Contrairement à d'autres revues représentées ici, Espaces Temps ne peut pas revendiquer le fait d'avoir participé jusqu'alors à la diffusion des travaux d'histoire des femmes ni celui d'avoir intégré dans sa réflexion sur les sciences sociales les apports de cette histoire. Pourtant l'identité de la revue, largement indiquée par son sous-titre « Réfléchir les sciences sociales », est marquée, dès sa création, par la volonté de ne pas séparer la réflexion épistémologique des recherches empiriq..

Il s’agit dans cet article d’analyser le travail de désingularisation relative de l’événement que Ricœur opère par couplage avec le récit dans Temps et récit au début des années 1980, puis la reprise de la question de la singularité et de l’unicité de l’événement dans La mémoire, l’histoire, l’oubli dans le cadre théorique recomposé de la représentation historienne mise à l’épreuve de “l’événement aux limites” qu’est la Shoah. Dans Temps et récit Ricœur entend dépasser, par l’entrecroisement entre histoire et fiction (...) appliqué à des événements fondateurs d’identité collective comme la Shoah, l’aporie épistémologique de la dichotomie entre une histoire qui dissout l’événement dans l’explication et une attitude purement émotionnelle face aux événements à intensité éthique considérable. Cette narrativisation de l’événement se heurte cependant à la puissance traumatique de l’extra-textuel radical de l’événement-Shoah qui constitue ainsi un défi pour la représentation historienne du passé. C’est cette question que Ricœur reprend dans La mémoire, l’histoire, l’oubli, mais cette fois-ci cet examen a été largement reconfiguré par la dialectique de la mémoire et de l’histoire contribuant à la représentation du passé. Tout en distinguant l’incomparabilité absolue au plan moral de la Shoah et l’incomparabilité relative sur le plan historiographique, Ricœur maintient que l’enchevêtrement entre jugement historiographique et jugement moral est inévitable, ouvrant ainsi sur la grande question de la responsabilité sociale, politique et éthique de l’historien. (shrink)

Henri Delacroix is a French philosopher, religious scholar and psychologist, a student and follower of Bergson. He began his activity with the study of mysticism. Following the thesis “An Essay on Speculative Mysticism in Germany in the 14th Century”, where the author analyzed the teachings of Meister Eckhart and the associated intellectual movement, he published several other works where he examined other historical and national forms of mysticism. Describing different types of mystical intuition, conducting a detailed psychological analysis, (...) class='Hi'>Delacroix interpreted the higher forms of mystical experience, contrary to the opinions of some researchers, as an expression of deep inner life and not as a special type of neurosis. His work Studies in the History and Psychology of Mysticism: the Great Christian Mystics was highly appreciated by contemporaries, and the approach he proposed to this subject gradually gained recognition and became classical. In his philosophical and psychological works, Delacroix acted as an opponent of associationism and mental atomism. He developed the treatment of consciousness as an entity, considering the various forms and manifestations of consciousness and the unconscious in their interconnection and mutual influence. He paid special attention to the relationship between language and thinking as well as child psychology and the psychology of art. In his book Language and Thinking, Delacroix, relying on the concept of F. de Saussure, developed the distinction of language and speech proposed by the latter. (shrink)

One of the urgent tasks facing Christian educators at the present time is how they might encourage the spiritual growth of their students. This paper invites reflection on this central question by discussing the role aesthetics might play with particular focus on its relationship to the ‘spiritual senses’, a theme which has been strikingly absent from recent publications on religion and Christian education. Paying particular attention to the work of the contemporary French phenomenologist, Jean-Louis Chrétien, I shall argue (...) that art invites us to listen to as well as to see the power of beauty. Educators should not ignore this capacity of art to engage the spiritual senses within a contemplative ethos of silence. But I go further than simply pointing to these seminal ideas about Christian formation, by discussing the ‘wound’ that beauty inevitably inflicts. I illustrate this suggestion by referring to Pope Benedict XVI's essay ‘Wounded by the Arrow of the Beautiful’ and to two visualizations of religion: Delacroix's painting Fight between Jacob and the Angel and Beauvois' film Of Gods and Men. (shrink)

One of Hans Christian Andersen's most beautiful tales is "The Emperor's Nightingale." Its message—an exceptionally sobering one in the present context—is that nature is altogether finer and more enduring than art. It tells how a Chinese emperor, beguiled by a precious imitation bird that had been given him, forsook a natural songster he had once favored. But when that glittering counterfeit broke down, its clockwork sound silenced, the now aged ruler found welcome solace in the real bird's return, in (...) its more reliable and spiritually healing song. . . . Despite the artist's foregone defeat in any contest with nature , over the ages artists have been irresistibly drawn to the challenge of imitating nature. The persistence of these claims upon their skills and the inventive flight that have been elicited in the process testify to the extraordinary hold that the desire to mirror nature, or better still, to capture something of its essence, can exert over artists and their public. Accounts of imitative prowess go back to the most ancient days, beyond the fabled skills of Zeuxis and Apelles. There is no need here to summarize the complicated but almost domestically familiar history of illusionism. Rather, it is my present intention to reflect upon some contradictions inherent in the conception of art as illusion and to review some of the more exaggerated forms in which efforts have been made to break down the boundaries between art and nature. Frank Anderson Trapp, William Rutherford Mead Professor of Fine Arts, chairman of the department of art, and director of the Mead Art Museum at Amherst College, is the author of The Attainment of Delacroix and a number of essays on the history of art. (shrink)

Are companies, churches, and states genuine agents? Or are they just collections of individuals that give a misleading impression of unity? This question is important, since the answer dictates how we should explain the behaviour of these entities and whether we should treat them as responsible and accountable on the model of individual agents. Group Agency offers a new approach to that question and is relevant, therefore, to a range of fields from philosophy to law, politics, and the social sciences. (...) Christian List and Philip Pettit argue that there really are group or corporate agents, over and above the individual agents who compose them, and that a proper approach to the social sciences, law, morality, and politics must take account of this fact. Unlike some earlier defences of group agency, their account is entirely unmysterious in character and, despite not being technically difficult, is grounded in cutting-edge work in social choice theory, economics, and philosophy. (shrink)

How can we explain that our dreams are often not a chaotic, incoherent pile of images, but a definite, perfectly organized sequence of images? How do the sensations and images fit in dreams, what kind of logic do they obey, what is the role of emotions and ideas? Henri Delacroix formulates these questions in his article and offers his answers, delineating and examining different types of dreams. Taking into account and critically evaluating the concepts of contemporary researchers who studied (...) the problem of dreams, Delacroix puts forward his own hypothesis. From his point of view, at the basis of many dreams lies an extremely changeable and mobile basic idea which is able to direct the movement of images that are its representation. Images represent the development of a mental theme or a combination of many topics. Between a dream and a daydream, according to Delacroix, there is only a difference in complexity and systematization. Translation of the publication: Delacroix H. Sur la structure logique du rêve // Revue de métaphysique et de morale. 1904. T. 12. № 6. P. 921–934. (shrink)

Contemporary Christian ethics encounters the challenge to communicate genuinely Christian normative orientations within the scientific debate in such a way as to render these orientations comprehensible, and to maintain or enhance their plausibility even for non-Christians. This essay, therefore, proceeds from a biblical motif, takes up certain themes from the Christian tradition (in particular the idea of social justice), and connects both with a compelling contemporary approach to ethics by secular moral philosophy, i.e. with Axel Honneth's reception (...) of Hegel, as based on Hegel's theory of recognition. As a first step, elements of an ethics of recognition are developed on the basis of an anthropological recourse to the conditions of intersubjective encounters. These conditions are then brought to bear on the idea of social justice, as developed in the social-Catholic tradition, and as systematically explored in the Pastoral Letter of the United States Conference of Catholic Bishops, Economic Justice For All (1986). Proceeding from this basis, aspects of a Christian ethics of community service with regard to long-term care can be defined. (shrink)

ABSTRACTThis essay aims to contribute robust grounds to question the Susskinds’ influential, consequentialist logic when it comes to the legitimacy of automation within the legal profession. It does so by questioning their minimalist understanding of the professions. If it is our commitment to moral equality that is at stake every time lawyers hail the specific vulnerability inherent in their professional relationship, the case for wholesale automation is turned on its head. One can no longer assume that, as a rule, wholesale (...) automation is both legitimate and desirable, provided it improves the quality and accessibility of legal services. The assumption, instead, is firmly in favour of designing systems that better enable legal professionals to live up to their specific responsibility. The rest of the essay outlines key challenges in the design of such profession-specific, ‘ethics aware’ decision-support systems. (shrink)