Peut-on comprendre la philosophie politique classique sans s’intéresser à la famille et à la place qu’elle tient entre les individus et l’État? Peut-on ignorer la manière dont les relations familiales et les relations politiques renvoient les unes aux autres? Justine Roulin répond par la négative dans cet ouvrage. Elle choisit un découpage historique particulièrement judicieux, qui s’étend de Thomas Hobbes à John Millar, et lui permet de considérer le passage des théories du droit naturel –...

La famille ne se réduit ni à un réseau d’affections ni à un contrat, c’est une institution sociale. À ce titre, elle intéresse le droit, et quiconque veut la comprendre doit solliciter les savoirs juridiques qui la concernent. La tâche n’a rien d’évident puisque ces savoirs juridiques de la famille sont multiples, et résistent à la théorisation comme à la systématisation. Elle reste cependant indispensable car le désintérêt pour ces savoirs produit toutes sortes d’abstractions et de méconnaissances. Quelle philosophie de (...) la famille serait à même de les ressaisir et de s’y repérer néanmoins, quel point de vue respectueux de la complexité de l’objet le permettrait? Seule peut le faire une démarche philosophique sociale, qui reconnaît dans la famille une institution, qui mobilise les savoirs juridiques, et qui les rapporte à des considérations sociales et politiques globales. (shrink)

Réunissant les contributions de spécialistes reconnus du Japon, des États-Unis, d’Italie, d’Angleterre et enfin, de France, ce livre fera assurément progresser la connaissance et la reconnaissance de Diderot politique. Éclipsée par celles de Montesquieu ou de Rousseau, relativis...

Réunissant les contributions de spécialistes reconnus du Japon, des États-Unis, d’Italie, d’Angleterre et enfin, de France, ce livre fera assurément progresser la connaissance et la reconnaissance de Diderot politique. Éclipsée par celles de Montesquieu ou de Rousseau, relativisée par l’écho de ses propres écrits esthétiques, littéraires, épistémologiques ou encore bien sûr par ses contributions à l’entreprise de l’_Encyclopédie_, la pensée politique de Diderot possède pourtant une originalité dont les études réunies dans ce collectif s’emploient à montrer certains traits saillants. Le (...) problème colonial a récemment suscité des études thématiques sur l’œuvre de Diderot et sur l’_Histoire des deux Indes_, et trois contributeurs du volume, Gianluigi Goggi, Kenta Ohji et Sunil... (shrink)

La philosophie ne s’est guère penchée sur l’enfantement ni sur les mères qui enfantent, alors qu’un tel objet mérite l’attention à plusieurs titres. Tel est le point de départ de Clarisse Picard dans l’ouvrage. L’enfantement mérite l’attention des philosophes tout d’abord pour des raisons conjoncturelles, puisque l’humanité explore actuellement les moyens de faire naître des enfants sans passer par le corps des mères (p. 19), et puisqu’on sépare toujours plus aujourd’hui l’enfantement du corp...

L’accueil de Diderot parmi les philosophes est chose faite dans le commentaire savant. Une série d’études monographiques ou thématiques plus ou moins récentes en attestent. Ce recueil issu d’un colloque donné par le Centre d’études cartésiennes de Sorbonne Université en 2013 entend aller plus loin et examiner le rapport de Diderot à l’histoire de la philosophie. Il ne s’agirait plus seulement de lui ménager une place dans la communauté des philosophes en produisant des analyses internes de sa...

Les auteurs qui, depuis Descartes et Gassendi, ont étudié l’association des idées et lui ont ménagé une place dans leur théorie de la connaissance, ont d’abord vu dans ce phénomène une cause d’erreur et de folie. Peu à peu cependant, qu’il s’agisse d’« association » ou de « liaison » des idées, ce type de phénomènes a été tenu pour un principe explicatif de la connaissance, jusqu’à devenir le principe, comme c’est le cas chez Condillac ou Hume, de toutes nos (...) connaissances, et ce, avant d’être compris comme la loi fondamentale de la psychologie du xixe siècle. Avant cette captation par la psychologie, les philosophes classiques ont montré leurs hésitations et leurs interrogations sur la meilleure façon de décrire ce processus et de l’insérer dans leurs systèmes philosophiques, et ce sont ces difficultés et particularités que les articles du recueil présentés ici cherchent à étudier. La liaison des idées semble en effet défier les oppositions du sujet et de l’objet, de la nature et de l’habitude, du mécanique et du spirituel. (shrink)

La famille ne se réduit ni à un réseau d’affections ni à un contrat, c’est une institution sociale. À ce titre, elle intéresse le droit, et quiconque veut la comprendre doit solliciter les savoirs juridiques qui la concernent. La tâche n’a rien d’évident puisque ces savoirs juridiques de la famille sont multiples, et résistent à la théorisation comme à la systématisation. Elle reste cependant indispensable car le désintérêt pour ces savoirs produit toutes sortes d’abstractions et de méconnaissances. Quelle philosophie de (...) la famille serait à même de les ressaisir et de s’y repérer néanmoins, quel point de vue respectueux de la complexité de l’objet le permettrait? Seule peut le faire une démarche philosophique sociale, qui reconnaît dans la famille une institution, qui mobilise les savoirs juridiques, et qui les rapporte à des considérations sociales et politiques globales. (shrink)

Rawls considers the sense of justice as one of the conditions essential for the stability of a well-ordered society. This book interrogates the nature of this moral sense and tests its capacity to found a "realistic utopia", drawing on philosophical critics and the social sciences.

In two often neglected passages of the Critique of Pure Reason, Kant submits that the Critique is a 'treatise' or a 'doctrine of method'. These passages are puzzling because the Critique is only cursorily concerned with identifying adequate procedures of argument for philosophy. In this book, Gabriele Gava argues that these passages point out that the Critique is the doctrine of method of metaphysics. Doctrines of method have the task of showing that a given science is indeed a science because (...) it possesses 'architectonic unity' – which happens when it realizes the 'idea' of a science. According to Gava's novel approach, the Critique establishes that metaphysics is capable of this unity, and his reading of the Critique from this perspective not only illuminates the central role of the Transcendental Doctrine of Method within it, but also clarifies the relationship between the different parts of the work. (shrink)

This edition of Marcel's inspiring Homo Viator has been updated to includle fifty-seven pages of new material available for the first time in English, making this the first English-language edition to conform to the standard French edition. Here, Christianity's foremost existentialist of the twentieth century gives us a prodigious personal insight on `man on the way' that will reinforce and commend our own pilgrimages in hope. "Homo Viator - "Homo Viator - or as Marcel calls him, `itinerate man' - is (...) an outstanding example of the philosophy concerned, not with technical problems, but with the urgent problems of man. Marcel talks to our condition, emphasizing our urgent need of hope, thus discovering beyond the lack of stability the values on which we may depend. "A subtle mind, a dramatist as well as a philosopher, close to the texture of human experience, he goes far beyond current platitudes to show that our Western tradition contains living truths that are as essential to our contemporary life as they were to our ancestors when they discovered them." - Eliseo Vivas "The theme of Marcel's Homo Viator is close to the center of all preoccupations: man in his pilgrim condition. With great virtuosity in the use of his own philosophical method, he probes into interpersonal relations and the threat to ethical values. Marcel excels here in his concrete analyses of the attitude of hope, the family community in its temporal and supratemporal aspects, and the forgotten virtue of personal fidelity." - James Collins. (shrink)

This edition of Marcel's inspiring Homo Viator has been updated to includle fifty-seven pages of new material available for the first time in English, making this the first English-language edition to conform to the standard French edition. Here, Christianity's foremost existentialist of the twentieth century gives us a prodigious personal insight on 'man on the way' that will reinforce and commend our own pilgrimages in hope. Book jacket.

The central theme of this important book is that we are paying the price of an arrogance that refuses to recognize mystery. The author invites the reader to enter into the argument that he holds with himself on a great number of problems. Written in the early 1950s, Marcel's discussion of these topics are remarkably contemporary, e.g.: * Our crisis is a metaphysical, not merely social, one. * What a man is depends partly on what he thinks he is, and (...) a materialistic philosophy turns men into things. * Can a man be free except in a free country? * Stoicism is no longer a workable philosophy because today pressure can be put on the mind as well as on the body. * Technical progress is not evil in itself, but a technique is a means that, regarded as an end, can become either an idol or an excuse for self-idolatry. State control of scientific research, leading to a concentration on new means of destruction, is a calamity. * Fanaticism is an opinion that refuses to argue, and so the fanatic is an enemy of truth. * The kind of unification that science is bringing about today is really an ironing out of differences, but the only valuable kind of unity is one that implies a respect for differences. * We must beware of thinking in terms of great numbers and so blinding ourselves to the reality of individual suffering. Our philosophical approach to being is made possible only by our practical approach to our neighbor. * We must encourage the spirit of fraternity and distrust the kind of egalitarianism that is based on envy and resentment. * No man however humble should feel that he cannot spread the light among his friends. No easy solution is offered, but the author conveys his own faith that ultimately love and intelligence will triumph. (shrink)

In this chapter, I investigate a problem for Kant’s claim that metaphysics can reach the status of science. The problem arises when one considers Kant’s account of the “architectonic unity” of metaphysics in the Architectonic of Pure Reason. Attaining architectonic unity is a condition for becoming a science for any body of cognitions that purports to be such. This is achieved when the cognitions belonging to a science are systematically organized according to the “idea of reason” which lies at the (...) basis of that science. However, Kant suggests that nobody can ever legitimately claim to have matched the idea of the philosopher, where this appears to imply that nobody can justifiably claim that she has fully grasped the idea of metaphysics. This generates a problem. I suggest that when Kant claims that the idea of the philosopher must remain an ideal or an archetype, he has a particular conception of philosophy in mind, that is, philosophy as a doctrine of wisdom. According to this understanding, philosophy must provide an example of how one can become virtuous. However, this is only a partial solution to our problem, for reasons that will be illustrated. (shrink)

This paper takes a close look at the thought that mereological relations on material objects mirror, and are mirrored by, parallel mereological relations on their exact locations. This hypothesis is made more precise by means of a battery of principles from which more substantive consequences are derived. Mereological harmony turns out to entail, for example, that atomistic space is an inhospitable environment for material gunk or that Whiteheadian space is not a hospitable environment for unextended material atoms.

During the oppressive reign of Louis XIV, Gabrielle Suchon (1632–1703) was the most forceful female voice in France, advocating women’s freedom and self-determination, access to knowledge, and assertion of authority. This volume collects Suchon’s writing from two works—Treatise on Ethics and Politics (1693) and On the Celibate Life Freely Chosen; or, Life without Commitments (1700)—and demonstrates her to be an original philosophical and moral thinker and writer. Suchon argues that both women and men have inherently similar intellectual, corporeal, and (...) spiritual capacities, which entitle them equally to essentially human prerogatives, and she displays her breadth of knowledge as she harnesses evidence from biblical, classical, patristic, and contemporary secular sources to bolster her claim. Forgotten over the centuries, these writings have been gaining increasing attention from feminist historians, students of philosophy, and scholars of seventeenth-century French literature and culture. This translation, from Domna C. Stanton and Rebecca M. Wilkin, marks the first time these works will appear in English. (shrink)

Schelling entwirft in seiner Spätphilosophie einen neuen Philosophietypus, der in Konkurrenz zu Hegels Metaphysik tritt. Dabei greift er Hegel nicht nur auf dem Gebiet fundamentaler theoretischen Annahmen an, sondern sucht ihn insbesondere durch einen neuen Begriff von Religion zu überbieten. Die Arbeit untersucht dies im Ausgang von Schellings "Philosophie der Mythologie".

Famously, in the essay Inquiry Concerning the Distinctness of the Principles of Natural Theology and Morality (Prize Essay), Kant attempts to distance himself from the Wolffian model of philosophical inquiry. In this respect, Kant scholars have pointed out Kant’s claim that philosophy should not imitate the method of mathematics and his appeal to Newton’s “analytic method.” In this article, I argue that there is an aspect of Kant’s critique of the Wolffian model that has been neglected. Kant presents a powerful (...) attack of the idea that philosophy should proceed through the analysis of concepts and argues that we should give up the aim of arriving at “complete” concepts as one of its fundamental desiderata. Importantly, this attack of philosophy conceived as conceptual analysis is distinctive and original if one compares it with Kant’s critique of analysis in the Critique of Pure Reason, which rests on the idea that analysis is insufficient to ground substantial metaphysical truths. I also make an additional point: Scholars have debated whether the appeal to Newton’s analytic method involves a form of empiricism. I submit that this debate is ill-conceived because Kant uses a notion of “given concepts” that is indeterminate with respect to their a priori or a posteriori status. (shrink)

The volume deals with the history of logic, the question of the nature of logic, the relation of logic and mathematics, modal or alternative logics (many-valued, relevant, paraconsistent logics) and their relations, including translatability, to classical logic in the Fregean and Russellian sense, and, more generally, the aim or aims of philosophy of logic and mathematics. Also explored are several problems concerning the concept of definition, non-designating terms, the interdependence of quantifiers, and the idea of an assertion sign. The contributions (...) concerned with Wittgenstein's investigations into the philosophy of logic and mathematics pursue issues relating to logical necessity, the undeniability of the law of the excluded middle, and the source of self-evidence, often characterized in the literature as the "rule-following considerations". Additionally, they examine Wittgenstein's attitudes towards the very idea of set-theory as a possible foundation for arithmetic. The volume also includes a number of contributions on specific issues concerning Wittgenstein's views on moral and religious judgements. (shrink)

Five hundred years after his death, Niccolò Machiavelli still draws an astonishing range of contradictory characterizations. Was he a friend of tyrants? An ardent republican loyal to Florence’s free institutions? The father of political realism? A revolutionary populist? A calculating rationalist? A Renaissance humanist? A prophet of Italian unification? A theorist of mixed government? A forerunner to authoritarianism? The master of the dark arts of intrigue? This book provides a vivid and engaging introduction to Machiavelli’s life and works that sheds (...) new light on his originality and relevance. Gabriele Pedullà—a leading Italian expert and acclaimed writer—offers fresh readings of the Florentine thinker’s most famous writings, The Prince and the Discourses on Livy, as well as lesser-known texts. A new and often surprising Machiavelli emerges: one closer to his time but also better suited to inform our own. Pedullà’s portrait of Machiavelli highlights his close attention to social and emotional bonds, staunch opposition to oligarchy, keen awareness of the economic side of power dynamics, and strong preference for history over philosophy as a guide for leaders. This book recovers the excitement Machiavelli roused in his first readers for a twenty-first-century audience, capturing his capacity to provoke, both then and now, with unconventional ideas and startling insights. (shrink)

In this paper I examine the relation between modern transhumanism and Nietzsche’s philosophy of the superhuman. Following Loeb, I argue that transhumanists cannot claim affinity to Nietzsche’s philosophy until they incorporate the doctrine of eternal recurrence to their project of technological enhancement. This doctrine liberates us from resentment against time by teaching us reconciliation with time and something higher than all reconciliation. Unlike Loeb, however, I claim that this “something higher” is not a new skill (prospective memory), but rather a (...) love for the past in the form of loving that aspect of it that is still with us, namely, the will to power itself, which is the engine of all life. Love of the past is thus equivalent to love of life. Since human beings are conscious incarnations of the will to power, in our case, love of life manifests itself as love of our humanity or love for that aspect of ourselves that connects us to each other, for we recognize it to be the same in all of us. Thus, learning this kind of love enables us to joyfully coordinate our wills in the pursuit of Zarathustra’s superhuman ideal without turning it into a destructive mockery of itself. While learning this kind of love would facilitate a joyful version of transhumanism, I conclude by suggesting that it is unlikely to be achieved through technological interventions of the sort envisioned by transhumanists. Instead, it requires the kind of participatory pedagogical program that Nietzsche thought his Zarathustra would fulfill. (shrink)

Many consider the nature of human consciousness to be one of the last great unsolved mysteries. Why should the light turn on, so to speak, in human beings at all? And how is the electrical storm of neurons under our skull connected with our consciousness? Is the self only our brain's user interface, a kind of stage on which a show is performed that we cannot freely direct? In this book, philosopher Markus Gabriel challenges an increasing trend in the sciences (...) towards neurocentrism, a notion which rests on the assumption that the self is identical to the brain. Gabriel raises serious doubts as to whether we can know ourselves in this way. In a sharp critique of this approach, he presents a new defense of the free will and provides a timely introduction to philosophical thought about the self – all with verve, humor, and surprising insights. Gabriel criticizes the scientific image of the world and takes us on an eclectic journey of self-reflection by way of such concepts as self, consciousness, and freedom, with the aid of Kant, Schopenhauer, and Nagel but also Dr. Who, The Walking Dead, and Fargo. (shrink)

O objetivo deste trabalho é investigar a natureza ontológica e epistemológica do conceito de informação, focalizando inicialmente a Filosofia e Ética da Informação (EI), propostas por Floridi (1999; 2002; 2004; 2011; 2016), cujo fundamento teórico servirá de suporte para reflexões acerca da inteligência artificial generativa (IAGen), mais especificamente, o ChatGPT. O conceito de informação será abordado a partir de três vertentes na perspectiva filosófico-interdisciplinar: (1) realismo informacional, (2) ecologia informacional e (3) semântica informacional, segundo Gonzalez, Nascimento & Haselager (2004). A (...) partir dessa abordagem, direcionamos nosso estudo para propostas de Floridi (2004), indicando os seus possíveis problemas. Procuraremos entender a Filosofia da Informação, a partir da perspectiva da Ética da Informação (EI), analisando como a EI pode contribuir para reflexões acerca do uso de IA generativa. Problematizamos a EI a fim de construir uma ponte com a Ética Intercultural da Informação (EII) proposta por Capurro (2010). (shrink)

Dans ce livre très original, Markus Gabriel avance une théorie du soi humain qui surmonte les blocages inhérents aux positions standards en philosophie de l’esprit contemporaine. Son point de vue, le néo-existentialisme, est intégralement antinaturaliste, en ce sens qu’il rejette toute théorie selon laquelle l’ensemble de nos meilleures connaissances scientifiques naturelles serait pleinement capable de rendre compte de l’esprit humain. L’auteur montre plutôt que l’esprit humain consiste en une prolifération ouverte de vocabulaires mentalistes. Leur rôle dans la forme de vie (...) humaine consiste à rendre compte du fait que l’être humain ne se fond pas simplement dans la nature inanimée et le reste du règne animal. Les humains s’appuient sur un autoportrait qui les situe dans un contexte aussi large que possible au sein de l’univers. Ce qui distingue cet autoportrait de notre connaissance de la réalité naturelle, c’est que nous changeons en vertu de nos croyances, vraies ou fausses, au sujet de nous-mêmes. (shrink)

This chapter analyzes two short texts in which Peirce sketches out an anti-skeptical argument inspired by Kant’s refutation of idealism. The chapter will first consider why Peirce found Kant’s argument interesting and promising, given that it is often regarded as problematic and unsuccessful. It will then briefly reconstruct Kant’s refutation, highlighting its most problematic passages. Moreover, since Peirce’s own version of the argument relies on Kant’s views regarding the temporal structure of consciousness, the chapter will explain how Peirce tackles this (...) issue in “The Law of Mind.” Finally, the chapter considers Peirce’s own anti-skeptical argument and examines whether and how it can be seen as appropriating Kant’s strategy. (shrink)

In Kant’s Critique of Pure Reason and the Method of Metaphysics (CUP 2023), I argue that the first Critique is not only a ‘propaedeutic’ to metaphysics, but actually already establishes parts of metaphysics. These parts belong to what Kant calls transcendental philosophy. Additionally, I also provide an account of Kant’s critique of dogmatism and Wolff as its main defender. In this paper, I take up Luigi Filieri’s and Davide Dalla Rosa’s invitation to further develop my characterization of transcendental philosophy and (...) I respond to Michael Walschots’s objections against my interpretation of Kant’s critique of Wolff’s dogmatism. (shrink)

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