Este artículo aborda la reciente actualización de la propuesta filosófica general de Badiou a partir del planteamiento específico de una “estrategia especulativa” en el reciente libro La inmanencia de las verdades. Sostengo la hipótesis de que la idea de una “estrategia especulativa” es un tercer estadio en el proyecto de Badiou denominado “filosofía del acontecimiento”, que cumple y radicaliza los anteriores estadios de “platonismo de lo múltiple” y “comunismo de la Idea”, cuya continuidad descansa en la unidad interna de su (...) proyecto a partir de la ligazón entre su apuesta ontológica y meta-ontológica como filosofía necesariamente sistemática. En primer lugar, mostraré los elementos generales de la filosofía de Badiou explicitando sus etapas y la emergencia de lo que denominaré “filosofía del acontecimiento y del ser múltiple”. En segundo lugar, profundizaré específicamente a partir de la convergencia de la tesis ontológica y meta-ontológica, para caracterizar la apuesta del autor como proyecto sistemático desligado de la ontoteología mediante el recurso especulativo a la matemática para pensar la infinitud. A partir de esto, finalmente, sostendré que la “estrategia” de la obra reciente del autor implica, en términos generales, una especificación del rol de la matemática dentro de su ontología especulativa. (shrink)

In the context of Badiou's philosophical mobilization from Platonism of the multiple towards the question of the Idea, in this article I will analyze the equivalence that Badiou proposes between an ‘awakening of History’ and the reactivation of the Idea of communism, through his historical diagnosis of the present as a time of revolts in the midst of a regressive capitalism towards nineteenth-century forms. However, the affirmation of such ‘awakening’ is problematic, since Badiou indicates that ‘History does not exist’ as (...) a transversal dictum in his work. Is there an internal contradiction in the author's philosophy? In this regard, I will show the correlation of the thesis of non-existence of History with the affirmation of post-eventual eternal truths. My hypothesis will be that the thesis of the non-existence of History can be elucidated in communication with the logical theory of the appearance of the object in a world: the law of history would not be the discontinuity of appearing but the continuity of a narrative determined by its processual character. That would support their link with political organization as 'discipline of the event': determine how to be faithful to the change of world in the world itself under the sign of the Idea. (shrink)

El objetivo de este artículo es abordar el reciente problema del nexo entre realismo y fenomenología hermenéutica desde un enfoque específico: el diálogo entre el nuevo realismo de Markus Gabriel y algunas propuestas hermenéutico-fenomenológicas alemanas que se autocomprenden en términos realistas. Afirmo la hipótesis de que es posible un diálogo productivo entre estas propuestas, basado en una comprensión mínima del realismo como fundamentación ontológica viable. Para esto, en primer lugar mostraré el sentido del actual resurgimiento del realismo en el contexto (...) de la ontología continental contemporánea, situando su recepción, crítica e integración a propósito del ámbito de la fenomenología y hermenéutica recientes. En segundo lugar, analizaré la propuesta de nuevo realismo, que está implicada en la ontología de campos de sentido de M. Gabriel. Y, en tercer lugar, reseñaré las propuestas de Günter Figal, Anton Friedrich Koch y Tobias Keiling en su fundamento realista. Mediante este trabajo comparativo, concluiré afirmando que el diálogo entre ambas corrientes comparte una comprensión realista no reductiva a la cuestión del mundo exterior, que le permite entenderlo como búsqueda de cierto criterio de objetividad para lo que aparece sensiblemente con sentido, con el propósito de esclarecer por qué las cosas reales son dependientes de la interpretación (interpretables en general), pero independientes de interpretaciones individuales. (shrink)

En este artículo, expondré el concepto heideggeriano de phýsis entre los años 1927-30. Este concepto aparece en la doctrina de la Welteingang des Seienden, en el marco de una ‘radicalización de la ontología’, proyecto metafísico que luego hará crisis y llevará a Heidegger a reinterpretar la pregunta por el sentido del ser como pregunta por la verdad del Ser. Mostraré que la cuestión de la phýsis aporta elementos en esa crisis y posterior cambio de enfoque, en el ámbito filosófico-histórico y (...) en el fenomenológico. Mi hipótesis es que el empleo del concepto de phýsis en el contexto de la doctrina de la Welteingang des Seienden es un recurso especulativo que pretende aclarar el sentido en que el ente natural es, pero sin aparecer dentro del mundo, en términos de ‘tránsito’ desde el completo ocultamiento (phýsis) al desocultamiento (alétheia). Esto tendrá consecuencias respecto a la evaluación de la tradición metafísica, entendida como un preguntar por la phýsis en el doble sentido de ente en totalidad y ser de lo ente o esencialidad. (shrink)

Le nom de Lebina est connu des spécialistes d'histoire soviétique : en 1982, elle a publié un petit livre sur la jeunesse ouvrière de Leningrad (1921-1925) qui offrait des aperçus intéressants sur la vie quotidienne et les loisirs. À cette époque, la sexualité constituait un sujet tabou dans l'historiographie soviétique : c'est en 1989 seulement qu'un historien, Bordjugov, a osé aborder la question de la prostitution dans les années 1920 et 1930. L'ouvrage de Lebina et Skarovskij est,...

Jean-Paul Sartre: Mind and Body, Word and Deed celebrates Sartre's polyvalence with an examination of Sartrean philosophy, literature, and politics. In four distinct yet related sections, twelve scholars from three continents examine Sartre's thought, writing and action over his long career. "Sartre and the Body" reappraises Sartre's work in dialogue with other philosophers past and present, including Maine de Biran, Maurice Merleau-Ponty and Didier Anzieu. "Sartre and Time" offers a first-hand account by Michel Contat of Sartre and Beauvoir (...) working together, and a "philosophy in practice" analysis by François Noudelmann. "Ideology and Politics" uses Sartrean notions of commitment and engagement to address modern and contemporary politics, including insights into Castro, De Gaulle, Sarkozy and Obama. Finally, an important but neglected episode of Sartre's life the visit that he and Beauvoir made to Japan in 1966 is narrated with verve and humour by Professor Suzuki Michihiko, who first met Sartre during that visit and remained in touch subsequently. Taken together, these twelve chapters make a strong case for the continued relevance of Sartre today. (shrink)

The first part of this paper presents asympathetic and critical examination of the approachof Shahid Rahman and Walter Carnielli, as presented intheir paper “The Dialogical Approach toParaconsistency”. In the second part, possibleextensions are presented and evaluated: (a) top-downanalysis of a dialogue situation versus bottom-up, (b)the specific role of ambiguities and how to deal withthem, and (c) the problem of common knowledge andbackground knowledge in dialogues. In the third part,I claim that dialogue logic is the best-suitedinstrument to analyse paradoxes of the (...) Sorites type.All these considerations lead to philosophicallyrelevant observations concerning principles of charityon the one hand, and compactness on the other. (shrink)

Who is affraid of Jean-Paul Sartre? Editoria by Yvanka B. Raynova.

This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

A focus on the lawmaking process, I submit, permits us to explore a particular dimension of justice, namely the relationship between law and liberty. Laws that reflect the arbitrary whims of the lawmaker are presumptively unjust, because they constrain liberty for no good reason. A strategy for making arbitrary laws less likely involves recognizing checks on the lawmaker's powers and grounding those checks in processes that allow the governed to express their disapproval. The system of checks and balances employed in (...) the U.S. Constitution embodies this strategy, although reasonable people can debate its efficacy. As A.O. Hirschman observed, regimes that permit free movement of persons and property similarly restrict the force of arbitrary rules by allowing exit from unwanted restrictions. I want to inquire into the role of checks in international lawmaking. At first blush, it might appear that the fundamental principle of state consent provides all the checking that international lawmaking needs. This principle maintains that a state (and by extension, its subjects) can be bound by a rule of international law only if that state manifests its consent to the rule. As long as states have a real choice, itself subject to internal checks on official decisionmaking, the adoption of the rule should meet basic criteria of procedural justice. Indeed, the correlate of this principle—that each state has a veto over the adoption of international law, at least as applied to itself and its subjects—suggests that international lawmaking poses less of a threat to liberty than do conventional municipal lawmaking processes based on majority rule. One might think that, as a result of this principle, no rule will attain the status of international law unless its adoption makes some states better off and no state worse off. This first impression, however, is wrong. First, international lawyers argue for the existence of jus cogens norms that apply regardless of state consent. Second, the concept of state consent is artful, and opportunistic decisionmakers have some freedom to construe consent in ways that circumvent conventional checking processes. Third, political and economic coercion can reduce state consent to a meaningless formality. I discuss each of these points in turn. Once state consent ceases to constrain international lawmaking, the question role of alternative checks to protect liberty looms. Under what circumstances does the international lawmaking process as currently constituted present a threat of arbitrary force? What kinds of resistance to the results of international lawmaking can process values justify? I address these questions in three steps. First, I explore whether international law does carry a threat of coercion. If not, concerns about arbitrary restrictions of liberty are misplaced. Second, I discuss the problems arising from delegations of lawmaking authority to international institutions, with specific reference to the Rome Statute and the International Criminal Court. Third, I discuss the process-value issues associated with judicial lawmaking. None of these concerns justifies blanket opposition to international lawmaking. Rather, those interested in making and enforcing international rules need to grapple with these issues and provide another layer of justification for their efforts. a Footnotesa I am indebted to Ken Abbott, Jean Cohen, Larry Helfer, Robert Hockett, Sean Murphy, Phil Nichols, Ed Swaine, Joel Trachtman, the other contributors to this volume, and participants in a workshop at the University of Virginia School of Law for comments and criticism. Shortcomings are mine alone. (shrink)

1 Evidence-based policy requires researchers to provide the answers to ecological questions that are of interest to policy makers. To find out what those questions are in the UK, representatives from 28 organizations involved in policy, together with scientists from 10 academic institutions, were asked to generate a list of questions from their organizations. 2 During a 2-day workshop the initial list of 1003 questions generated from consulting at least 654 policy makers and academics was used as a basis for (...) generating a short list of 100 questions of significant policy relevance. Short-listing was decided on the basis of the preferences of the representatives from the policy-led organizations. 3 The areas covered included most major issues of environmental concern in the UK, including agriculture, marine fisheries, climate change, ecosystem function and land management. 4 The most striking outcome was the preference for general questions rather than narrow ones. The reason is that policy is driven by broad issues rather than specific ones. In contrast, scientists are frequently best equipped to answer specific questions. This means that it may be necessary to extract the underpinning specific question before researchers can proceed. 5 Synthesis and applications. Greater communication between policy makers and scientists is required in order to ensure that applied ecologists are dealing with issues in a way that can feed into policy. It is particularly important that applied ecologists emphasize the generic value of their work wherever possible. (shrink)

Arguing that Sartre's social philosophy is both heuristic and normative, Greene's book represents a major contribution to the study of Sartre. He desires to eschew any evaluative judgments on Sartre's work and to concentrate on how to unravel the social philosophy of Sartre. But herein lies the major shortcoming: although warning the reader to be wary when interpreting Sartre's fiction and insisting that the major source of Sartre's doctrine is to be found in Being and Nothingness, Greene neither indicates how (...) to interpret Sartre's fiction, nor satisfactorily explicates Sartre's major work. The basic themes of Greene's exposition are that: Sartre is only concerned with the intellectual environment of the twentieth century; Sartre criticizes liberalism, Marxism and Catholicism in order to describe social reality and to define the proper relationship between the individual and society; Sartre has an ethics.—C. E. B. (shrink)

Jean-Paul Sartre (1905–1980), nephew of the Alsatian theologian, Albert Schweitzer, was born in Paris, passed his agrégation at the Ecole Normale Superieure in 1929, and was a lycée teacher between 1931 and 1945. He was called up to the French Army in 1939, captured by the Germans in 1940 and released after the armistice. In 1938 he published a novel, La Nausée, translated by Robert Baldick as Nausea (Harmondsworth: Penguin, 1965), and in 1940, L'Imaginaire: Psychologie phénoménologique de l'imagination, (...) translated by Bernard Frechtman as The Psychology of Imagination (London: Methuen, 1972). His major philosophical work, L'Etre et le Neant, was published in 1943, and translated by Hazel E. Barnes as Being and Nothingness (London: Methuen, 1957). As a novelist he is best known for a trilogy, Chemins de la Liberté (Roads to Freedom), comprising L'Age de raison (1945) translated by E. Sutton as The Age of Reason (Harmondsworth: Penguin, 1961), Le Sursis (1945), translated by E. Sutton as The Reprieve (Harmondsworth: Penguin, 1963) and La Mort dans l'āme (1949), translated by G. Hopkins as Iron in the Soul (Harmondsworth: Penguin, 1965). His main work of literary criticism is Qu'est-ce que la littérature? (1947), translated by B. Frechtman as What is Literature? (London: Methuen, 1950). Plays includeLes Mouches (1943) and Huis Clos (1944), both translated by S. Gilbert and published in one volume, as The Flies and In Camera (London: Hamish Hamilton, 1965). (shrink)

The way Cambodian patients and health professionals judge the priority of HIV-infected patients in relation to the allocation of antiretroviral drugs was examined. Participants were either HIV-infected patients attending the HIV/AIDS Care and Support Centre for People Living with HIV/AIDS in Phnom Penh (29 females and 21 males) or members of the staff (9 physicians, 6 pharmacists and 15 health counsellors and health educators). They were presented with stories of a few lines depicting a patient's situation and were instructed to (...) judge the extent to which the patient should be given priority for HIV drugs. The stories were composed according to a four within-subject factor design: (a) the patient's family responsibilities, (b) the severity of infection, (c) the time elapsed since the first consultation, and (d) the financial difficulties of the family. Most patients expressed the view that the drugs should be used for the patients who are most important from a familial point of view, namely, when the family contains small children and/or is already in a precarious financial condition. (shrink)

Using the same technique employed in The Tragic Finale, Desan now has written an admirable guide to Sartre's Critique de la Raison Dialectique. Desan begins by tracing Sartre's development from the time of L'Etre et le Néant with careful attention to the heated controversies that appeared in Les Temps Modernes. This provides the context for a lucid and fair explication of the main argument of the Critique. Throughout, Desan has maintained a judicious balance between exposition, explication, and criticism. The study (...) can not replace the reading of the original work, but there is no doubt that it serves as an excellent guide through the labyrinth of Sartre's intricate and turgid dialectic.—R. J. B. (shrink)

Volume 7 in Forschungen zur Pädagogik und Anthropologie. The emphasis on the human body as a key to an understanding of man and the world has been one of the defining characteristics of contemporary existentialism. The role of the human body as it is discussed by the two major French "Existentialists," Jean-Paul Sartre and Maurice Merleau-Ponty, is discussed by Willi Maier in relation to the ethical and social views of the philosophy of each, and implications for the social (...) sciences are drawn by contrasting their descriptions of human corporeality. Well-founded yet sympathetic observations are made about the respective importance of the roles of human corporeality such that the position of Merleau-Ponty is seen not only as the more encompassing but also the more fruitful and less-problematic for adoption by social scientists as a solution to certain difficulties which plague them. This is a carefully critical yet empathetic and highly suggestive account of what may be considered the most fruitful contribution of these phenomenologists to philosophy and the "human" disciplines in general.—J. E. B. (shrink)

In the end of the 1960s France witnessed the response of the younger generation of philosophers to the leftist ideologies of 1968, as well as to the "intellectual models" of that time: Sartre, Lévi-Strauss, Lacan etc. It was from this response that the so called "new philosophy" raised. Among them also B.-H. Lévy, who later, as a mature philosopher , in spite of having suppressed his model J.-P. Sartre returned to him in his remarkable biography. The question than is: Which (...) Sartre - then there were more than one Sartre: Sartre as the author of Nausea is not identical with Sartre as a follower of Stalinism - and how could he substantiate the whole century, which was a century of seething of ideas, events mostly tragic, challenges, defeats, which all are constitutive of our modernity? (shrink)

Pre-Socratic -- Socrates (469-399 B.C.) -- Plato (429-347 B.C.) -- Existentialism -- Aristotle (384-322 B.C.) -- The ship of Theseus -- Francis Bacon (1561-1626) -- The cow in the field -- David Hume (1711-1776) -- Hedonism -- Prisoner's dilemma -- St. Thomas Aquinas (1225-1274) -- Hard determinism -- Jean-Jacques Rousseau (1712-1778) -- The trolley problem -- Realism -- Immanuel Kant (1724-1804) -- Dualism -- Utilitarianism -- John Locke (1632-1704) -- Empiricism versus Rationalism -- Georg Wilhelm Friedrich Hegel (1770-1831) -- (...) René Descartes (1596-1650) -- A-Theory -- The liar paradox -- Thomas Hobbes (1588-1679) -- Philosophy of language -- Metaphysics -- Jean-Paul Sartre (1905-1980) -- Free will -- Philosophy of humor -- The Enlightenment -- Friedrich Nietzsche (1844-1900) -- The Sorites paradox -- Ludwig Wittgenstein (1889-1951) -- Aesthetics -- Philosoph of culture -- Epistemology -- Twin Earth -- Arthur Schopenhauer (1788-1860) -- Karl Marx (1818-1883) -- Martin Heidegger (1889-1976) -- Voltaire (1694-1778) -- Relativism -- Eastern philosophy -- Avicenna (980-1037) -- Bertrand Russell (1872-1970) -- Phenomenology -- Nominalism -- Gottfried Wilhelm Leibniz (1646-1716) -- Ethics -- Philosophy of science -- Baruch Spinoza (1632-1677) -- Philosopy of religion. (shrink)

Cuando en el horizonte de un seminario truncado por la muerte sobre el artículo de Kant: ¿Qué es la Ilustración? Habermas plantea el problema de la modernidad en terminos de las conciencia de la discontinuidad del tiempo. Foucault lo hace en terminos del Ethos, reanudando así una vieja tradición que se enraiza en Aristóteles y Teofrasto, y que culmina, de alguna manera, en La Bruyère.

Arte cuya esencia es la mimêsis, la pintura no imita, de manera más o menos “realista”: el pintor imita lo real, no tal como es, sino tal como aparece, pinta un phantasma, un simulacro. La mimêsis plantea la cuestión central en la filosofía de Platón de los grados del ser: imitación de la apariencia, la pintura se aleja de lo real y de lo verdadero. Platón utiliza el concepto de imitación para estructurar el sistema de la esencia y de sus (...) reproducciones. (shrink)

Es importante entender la posición de Aristóteles y su diferenciacon respecto a la de Platón. No se trata solamente de explicar elporqué del paso de la división tripartita del alma –racional,irascible y concupiscible– a la división bipartita –racional eirracional–, sino, también, de advertir y ser consciente de lasprofundas implicaciones que este paso tiene y, sobre todo, susconsecuencias en el nuevo estatuto del deseo en la vida moral.

We discuss in what sense the decay-scattering system is a minimal phenomenological theory for particle decay and resonance scattering.

La aversión de los renacentistas por el método silogístico les hizo experimentarnuevas formas literarias más “estéticas” que sirvieron a menudo paraencubrir la falta de cualquier especie de lógica o de razonamiento. El usodel método geométrico sería la respuesta de los filósofos del siglo XVII aesta falta de lógica y de razonamiento. Tal parece ser, en efecto, el caso deDescartes quien borró “la lengua de la Escuela y el estilo de la Escuela” ydecretó la universalidad del método matemático. Con todo, según (...) Spinoza,Descartes ni logró sustraerse a la férula escolástica, ya que heredó de lasespeculaciones teológicas medievales, ni alcanzó liberarse del todo delórganon aristotélico. (shrink)

Will understanding our brains help us to know our minds? Or is there an unbridgeable distance between the work of neuroscience and the workings of human consciousness? In a remarkable exchange between neuroscientist Jean-Pierre Changeux and philosopher Paul Ricoeur, this book explores the vexed territory between these divergent approaches--and comes to a deeper, more complex perspective on human nature.Ranging across diverse traditions, from phrenology to PET scans and from Spinoza to Charles Taylor, What Makes Us Think? revolves around (...) a central issue: the relation between the facts of science and the prescriptions of ethics. Changeux and Ricoeur ask: Will neuroscientific knowledge influence our moral conduct? Is a naturally based ethics possible? Pursuing these questions, they attack key topics at the intersection of philosophy and neuroscience: What are the relations between brain states and psychological experience? Between language and truth? Memory and culture? Behavior and action? What is a mental representation? How does a sign relate to what it signifies? How might subjective experience be constructed rather than discovered? And can biological or cultural evolution be considered progressive? Throughout, Changeux and Ricoeur provide unprecedented insight into what neuroscience can--and cannot--tell us about the nature of human experience.Changeux and Ricoeur bring an unusual depth of engagement and breadth of knowledge to each other's subject. In doing so, they make two often hostile disciplines speak to one another in surprising and instructive ways--and speak with all the subtlety and passion of conversation at its very best. (shrink)

L'A. s'intéresse à la question des genres en théologie en prenant l'exemple d'une Encyclique du Pape Jean-Paul II sur la femme et sa dignité, Mulieris Dignitatem. La théologie féministe a donné, en effet, une importance nouvelle à cette question. Le document pontifical contient une analyse phénoménologique des différences entre les sexes et rejoint certaines analyses féministes. L'A. en profite pour soulever le problème de l'ordination des femmes au ministère presbytéral, et pour résoudre exhaustivement ce problème avec la substance (...) de l'Encyclique. (shrink)

Jean-Paul Sartre, in describing the realization of his freedom, was often inclined to say mysterious things like ‘I am what I am not’, ‘I am not what I am’ (‘as I am already what I will be …, I am the self which I will be, in the mode of not being it’, ‘I make myself not to be the past … which I am’.) He was therefore plainly contradicting himself, but was this merely a playful literary figure (...) (paradox), or was he really being incoherent? By the latter judgment I do not mean to reject his statements entirely (like many of his Anglo-Saxon contemporaries); for I believe there is an intimate link between contradiction and freedom, as I shall explain in this paper. But a minor thing we must first have out of the way is the suggestion that Sartre's language was just a rhetorical trope, designed merely to express some banal platitude in a bemusing way: ‘I am not yet what I will be’, ‘I am no longer what I was’ are sane and sensible, for instance, but cannot be the meant content of Sartre's sayings, since, while they would indeed describe the reform of some character, they would be appropriate only before or after some metamorphosis, not, as Sartre clearly intended, in the midst of some process of riddance and conversion, whether radical or otherwise. Yet, in the turmoil of such a change, ‘I am not what I am’ (or the everyday ‘I am not myself’) still, surely, cannot be true, and if that is the case, Sartre must be being inocherent, and therefore, obfuscating and deliberately obscure, and hence, it seems, must properly be rejected by all right and clear thinking men. (shrink)

Jean-Paul Sartre, in describing the realization of his freedom, was often inclined to say mysterious things like ‘I am what I am not’, ‘I am not what I am’ (‘as I am already what I will be …, I am the self which I will be, in the mode of not being it’, ‘I make myself not to be the past … which I am’.) He was therefore plainly contradicting himself, but was this merely a playful literary figure (...) (paradox), or was he really being incoherent? By the latter judgment I do not mean to reject his statements entirely (like many of his Anglo-Saxon contemporaries); for I believe there is an intimate link between contradiction and freedom, as I shall explain in this paper. But a minor thing we must first have out of the way is the suggestion that Sartre's language was just a rhetorical trope, designed merely to express some banal platitude in a bemusing way: ‘I am not yet what I will be’, ‘I am no longer what I was’ are sane and sensible, for instance, but cannot be the meant content of Sartre's sayings, since, while they would indeed describe the reform of some character, they would be appropriate only before or after some metamorphosis, not, as Sartre clearly intended, in the midst of some process of riddance and conversion, whether radical or otherwise. Yet, in the turmoil of such a change, ‘I am not what I am’ (or the everyday ‘I am not myself’) still, surely, cannot be true, and if that is the case, Sartre must be being inocherent, and therefore, obfuscating and deliberately obscure, and hence, it seems, must properly be rejected by all right and clear thinking men. (shrink)

This volume brings together for the first time some of the most helpful and insightful essays on the four most influential and discussed philosophers in the history of existentialism: Kierkegaard, Nietzsche, Heidegger, and Sartre.

On the Value of Freedom: Ricoeur's Value Theory vs. Sartre's?The following article is an attempt to reconstruct Sartre's and Ricoeur's theories of value in its main features, to compare it and to make some conclusions in regard of Ricoeur's Sartre reception. Thus, the task is to fill a gap in contemporary research since Sartre's value theory has been rarely examined, while that of Paul Ricoeur continue to be a blind spot within the study of his work; Ricoeur's Sartre reception (...) has been hardly raised, but not in a explicit axiological context. In contrast to Françoise Dastur the following analysis is showing that in Le volontaire et l'involontaire Ricoeur not simply sided with Marcel by arguing against Sartre, but that he tried to mediate between the positions of the two thinkers. Finally, the author shows that Ricoeur's axiological concept, which emerged from this exchange, was retained partially in his later works precisely in that part which brought him closer to Sartre and detached him from Marcel, namely – freedom as a value and as a fundamental human capability of creation and invention of new moral and social values. (shrink)

Resumen El concepto de scientia plasmado en la obra de Guillermo de Ockham considera, en primer lugar, la teoría de la suposición, la cual transforma la visión del conocimiento evidente a partir del examen de términos y proposiciones como signos de las cosas. En segundo lugar, el conocimiento intuitivo de los singulares, el cual posibilita la formulación de proposiciones necesarias que describen hechos y estados de cosas. En tercer lugar, una perspectiva lógica de scientia como conjuntos de proposiciones que configuran (...) las distintas ciencias.The concept of scientia established in William of Ockham's work considers firstly, the theory of supposition, which transforms the view of the evident knowledge based on the analysis of terms and propositions as signs of things. Secondly, the intuitive knowledge of singulars, which allows the formulation of necessary propositions that describe facts and state of affairs. Thirdly, a logical approach of science as set of propositions that configure the different sciences. (shrink)

In an effort to address the image of the nude as a concern of both feminist aesthetics and existentialism, this paper shall provide a critique on the male gaze in visual art by means of Jean-Paul Sartre’s analysis of the image and the imagining consciousness. This paper aims to reassess not only the aspects surrounding the male gaze but the nature of its image. In this sense, while objectification is part of the nature of the nude, both the (...) representation and the imagining consciousness of its spectator play a part in the objectification of the nude as image. This paper argues that through Sartre’s account of the nature of images, the male gaze misconstrues the represented nude through her image in most works of art. I will show that as an act of the imagination, the male gaze elicits the sexually objectified representations of the nude and that the reality of the nude is conflated with its image thereby producing irreal, objectified and prejudiced representations of women. (shrink)

On the Value of Freedom: Ricoeur's Value Theory vs. Sartre's? - -/- The following article is an attempt to reconstruct Sartre's and Ricoeur's theories of value in its main features, to compare it and to make some conclusions in regard of Ricoeur's Sartre reception. Thus, the task is to fill a gap in contemporary research since Sartre's value theory has been rarely examined, while that of Paul Ricoeur continue to be a blind spot within the study of his work; (...) Ricoeur's Sartre reception has been hardly raised, but not in a explicit axiological context. In contrast to Françoise Dastur the following analysis is showing that in Le volontaire et l'involontaire Ricoeur not simply sided with Marcel by arguing against Sartre, but that he tried to mediate between the positions of the two thinkers. Finally, the author shows that Ricoeur's axiological concept, which emerged from this exchange, was retained partially in his later works precisely in that part which brought him closer to Sartre and detached him from Marcel, namely freedom as a value and as a fundamental human capability of creation and invention of new moral and social values. (shrink)

Building Better Health Care Leadership for Canada explains the development and implementation of the Executive Training in Research Application program. Managed and funded by the Canadian Health Services Research Foundation in partnership with the Canadian Medical Association, the Canadian Nursing Association, and the Canadian College of Health Care executives, EXTRA is a two-year national fellowship program that uses the principles of adult learning theory as well as practical projects to educate senior health care leaders in making more consistent use of (...) research evidence in their management roles. Fellows apply the theory learned in residency sessions and educational activities to projects within their home organizations. The authors identify the imperative for better use of evidence, outline the core elements of the curriculum, and capture the real-world experience of regional leaders and fellows involved in making specific changes informed by research-based evidence within their organization. Contributors include Jean-Louis Denis, Terrence Sullivan, Owen Adams, Malcolm Anderson, Lynda Atack, Robert Bell, Sam G Campbell, Sylvie Cantin, Ward Flemons, Dorothy Forbes, J. Sonja Glass, Paula Goering, Karen Golden-Biddle, Jeffrey S. Hoch, Paul Lamarche, Ann Langley, John N. Lavis, Jonathan Lomas, Margo Orchard, Raynald Pineault, Brian D. Postl, Christine Power, Trish Reay, Jean Rochon, Denis A. Roy, Andrea Seymour, Samuel B. Sheps, Micheline Ste-Marie, Nina Stipich, David Streiner, Carl Taillon, and Muriah Umoquit. (shrink)

Responsibility was always a key theme of Husserl and post-husserlian Phenomenology. This theme is related to Husserl's effort to give an answer, i.e. to offer a solution to the crisis of philosophy and the sciences. The article reconstructs the genesis and the successive development of the concept of responsibility in Husserl's work and its reinterpretation in the post-husserlian phenomenologies, especially those of Martin Heidegger, Jean-Paul Sartre, Hannah Arendt, Jan Patočka, Hans Jonas, Emmanuel Levinas, and Jacques Derrida.

Jean-Paul Sartre is one of the most famous philosophers of the twentieth century. The principal founder of existentialism, a political thinker and famous novelist and dramatist, his work has exerted enormous influence in philosophy, literature, politics and cultural studies. Jean-Paul Sartre: Basic Writings is the first collection of Sartre's key philosophical writings and provides an indispensable resource for readers of his work. Stephen Priest's clear and helpful introductions make the volume an ideal companion to those coming (...) to Sartre's writing for the first time. (shrink)