One of Guattari's most important conceptual contributions is his notion of transversality. This complex notion responds to the very concrete problem that, when we oppose certain power formations, we tend to reproduce these same power formations. This article proposes an examination of Guattari's concept of transversality through five of its aspects, which will be related to the various problematics they respond to. The aim is to show how power formations operate and how transversality responds to them, and also to highlight (...) the primordial importance of practical and political issues to Guattari's conceptual work. As we will see, Guattari conceived of transversality in relation to the Leninist cut; it thus is linked to democratic centralism and to the subject-group. Transversality is also linked to enunciation and autopoiesis; it is characterised by Guattari as transmonadic and transitive. The notion of transversality will also be put in relation to the war machine, on which it will thus shed light. (shrink)

1795 erschien die 1. Auflage von Kants Schrift Zum ewigen Frieden. Zu einer der vordringlichsten, von der Philosophie aber häufig vernachlässigten Aufgaben der Politik stellt sie bis heute den wichtigsten klassischen Text dar. Kant entfaltet in ihm die philosophischen Grundlagen für eine internationale Rechts- und Friedensgemeinschaft. Gleichzeitig stellt er sich aber auch die Frage nach einer Vermittlung von normativer Theorie und politischer Praxis. In 12 Beiträgen wird Kants Text in diesem Band 'entschlüsselt', interpretiert, auf seine systematische Überzeugungskraft und auf seine (...) politische Tragweite hin untersucht und in seinen und unseren sozialgeschichtlichen Kontext gestellt. Der kooperative Kommentar wurde anlässlich des 300. Jubiläums Immanuel Kants überarbeitet und auf den neuesten Forschungsstand gebracht. Mit Beiträgen von Reinhard Brandt, Monique Castillo, Michael W. Doyle, Volker Gerhardt, Otfried Höffe, Wolfgang Kersting, Pierre Laberge, Jean-Christophe Merle, Hans Saner. (shrink)

Parce que toute justification du pouvoir politique échoue si elle ne présuppose pas l'existence d'un droit supra-positif, et parce que la juridicité des droits de l'homme exige la médiation du droit positif de l'État, la réflexion philosophique doit savoir, tout ensemble, en appeler à l'idée indifférenciée et abstraite des droits de l'homme et en rejeter une conception qui serait purement européocentriste. Cette double exigence est nécessaire si l'on veut retrouver la véritable signification des « droits de l'homme » : celle (...) d'un échange transcendantal entre des intérêts diversifiés qui sont constitutifs d'identités particulières.C'est précisement à cette tâche que se consacrent Quentin Skinner, Simone Goyard-Fabre, François Schröter et Jean-Christophe Merle en contribuant à la redéfinition des concepts du droit et des droits et c'est elle que poursuivent Benezet Bujo, Jean-Yves Goffi, Otfried Höffe, Pierre Laberge, Terry Pinkard, Gehrard Seel et Lucas Sosoe en questionnant les rapports entre « universalisme juridique » et « relativisme culturel ». (shrink)

Jean-Paul Sartre was one of the most important philosophical and political thinkers of the twentieth century. His writings had a potency that was irresistible to the intellectual scene that swept post-war Europe, and have left a vital inheritance to contemporary thought. The central tenet of the Existentialist movement which he helped to found, whereby God is replaced by an ethical self, proved hugely attractive to a generation that had seen the horrors of Nazism, and provoked a revolution in post-war (...) thought and literature. In _What is Literature?_ Sartre the novelist and Sartre the philosopher combine to address the phenomenon of literature, exploring why we read, and why we write. (shrink)

A cornerstone of Sartre’s philosophy, _The Imaginary_ was first published in 1940. Sartre had become acquainted with the philosophy of Edmund Husserl in Berlin and was fascinated by his idea of the 'intentionality of consciousness' as a key to the puzzle of existence. Against this background, _The Imaginary_ crystallized Sartre's worldview and artistic vision. The book is an extended examination of the concepts of nothingness and freedom, both of which are derived from the ability of consciousness to imagine objects both (...) as they are and as they are not – ideas that would drive Sartre's existentialism and entire theory of human freedom. (shrink)

We present a single sequent calculus common to classical, intuitionistic and linear logics. The main novelty is that classical, intuitionistic and linear logics appear as fragments, i.e. as particular classes of formulas and sequents. For instance, a proof of an intuitionistic formula A may use classical or linear lemmas without any restriction: but after cut-elimination the proof of A is wholly intuitionistic, what is superficially achieved by the subformula property and more deeply by a very careful treatment of structural rules. (...) This approach is radically different from the one that consists in “changing the rule of the game” when we want to change logic, e.g. pass from one style of sequent to another: here, there is only one logic, which—depending on its use—may appear classical, intuitionistic or linear. (shrink)

On sait combien Jean Hyppolite a contribué à l'intelligence de la pensée de Hegel en France. La réédition de ce texte devenu classique restitue la philosophie hégélienne de l'histoire à sa vérité : d'abord dans ses origines, en la situant par rapport à celles de Fichte et de Schelling, mais aussi en rectifiant les faux sens qui pèsent sur des concepts comme celui de l'esprit ou du destin des peuples, ici ressaisis dans ce qu'ils ont de profondément incarné. On (...) voit comment le droit vient fixer, rationnellement, le " devoir-être " d'un peuple, comment, selon Hegel, le " destin est la conscience de soi-même mais comme d'un ennemi " : figure d'une contradiction toujours actuelle s'il est vrai qu'un peuple ne poursuit son " destin " qu'à le dénier comme tel. (shrink)

‘I should like to show here that the Ego is neither formally or materially in consciousness: it is outside, in the world.’ _Jean-Paul Sartre _ _The Transcendence of the Ego_ is one of Jean-Paul Sartre's earliest philosophical publications and essential for understanding the trajectory of his work as a whole. When it first appeared in France in 1937 Sartre was still largely unknown, working as a school teacher in a provincial French town. Attacking prevailing philosophical theories head on, Sartre (...) offers a brilliant and radical account of the self as a product of consciousness, situated in the world. He introduces many of the themes central to his major work, Being and Nothingness: the nature of consciousness, the problem of self-knowledge, other minds, and anguish. This translation includes a thorough and illuminating introduction by Sarah Richmond, placing Sartre's essay in its philosophical and historical context. _Jean-Paul Sartre_. The foremost French thinker and writer of the early post-war years. His books, which include _Being and Nothingness, Nausea, The Age of Reason _and _No Exit_ have exerted enormous influence in philosophy, literature, politics and drama. __. (shrink)

Rising exclusion rates indicate the continuing marginalisation of many young people in education in the UK. Working-class boys, children living in poverty, and children with additional/special educational needs are among those experiencing a disproportionate rate of exclusion. This book traces the processes of exclusion and alienation from school and relates this to a changing social and economic context. Jean Kane argues that policy on schooling, including curricular reform, needs to be re-connected to the broad political pursuit of social justice, (...) and presents compelling case studies of excluded pupils, showing the multi-faceted identities of pupils, with a particular focus on masculine and feminine identities. This invaluable contribution to the literature offers an alternative analysis where the social identities of pupils are shown to be tied up with their exclusion from school. Themes investigated include: the meanings of school exclusions social class, gender and schooling social identities of excluded pupils negotiating identities in school: moving towards exclusion exclusions and young people’s lives improving participation in schooling. Providing fascinating reading for teachers, social workers, researchers and policy-makers this book considers how educational disadvantage might be addressed through recognition of the gender and class identities of pupils. (shrink)

This article was originally Lai drunk leaves professor in 1994 year March 12 to 27 at Fu Jen Catholic University Department of Philosophy lecture on "Philosophy of Science" theme when the speech of course, today is led by Professor Shen-ching translated into Chinese to satisfy the readers. Speeches, the Lai drunk leaves professor from the phenomenological approach explore and rebuild "it" concept formation of thought processes, and especially from the physics theory in future test volume of this issue, that the (...) physics of the novel is that it is in theory integrated into the transcendental appearance regardless above, and thus different concepts in general regardless of the theory described. For him, physics theory although the use of purely abstract terms, but it still gives the specific physical presentation, try The arguments are purely ideal state, reflecting the world to open the actual Field of obvious things. He eventually proposed and therefore, physics can be interpreted as a phenomenological manifestation of Planning and its integration of theoretical representation regardless transcendental state, to give a physical reality now. This is a speech on physical reality delivered by Jean Ladrière in a series of talks related to philosophy of science during his visit to the Department of Philosophy, Fu Jen Catholic University from March 12 to March 27, 1994. Here it is translated into Chinese by Prof. Vincent Shen to exemplify an aspect of his philosophy. This paper attempts to reconstitute the process of thought by which the concept of reality is constructed and to consider it under the perspective of physics. For Jean Ladrière, the originality of physics is to integrate the transcendental discourse into its theoretical representation. All in using abstract terms, physical theories show us what happens effectively in the field of world manifestation. He would suggest that physics can be interpreted as a phenomenological project to make effective physical reality by integrating a transcendental discourse into its theoretical representation. (shrink)

A major figure in the contemporary critical world, Jean-Francois Lyotard originally introduced the term 'postmodern' into current discussions of philosophy. The Postmodern Explained is an engaging collection of letters addressed to young philosophers, including the actual children of some of Lyotard's colleagues, that inform the trajectory of his thinking in the period before The Postmodern Condition through The Differend.

Adoration is the second volume of the Deconstruction of Christianity, following Dis-Enclosure. The first volume attempted to demonstrate why it is necessary to open reason up not to a religious dimension but to one transcending reason as we have been accustomed to understanding it; the term "adoration" attempts to name the gesture of this dis-enclosed reason. -/- Adoration causes us to receive ignorance as truth: not a feigned ignorance, perhaps not even a "nonknowledge," nothing that would attempt to justify the (...) negative again, but the simple, naked truth that there is nothing in the place of God, because there is no place for God. The outside of the world opens us in the midst of the world, and there is no first or final place. Each one of us is at once the first and the last. Each one, each name. And our ignorance is made worse by the fact that we do not know whether we ought to name this common and singular property of all names. We must remain in this suspense, hesitating between and stammering in various possible languages, ultimately learning to speak anew. -/- In this book, Jean-Luc Nancy goes beyond his earlier historical and philosophical thought and tries to think-or at least crack open a little to thinking-a stance or bearing that might be suitable to the retreat of God that results from the self-deconstruction of Christianity. Adoration may be a manner, a style of spirit for our time, a time when the "spiritual" seems to have become so absent, so dry, so adulterated. -/- The book is a major contribution to the important strand of attempts to think a "post-secular" situation of religion. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BASIC GOODS AND THE HUMAN GOOD IN RECENT CATHOLIC MORAL THEOLOGY }EAN PORTER University of Notre Dame Notre Dame, Indiana 0 NE OF THE MOST striking features of Catholic moral theology since Vatican II has been the reluctance of so many moral theologians, on all sides of the controversies which have characterized that discipline, to offer a substantive account of goodness and the human good as a basis for (...) understanding the moral life. There has been an extensive discussion of human goods (plural) and their relation to moral obligation, but no one, to my knowledge, has attempted to ground that discussion systematically in a substantive account of what it means to live a good human life which would precede and justify the identification of some goods as true or basic human goods. To the contrary, a number of the most influential moral theologians, led by Germain Grisez and John Finnis, insist that our knowledge of moral obligation cannot be based on any such general metaphysical or anthropological theory. Instead, they hold that morality is grounded in our recognition of certain basic goods, which are self-evident to us. My purpose in this essay is to examine the claim that some basic goods are self-evidently such to us. I will argue that Grisez and Finnis have not made a convincing case that there are selfevident basic goods. Moreover, I will argue that, to the extent that defenders of proportionalism do not challenge the GrisezFinnis account of basic goods, their alternative theories of morality are vitiated as well. I will conclude that the current debate in Catholic moral theology concerning the foundations of moral obligation might more fruitfully be cast as a debate over rival ac27 28 JEAN PORTER counts of the human good, than as a debate over the moral significance of particular goods. The Grisez/Finnis account of basic goods In order to understand the point of the account of self-evident basic goods developed by Grisez and Finnis, it will be necessary to see how this account functions in the context of their overall theory of morality.• This theory of morality begins with a general account of practical reason, which is then narrowed down into a theory of moral action, interpreted as action that is rational in the fullest possible sense. That is, this theory begins with the observation that all rational agents act in order to obtain or to preserve something that seems to be good, at least to that agent. But even the most rational agent can be mistaken as to whether this concrete desideratum is truly good, and in such a case the action is likely to be self-frustrating or even harmful to the agent (to say nothing of its consequences for others). Hence, the exigencies of practical reason itself, prior to the introduction of any properly moral consideration, force us to ask whether the seeming goods for which we act are true goods. And how are we to distinguish between true and seeming goods? Grisez and Finnis reply that the (true) good in its most general sense must be understood as that which is desirable, not only for this or that individual or in these special circumstances, but desirable per se, for every individual and in all situations. So far, this line of analysis will be familiar to anyone acquainted with scholastic philosophy. But at the next stage of the argu1 In my summary of the theory of morality put forth by Grisez and Finnis, I have relied primarily on the following works: John Finnis, Natural Law and Natural Rights (Oxford: Clarendon Press, 1980); Germain Grisez, The Way of the Lord Jesus, Volume One: Christian Moral Principles (Chicago: Franciscan Herald Press, 1983); and Germain Grisez, Joseph Boyle, and John Finnis, "Practical Principles, Moral Truth, and Ultimate Ends," The American Journal of Jurisprudence, 32 (1987), 99-151. The latter essay presents a summary of their theory including a detailed commentary on the earlier works through which it was developed, as well as responses to critics, and may be said to be the definitive statement of the Grisez/Finnis theory of morality up to now. BASIC GOODS AND THE HUMAN GOOD 29 ment, the originality... (shrink)

On the fictional level, La Route des Flandres deploys a world in the process of complete disintegration. The manifestly privileged situation is the debacle of the French army in 1940 in which a number of the novel's protagonists are involved: George, the narrator; his cousin, Captain de Reixach; Iglésia, previously the Captain's jockey, now his orderly; Blum, Wack, and their horses. The havoc wrought by the military debacle can be subdivided into five categories. With the dissociation and decimation of the (...) army . . . and the disintegration of the discipline which had consolidated it . . . an entire military order is in the course of demolition. The breakdown of the military organization is accompanied by a parallel dissolution of the social order. Scattered along the roads, the civilians have lost their essential function, their trade. And, in an incident which occurs in front of the captain, when a peasant threatens the deputy mayor with his hunting rifle, we detect a direct reversal of the civic order. In the mechanical order, the all but dismembered automobiles . . . and the dismantlement of their motors contribute to the general tide of dilapidation and decay. The spatial order, represented here by the traditional military space, endowed with significance and hierarchically divided into front and rear, becomes depolarized with the disappearance of the battle lines and the inextricable entanglement of the two armies . . . The temporal order, the chronological arrangement of events, is subject to a similar vitiation. Jean Ricardou is equally well known for his fiction, including L'Observatoire de Cannes , La Prise de Constantinople , Les Lieux-dits , and his criticism, including Problèmes du Nouveau Roman , Pour une Theorie du Nouveau Roman , and Le Nouveau Roman ."ARTISTS ON ART: Birth of a Fiction" appeared in the Winter 1977 issue of Critical Inquiry. Erica Freiberg regularly translates Jean Ricardou's works. She holds degrees in French and Italian, philosophy and modern literature from the University of Paris and the University of Geneva. (shrink)

" The encounter of semiotics with artificial intelligence should not have surprised me: for over twenty-five years I have been teaching a course on. 'Semiotics and Computers'1 in connection with a research program that always had something to do with artificial intelligence, even before the expression was used. And yet, I must confess that I did feel surprised when I learned that a special issue of "Semiotica" was being planned on that very subject, and that I was invited to take (...) part in it. To this end, I need first to indicate how I became involved with semiotics and computers, in the late 1950s. ". (shrink)

The Postmodern explained to children : Correspondence 1982- 1985.

This book proposes a review of important Western philosophies and their significance for managers, management academics, and management consultants. It argues that management is an applied philosophical endeavor.

The aim of this study is to challenge the current scholarly consensus depicting Plato as having renounced the political ideal of his Republic, and modified it in favour of a in his last work, the Laws. The study shows that Plato's critique of democracy remains as firm in the Laws as it was in the Republic and the Statesman, refusing to concede any room to any form of popular sovereignty that could threaten the government of knowledge.

Les douze etudes ici proposees jalonnent un parcours s'etalant sur une vingtaine d'annees et s'etant ordonne autour d'une question centrale: et si nous n'avions rien entendu de la difference introduite par le logos entre l'homme et l'animal ...

The first question we will try to answer is how did a Communist Party that rejected all forms of a market economy during its first 30 years in power succeed in establishing capitalism in China when so many attempts had failed after the mid-nineteenth century. Instead of relying on the traditional economic explanation based on labor, capital, and productivity that is favored by economists and that has been well discussed in the economic literature, we will focus more on the political (...) and social factors that explain this acceleration of history.The second question is related to the different problems that the Chinese economy faces today. China has registered one of the fastest economic growth rates in the history of capitalism, but this take-off still appears fragile in many analyses, potentially reversible. Again, if we consider what has been achieved during 25 years of reform, the question we can ask is whether the problems that create the concern with fragility represent a real threat to the economic modernization launched in 1978, and to the definitive establishment of a capitalism system in China.Finally, a third question that has been repeated like a mantra in foreign government circles and by reformers in China: Will the economic transformations that have taken place in the People’s Republic soon lead to the emergence of a democratic regime that will enable China to complete its cycle of modernization? (shrink)

Le syndrome de Kierkegaard est un essai libre de Jean- Luc Berlet, consacré à l'un de ses penseurs de prédilection, le Danois Seren Kierkegaard (1813-1855). Ce syndrome dont il est question, tel que défini par l'auteur, pourrait être conçu comme la tension qui résulte de l'impossible choix entre l'amour de la femme et l'amour de Dieu. Kierkegaard renonça en effet à l'amour charnel de la femme au profit d'une vie ascétique consacrée à I écriture et à la réflexion sur (...) l'Amour. A plus grande échelle ce syndrome pourrait être compris comme l'abandon du temporel au profit d'un idéal spirituel Et les regrets qui en découlent. En effet, comme nombre de contemporains opérant ce type de choix, Kierkegaard connut bien des tourments. Ces affres permirent néanmoins à Kierkegaard de développer une conception de l'Amour et du Divin d'une grande originalité qu'il est bon de redécouvrir dans notre époque marquée par le consumérisme sentimental. Tout au long des quatorze chapitres qui jalonnent cet ouvrage, Jean-Luc Berlet retrace le parcours littéraire de ce philosophe danois considéré par beaucoup comme le père de l'existentialisme, brossant ici un tableau complet de son énigmatique personnalité. En outre, chaque chapitre est accompagné d'un code QR, donnant chacun actes à une vidéo en ligne où Jean - Luc Berlet approfondit son développement et fournit des clefs de lecture pour une meilleure compréhension de l'oeuvre de Kierkegaard. (shrink)

« Toute activité se laisse discerner et définir dans la mesure où elle prend forme, où elle inscrit sa courbe dans l’espace et le temps. La vie agit essentiellement comme créatrice de formes. La vie est forme, et la forme est le mode de la vie » (Henri Focillon). Formes de la géométrie et du cosmos, formes de la vie et de la pensée, formes architecturales, musicales et littéraires, formes fixes ou métamorphoses : le concept de forme est omniprésent dans (...) les sciences et dans les arts. C’est à une exploration de cette notion de forme que le Collège de France a consacré en octobre 2011 son colloque multidisciplinaire de rentrée : sa définition en philosophie chez Platon et Aristote, ses applications en mathématiques et en astrophysique, en chimie et en biologie, ses conséquences en psychologie et en linguistique, en anthropologie, en droit et dans les arts. Ces débats ont été aussi l’occasion de se tourner vers des pensées où elle joue un rôle particulièrement important, comme le structuralisme de Claude Lévi-Strauss ou l’histoire de l’art d’André Chastel. Jean-Pierre Changeux est professeur honoraire au Collège de France, chaire de Communications cellulaires. Il a dirigé la publication de trois colloques précédents du Collège de France : La Vérité dans les sciences (2003), Gènes et culture (2003) et L’Homme artificiel(2007). Contributions de Antoine Compagnon, Claude Debru, Stanislas Dehaene, Mireille Delmas-Marty, Philippe Descola, Anne Fagot-Largeault, Marcel Hénaff, Michel Hochmann, Jean-Jacques Hublin, François-Bernard Mâche, Jean-François Mangin, Jean-Claude Pecker, Jacques Reisse, John Scheid, Jesper Svenbro. (shrink)

Est-il possible de pratiquer encore la méthode phénoménologique? Le projet husserlien ne peut-il être repris et prolongé? Ne faut-il pas dire plutôt que cette tâche infinie d'éclaircissement et de réflexion que Husserl assignait au philosophe se perd dans les sables et qu'il importe alors d'aborder d'autres continents? En suivant le fil des Méditations cartésiennes, l'exposé le plus compact que Husserl ait consacré aux idées directrices de sa philosophie, Jean Toussaint Desanti s'efforce, dans le présent ouvrage, de répondre brièvement à (...) de telles questions. (shrink)

Dans cet essai bref et étincelant, Jean-Claude Guillebaud s’insurge contre la désespérance qui habite nos sociétés. Il nous convainc que, décidément, l’avenir a besoin de nous. Ce texte de combat est l’un des plus personnels qu’il ait écrit. "J’aimerais trouver les mots pour dire à quel point m’afflige la désespérance contemporaine. Elle est un gaz toxique que nous respirons chaque jour, sans réfléchir. Or, la réalité n’est jamais aussi sombre. Ombres et lumières y sont toujours mêlées. L’espérance n’implique donc (...) ni aveuglement ni sotte crédulité. Elle est lucide, mais têtue. J’y repense chaque matin à l’aube, quand je vois rosir le ciel au-dessus des toits de Paris ou monter la lumière derrière la forêt, chez moi, en Charente... L’espérance a partie liée avec cet infatigable recommencement du matin. Elle vise l’avenir mais se vit aujourd’hui, les yeux ouverts. Avec passion." [Source : 4e de couv.]. (shrink)

Philon d'Alexandrie, un philosophe juif contemporain de Jésus et de saint Paul et le principal témoin de la théologie de la Diaspora, éclaire les multiples visages de sa foi religieuse à l'aide de la philosophie grecque, au cours de ses abondants commentaires sur la Loi de Moïse. Il est très proche du monde de pensée de saint Paul, de l'Épître aux Hébreux et de saint Jean, c'est-à-dire du milieu où s'est développé le christianisme. L'auteur, Jean Laporte, élève de (...) l'Institut catholique de Paris et professeur à l'université Notre-Dame d'Indiana (USA), s'est fixé pour but d'étudier la doctrine eucharistique de Philon sous ses différents aspects : les termes et images qui l'expriment, son lien intime avec le culte du temple, les problèmes cosmologiques, anthropologiques et spirituels liés à l'œuvre de la création et de la restauration de l'homme. Le travail révèle la richesse de l'Eucharistie philonienne et contribue indirectement à éclairer les bases de l'Eucharistie chrétienne. (shrink)

Christianism often mentions perfumes. Its liturgy based on Scripture uses incense and balm. A reading from the Bible and the lives of saints reveals many extraordinary perfumes (“odours of sanctity”). The Virgin Mary holds extreme importance among saints and it is quite common to see her spreading miraculous fragrances. These are subtle, discrete but pleasant signals from Heaven. They are sent to everyone in order to convert non‑believers or turn back believers to the faith in God. The divine origin of (...) perfumes is tied up with the memories and hopes from Paradise. It marks bodies escaping from death and entering into eternal life. (shrink)