darwin’s _Origin of Species_, published in the _North British Review_ in June 1867. This review is usually revered for its impact on Darwin’s theory of descent with modification. Its classical interpretation states that Jenkin, a Professor of Engineering at the University of Edinburgh, made a compelling case against natural selection based on the fact of “blending inheritance” and the “swamping” of advantageous variations. Those themes, however, are strikingly absent from Jenkin’s text. (...) They were later read into Jenkin’s text by scholars trying to explain how Darwinian selection was reconciled with Mendelian genes and the birth of the Modern Synthesis. While many scholars have tried to measure Jenkin’s effect on Darwin, the value of the 1867 review remains unclear. This paper re-examines its content and concludes that Jenkin’s “able review” was in fact written by an engineer whose competencies in biology were very low. Focusing on the figure of the shipwrecked white sailor isolated on an island inhabited by Black people, this paper also underlines the racial assumptions behind Jenkin’s review. “Blending inheritance” is thus a theme linked to theoretical reworkings on the question of race and skin colors, taking its root in Galton’s typology of heredity. Darwin was probably mostly unimpressed by Jenkin’s review. The problems raised by the review were not so much “blending inheritance” and “swamping” but a conundrum of problems related to the effects of intercrossing on variation and reversion. (shrink)

In order to implement cost-benefit analysis of protective actions to reduce radiological exposures, one needs to attribute a monetary value to the avoided exposure. Recently, the International Commission on Radiological Protection has stressed the need to take into consideration not only the collective exposure to ionising radiation but also its dispersion in the population. In this paper, by using some well known and some recent results in the economics of uncertainty, we discuss how to integrate these recommendations in the valuation (...) of the benefit of protection. (shrink)

Devenir borgne! Difficile de ne pas vivre ce handicap comme un drame. Sans la vision binoculaire et stéréoscopique, le réel semble n'avoir plus d'épaisseur. L'auteur rapporte ce qu'il a éprouvé au cours de sa prise en charge ophtalmologique et interroge en même temps les peintres malvoyants et les philosophes : qu'est-ce que voir? Le handicap visuel permettrait-il de dépasser l'ordinaire de la vision? Pour répondre à ces questions, Monet, Degas, Victor Brauner sont interpellés dans leurs oeuvres ou encore Bruegel et (...) Rembrandt, en même temps que sont convoqués Platon, Descartes, Alain, Merleau-Ponty ou encore James Joyce et William Blake, sans oublier les Évangiles. Les bien-voyants ne se rendent pas compte qu'ils sont condamnés à vivre la tyrannie du réel. Et si les yeux empêchaient de voir en vrai? Le genre humain n'a peut-être pas vocation à voir mais à entrevoir. Dans ces conditions, ne devrait-on pas considérer la malvoyance comme un atout? Ne serait-il pas temps de voir autrement qu'avec les yeux? Peut-être, alors, sentira-t-on la présence de l'Être émerger de la pénombre"--Page 4 of cover. (shrink)

En Occident, à partir de 1520, l’Ecclesia una se fragmente en confessions chrétiennes rivales. Cette réalité religieuse nouvelle ne peut être pensée sans mots; mais les néologismes lexicaux nécessaires sont lents à s’imposer. La situation paroxystique de ceux qui changent effectivement d’Église dans les années 1520-1650 est pourtant favorable à de telles créations. Elle permet de trouver les mots pour dire, et donc pour admettre, l’existence de l’Autre Église.

All too often it is said that common-sense philosophers faIl to justify their appeal to common sense as a philosophical standard, and that they merely repeat one another in the glorification of philosophical trivialities. This book challenges these and ot.

In the beginning, Savransky's book offers a copious list of many worlds that we may or may not inhabit or even know about: a world where the dead are persons with whom the living confer, a world where part of the year the sun never sets, a world where sorcery-lions stalk their victims, a world where fictional characters give advice to novel readers, a world where immortal fungi live in disturbed forests, and and and (without end). This is a “world (...) of many worlds,” say Marisol de la Cadena and Mario Blaser; a “pluralistic universe,” says William James. But neither phrase tells us what the world is like. They only stand for a practical and burning question at a time when the erasure of differences goes on at a breathtaking pace and the worlds face globalizing forces that fracture the multiple practices through which beings exist.These attempts at world erasures were and are by no means inevitable, and Savransky offers us, more precious than any explanation, a story about the past that helps us feel important aspects of what continues to occur. The story concerns the fraction of Magellan's circumnavigating crew arriving back in Spain in 1522, and by retelling it Savransky gives us a striking sense of the crew not so much having crossed the globe as having invented it. As in Jules Verne's novel Around the World in Eighty Days (1872), the journey legitimized the conception of a unified reality, a globe, everywhere of the same quality, whose local particularities are but obstacles to overcome, resources to exploit, or exotic mysteries to visit. The main effort of Savransky's book, then, is to gather means that might empower ways of thinking, feeling, and living in a brazen reversal of Verne's title—around the day in eighty (or a thousand) worlds.Savransky is by no means alone in this task, and many anthropological and philosophical proposals have contributed. He comments on some of these with a view to learning from their inventiveness rather than to pointing out their shortcomings. Still, we have learned from the fate of such proposals and experiments the startling ease with which the vision of a unified reality can creep back into the best attempts at thinking about a world of many worlds. Take, for instance, the language of ontology that has enabled us to hear from other worlds things of which we could not imagine reality was capable. But then, as Savransky shows, those gains are nearly lost when ontology turns into a turn—the “ontological turn”—and the anthropologists sail off around the world, posing the question “What is your ontology?” to people who could not care less about ontology.From James especially, Savransky borrows many proposals, two of which I will mention here. First is the need to reclaim philosophical Realism from those who made it a weapon of disqualification. James himself was the keen proponent of a Realism that we might call generic: “reality feels like itself,” any experience is real, and no experience should be required to justify its existence. Second, if “reality feels like itself,” then we may expect to experience “worldquakes” whenever we happen to brush up against other worlds. Perhaps the most compelling meaning that we may assign, following James, to pluriverse, is the notion and experience of “the” world being not only more than one, but also more than many—a sense of the real as inseverable from a more. Thus Savransky writes, along these lines, that “the pluriverse is not a world we dream might come about—it is what makes us dream.”. (shrink)

L’Introduction à l’analyse des lignes courbes algébriques de Gabriel Cramer, paru en 1750, a tout de suite bénéficié du soutien de D’Alembert qui l’a inclus dans les références bibliographiques de ses articles de mathématiques de l’Encyclopédie portant sur les courbes. Ainsi choisi et légitimé par l’entreprise encyclopédique et ses reprises, l’ouvrage de Cramer devient objet patrimonial au tournant du xixe siècle pour les mathématiciens, amateurs, professionnels ou enseignants qui travaillent sur les courbes algébriques. Le suivi sur le temps long des (...) mentions de l’Introduction dans les encyclopédies, dictionnaires ou histoires des mathématiques en langue française, ainsi que dans quelques textes d’enseignement, nous permettra de comprendre que ce processus de patrimonialisation n’induit pas sa conservation, sa protection, sa valorisation à de seules fins mémorielles, en figeant l’ouvrage dans un passé immuable. Au contraire, il permet une historicisation critique de la part des acteurs qui les met en position d’interroger et de réactualiser les connaissances et les pratiques que l’œuvre contient, au gré des mouvements d’émergence, de réorganisation et des spécialisations des savoirs mathématiques, quitte à en oublier certains aspects pour en mettre de nouveaux en valeur. (shrink)

This article compares four ways of thinking corporate responsibility. When corporate responsibility is defined by its function, firm’s moral obligations are limited to obligations imposed on it by its function, whatever its capacity (strict functionalism), or as far as it is compatible with its effective capacity (compatibilist functionalism). When corporate responsibility is defined by its capacity, firms’ moral obligations are limited to obligations which its power imposes on it, whatever its function (strict capacitarism), or insofar as it is compatible with (...) the respect of its specific function (compatibilist capacitarism). Due to the impossibility of perfectly aligning moral tasks with social tasks and of reducing all general obligations to specific obligations, capacitarism seems more convincing than functionalism. Because of the indispensability of a division of (moral) labor, compatibilist capacitarism seems more robust than strict capacitarism. (shrink)