A concepção plotiniana de discurso é complexa e multi-facetada. Na "Enéada" I, 2, Plotino pensa o lógos prophorikós como uma imagem do lógos na alma. Na "Enéada" VI, 9, como um modo imperfeito de falar sobre o Um e um instrumento para exortar e instruir o filósofo no seu caminho de ascensão. Neste artigo, investigo quais são as relações entre discurso e ascensão da alma nas "Enéadas", tentando determinar quais são, de acordo com Plotino, as possibilidades e limites do discurso (...) no seu uso filosófico. The plotinian conception of discourse is a complex and manifold one. In "Ennead" I, 2, Plotinus thinks the lógos prophorikós as an image of the the lógos in the soul. In "Ennead" VI, 9, he thinks it as a fallible way to talk about the One and an instrument to exort and instruct the philosopher in his way of ascension. In this paper, I investigate what the relations of discourse and ascension of the soul are in the "Enneads", in an attempt to determinate what are, according to Plotinus, the possibilities and limits of language in its philosophical use. (shrink)

Resumo Plotino é um pensador estranho para o filósofo contemporâneo: nas suas Enéadas, ele discute experiência mística e prática filosófica como se fosse uma mesma coisa. De fato, no pensamento plotiniano, o ápice da vida filosófica é a contemplação mística: não pensamento irracional, mas uma forma supra-racional de consciência que é alcançada pela prática ascética e pelo procedimento dialético. Este artigo tenta entender o que é a experiência mística em Plotino. Na verdade, uma leitura atenta dos textos das Enéadas que (...) tratam do assunto mostram que não existe apenas um, mas dois tipos de contemplação mística supra-racional: a experiência da alma humana unida ao Intelecto divino e a experiência da alma humana unida ao Um, o princípio supremo da realidade de acordo com a filosofia plotiniana. Ambos são tipos de intuição intelectual interior, mas, se a experiência mística do Intelecto é a contemplação da totalidade do mundo inteligível, a contemplação do Um é a intuição da identidade pura, além de toda a diferença. Palavras-chave: Plotino; Neoplatonismo; Mística.Plotinus is a strange scholar to the contemporary philosopher: in his Enneads, he discusses mystical experience and philosophical practice as if they were the same thing. Indeed, according to his thoughts, the summit of philosophical life is mystical contemplation: not irrational thinking, but a supra-rational form of consciousness achieved through ascetic practice and dialectical procedure. This paper attempts to understand the mystical experience in Plotinus. In fact, a close reading of the texts of the Enneads on the subject demonstrates that there are not only one, but two kinds of supra-rational mystical contemplation: the experience of the human soul united to the divine Intellect and the experience of the human soul united to the One, the supreme principle of reality according to Plotinus's philosophy. Both are kinds of interior intellectual intuition, but if the mystical experience of the Intellect is the contemplation of the whole of the intelligible world, the contemplation of the One is the intuition of pure identity, beyond all difference. Key words: Plotinus; Neo-Platonism; Mysticism. (shrink)

Plotino foi um grande explorador da alma humana. Sua profunda introspecção, suas experiências supra-racionais e seu gênio filosófico tornaram-no capaz de desenvolver uma noção nova do eu, desconhecida pelos pensadores gregos anteriores, que está intimamente relacionada com as noções de parakoloúthesis, sunaísthesis e súnesis. Alguns estudiosos pensam esse eu plotiniano como uma espécie de eu móvel, mas, pelo contrário, passagens importantes das Enéadas afirmam que o eu é a alma. Tendo essas passagens em mente, nesse artigo, tento pensar o eu (...) plotiniano não como um eu móvel, mas como uma alma que possui diferentes níveis de eu e de consciência. (shrink)

A range of themes—race and gender, sexuality, otherness, sisterhood, and agency—run throughout this collection, and the chapters constitute a collective discourse at the intersection of Black feminist thought and continental philosophy, converging on a similar set of questions and concerns. These convergences are not random or forced, but are in many ways natural and necessary: the same issues of agency, identity, alienation, and power inevitably are addressed by both camps. Never before has a group of scholars worked together to examine (...) the resources these two traditions can offer one another. By bringing the relationship between these two critical fields of thought to the forefront, the book will encourage scholars to engage in new dialogues about how each can inform the other. If contemporary philosophy is troubled by the fact that it can be too limited, too closed, too white, too male, then this groundbreaking book confronts and challenges these problems. -/- Table of Contents -/- Foreword Beverly Guy-Sheftall Acknowledgments Introduction: Black Feminism and Continental Philosophy Maria del Guadalupe Davidson, Kathryn T. Gines, and Donna-Dale L. Marcano -/- 1. Black Feminism, Poststructuralism, and the Contested Character of Experience Diane Perpich -/- 2. Sartre, Beauvoir, and the Race/Gender Analogy: A Case for Black Feminist Philosophy Kathryn T. Gines -/- 3. The Difference That Difference Makes: Black Feminism and Philosophy Donna-Dale L. Marcano -/- 4. Antigone’s Other Legacy: Slavery and Colonialism in Tègònni: An African Antigone Tina Chanter -/- 5. L Is for . . . : Longing and Becoming in The L-Word’s Racialized Erotic Aimee Carrillo Rowe -/- 6. Race and Feminist Standpoint Theory Anika Maaza Mann -/- 7. Rethinking Black Feminist Subjectivity: Ann duCille and Gilles Deleuze Maria del Guadalupe Davidson -/- 8. From Receptivity to Transformation: On the Intersection of Race, Gender, and the Aesthetic in Contemporary Continental Philosophy Robin M. James -/- 9. Extending Black Feminist Sisterhood in the Face of Violence: Fanon, White Women, and Veiled Muslim Women Traci C. West -/- 10. Madness and Judiciousness: A Phenomenological Reading of a Black Woman’s Encounter with a Saleschild Emily S. Lee -/- 11. Black American Sexuality and the Repressive Hypothesis: Reading Patricia Hill Collins with Michel Foucault Camisha Russell -/- 12. Calling All Sisters: Continental Philosophy and Black Feminist Thinkers Kathy Glass -/- Afterword: Philosophy and the Other of the Second Sex George Yancy Contributor Notes Index. (shrink)

At his last conference in France, on 8 June 2004, in Strasbourg, under the title “Le souverain bien – ou l’Europe en mal de souveraineté”, Jacques Derrida (1930-2004), always very concerned about Europe and about the future of Europe, dared to admit that he dreamed, without the slightest Eurocentrism or identitarianism, of “a Europe whose universal hospitality and new laws of hospitality or the right of asylum would make it the Noah’s Ark of the 21st century” – since the Bible (...) (Gen. 6-9), Noah’s Ark [Tevat Noah] symbolizing the covenant, that is, Elohim’s alliance with Noah and “every living being” (Gen. 9, 15). Through the problematic of unconditional hospitality – which, as we try to point out, translates the singularity of this biblical alliance as well as underlines the singularity of Deconstruction as a philosophical idiom –, it is the silhouette of this dream of Derrida, as well as its juridical and political scope and implications not only in the European scene but also in the so-called Globalization scene, that we try to sketch here, showing how such a dream deconstructs, that is, denounces and critically re-thinks presumption and violence of the carno-fallo-logo-centric register of philosophical-cultural Westernity. (shrink)

Ces dernières décennies, la relation entre Spinoza et Marx a été abordée par des auteurs comme Louis Althusser, Antonio Negri et Maximilien Rubel. Néanmoins, bien que l'on puisse établir un lien entre les deux au niveau des affinités théoriques, il manque une analyse du rapport entre ces affinités et les références effectives que Marx fait à Spinoza. Nous ne savons pas davantage, jusqu'à maintenant, comment ces références s'articulent avec les objectifs du militantisme philosophique et politique que Marx s'est fixé tout (...) au long de sa vie. La présente étude cherche donc à parcourir les premières oeuvres de Marx de manière à y étudier la présence de Spinoza, et à démontrer simultanément à quels buts cette présence était subordonnée. (shrink)

Riassunto: Il presente contributo esamina il concetto di esperienza cosciente da una prospettiva epistemologica evoluzionista, ispirata ad un approccio naturalistico non riduzionista. Il lavoro si inserisce nel quadro concettuale delle ricerche nel campo della filosofia della mente, avanzando delle ipotesi circa i possibili processi che hanno determinato la comparsa e lo sviluppo nella nostra biosfera di una mente specificatamente umana sia dal punto di vista filogenetico che da quello ontogenetico. In quest’ottica, vengono rivisitati in chiave epigenetica alcuni tratti salienti della (...) teoria della coscienza di Edelman alla luce delle più recenti ricerche sulla misurazione dell’esperienza cosciente, condotte da Tononi e da altri studiosi nell’ambito della Integrated Information Theory. In un quadro siffatto, l’articolo analizza alcune criticità dell’approccio algoritmico della IIT, evidenziando la necessità di individuare nuove misure della complessità per quanto riguarda lo studio dei processi semantici di trasmissione dell’informazione biologica. Parole chiave: Coscienza; Evoluzione naturale; Neuroplasticità; Informazione intenzionale; Seconda natura Reflections on conscious experience. The perspectives of the integrated information theory: This paper examines the concept of conscious experience from an evolutionary epistemological perspective, inspired by a non-reductionist naturalistic approach. Situated in the conceptual framework of philosophy of mind, it considers what processes could have led to the appearance and development of a specifically human mind in our biosphere, both from a phylogenetic and an ontogenetic point of view. Salient features of Edelman’s theory of consciousness are revisited from an epigenetic perspective, in light of some of the most recent measurements of conscious experience proposed by Tononi and other scholars in the field of Integrated Information Theory. The paper analyzes some criticalities in the algorithmic approach of the IIT, highlighting the need to identify new measures of complexity for the study of semantic processes of transmission of biological information. Keywords: Consciousness; Natural Evolution; Neuroplasticity; Intentional Information; Second Nature. (shrink)

Cet article possède un caractère programmatique et anticipe en partie un travail plus substantiel dont le but sera de contribuer tant aux études portant sur l’histoire du scepticisme moderne qu’à celles touchant à la pensée des Lumières en général, et à celle de Voltaire en particulier. Dans le cadre d’analyse qui est ici le nôtre, il s’agit avant tout d’analyser brièvement certains points de rapprochement et de divergence entre Voltaire et la pensée sceptique. Nous nous contenterons ici de pointer du (...) doigt quatre thèmes qui permettent d’interroger l’utilisation faite par Voltaire du scepticisme sans prétendre proposer d’étude exhaustive de la question : 1) la question de la diaphonie ; 2) le problème de l’existence du monde extérieur ; 3) les rapports entre la foi et la raison ; et 4) les rapports entre l’épochè sceptique et la raison libre des Lumières.The present article has a programmatic perspective. It is the structuring of a longer work which aims to be a contribution both to the studies of skepticism in modern thought and to the studies of Voltaire’s thought. The objective is to consider the proximities and distances of Voltaire and skepticism. In order to do that, I shall organize the analysis of that relation after four aspects which constitute the possible directions for more detailed considerations : the question of diaphony in Voltaire’s texts, the problem of the existence of the exterior world, the relations between faith and reason and the relation between the skeptical epokhe and the raison libre. (shrink)

The publication of "The Practice of Liberal Pluralism" by Willam Galston has appeared as an event of first importance regarding contemporary theory about the relation between pluralism and liberalism. William Galston’s theory has had a visible evolution: in "Liberal Purposes", the main object is a critique of neutralism and a defence of perfectionist liberalism, whereas "Liberal Pluralism" main concern was to draw the limits of state intervention. This evolution is the object of numerous questions in the following discussion. "The Practice (...) of Liberal Pluralism" operates an interesting synthesis on this point. Galston defines himself as a liberal pluralist such as Berlin, but although he acknowledges that conflict between values can be tragic, he minimizes this aspect in the following discussions, and considers the possibility of having prima facie duties. One of the main arguments for the defence of value pluralism is its capacity to explain the complexity of the moral universe. Galston endorses a political pluralism, which means that the sources of authority are multiple. Galston’s liberalism is very tolerant regarding non-liberal communitarian practices, although this tolerance is based on the defence of an exit right, which is a fundamental notion in his theory. In the following discussion, Galston proposes how to understand this right of exit in an adequate manner. (shrink)

Cet article reprend les textes de Kant sur le tremblement de terre de Lisbonne pour mettre en évidence l’intention philosophique générale qui les soutient, à la fois gnoséologique, épistémologique et métaphysique. Compris comme essais d’application de sa théorie des premiers principes de la connaissance, ils peuvent alors retrouver leur place dans l’ensemble de la production du philosophe dans cette année de 1755 et s’inscrire aisément dans sa recherche des fondements d’une science sensée de la nature.

Ces dernières décennies, la relation entre Spinoza et Marx a été abordée par des auteurs comme Louis Althusser, Antonio Negri et Maximilien Rubel. Néanmoins, bien que l'on puisse établir un lien entre les deux au niveau des affinités théoriques, il manque une analyse du rapport entre ces affinités et les références effectives que Marx fait à Spinoza. Nous ne savons pas davantage, jusqu'à maintenant, comment ces références s'articulent avec les objectifs du militantisme philosophique et politique que Marx s'est fixé tout (...) au long de sa vie. La présente étude cherche donc à parcourir les premières oeuvres de Marx de manière à y étudier la présence de Spinoza, et à démontrer simultanément à quels buts cette présence était subordonnée. (shrink)

Que la théorie de la « double vérité » n'a jamais été soutenue par les aristotéliciens radicaux du moyen âge est une certitude déjà acquise par les historiens. Le terme même d' « averroïstes » par lequel on les identifiait a été sérieusement mis en cause. Pourtant, il est évident que les maîtres és arts de Paris, dans la deuxième moitié du XIIIe siécle, ont éprouvé des difficultés considérables à mettre en harmonie les vérités de foi et les conclusions du (...) raisonnement philosophique. Comment se posait ce conflit et quelle voie de réconciliation ont-ils cherchée? Deux ouvrages récents nous donnent l'occasion de reprendre ce problème qui a fait déjà couler beaucoup d'encre dans l'historiographie du XXe siècle. Il s'agit de la monographie monumentale de M. Van Steenberghen sur Siger de Brabant et l'étude fondamentale de M.R. Hissette sur la condamnation de 1277. (shrink)

Ce texte privilégie les motifs de la mort et de la peine de mort re-pensés à partir de la temporalité (messianique) dans l’intention de soulever un trait de l’Auseinandersetzung qui a dicté et toujours aimanté le rapport de Jacques Derrida à la pensée de Heidegger. On s’efforcera de déceler et remarquer ce qui soustrait la déconstruction derridienne non seulement à la Destruktion heideggérienne mais aussi à la mémoire gréco-abrahamique dont elle a su bien hériter en devenant un idiome philosophique exceptionnellement (...) unique dans le contexte de l’occidentalité philosophico-culturelle dans son combat insurrectionnel pour la lumière des Lumières à venir. Une exceptionnalité qui se marque dans la ténacité de sa déconstruction des symptômes et des figures du « carno-phallogocentrisme » de cette tradition gréco-abrahamique, dont la peine de mort est peut-être le signe majeur. (shrink)

Il s'agit du temoin le plus ancien d'un cours portant sur les livres II et III au complet du Traite de l'ame d'Aristote. Le cours, enseigne a la Faculte des Arts d'une Universite difficile a preciser (Paris?), est un exemple paradigmatique de la methode litterale (ce qui a permis de reconstituer la version de la Vetus utilisee par le maitre, que l'on pourra ajouter au dossier de l'Aristoteles Latinus) et un temoin precieux de la premiere reception d'Aristote. Le texte permet (...) de constater le retrait d'Avicenne et l'influence croissante d'Averroes (dont le role est cependant purement instrumental, subordonne a l'intelligence purement philosophique du texte d'Aristote). Aucune des grandes doctrines personnelles du commentateur n'est retenue par le maitre. Dans l'etude doctrinale du texte on met en valeur les points du commentaire (nature et puissances de l'ame, l'intellect et les modes de connaissance), et on offre un tableau des doctrines psychologiques professees par les maitres des arts avant 1250 : John Blund, Pierre d'Espagne et d'autres maitres anonymes (tableau complete par un apparat de sources tres riche). On critique la notion de premier Averroisme, car la notion de l'intellect agent comme puissance de l'ame semble etre une contribution proprement latine a l'exegese du De anima. Finalement, on prouve que saint Thomas a eu connaissance de ce commentaire anonyme et qu'il en depend dans sa propre lecture d'Aristote. Cela met en perspective l'originalite de saint Thomas et souligne la contribution des maitres des arts a l'histoire de l'Aristotelisme medieval. (shrink)

La philosophic politique contemporaine est traversee par la question (ou le defi) du pluralisme. Parmi les theories les plus influentes, qui prennent ce probleme comme point de depart d'une reflexion normative sur la vie politique, on peut compter Celles de Habermas et de Rawls. La theorie discursive et le liberalisme politique, en effet, expriment d'une fagon similaire la question ä laquelle doit repondre toute theorie politique dans le cadre des societes modernes: comment l'existence d'une societe juste et libre est-elle possible (...) sous les conditions d'un desaccord profond et permanent entre les doctrines comprehensives ou les visions du monde qui la composent? Meme si leurs reponses au defi du pluralisme divergent ä des points importants, Habermas et Rawls partagent aussi l'idee selon laquelle la legitimite d'une conception de la justice politique depend des raisons qui peuvent etre justifiees independamment du contenu normatif propre des doctrines comprehensives ou des visions du monde. Je pense que l'idee rawlsienne de la raison publique, au moins dans sa derniere etape de developpement, permet d'envisager une nouvelle reponse ä la critique habermassienne, dans la mesure oü le consensus par recoupement n'est pas simplement une convergence heureuse qui survient par hasard, mais au contraire ne peut jouer un role approprie dans la justification politique que s'il contribue ä la stabilite sociale pour des raisons correctes. La conception politique de la justice chez Rawls partage l'idee d'une democratic deliberative organisee autour d'un ideal de justification politique dont l'aspect central est le raisonnement public des citoyens. Cette justification politique ne saurait etre interpretee comme une accommodation pure et simple des doctrines comprehensives divergentes. Elle implique l'idee d'une acceptability rationnelle fondee sur le principe liberal de legitimite. Une telle interpretation nous montre que le liberalisme politique est plus proche de la theorie discursive que ces deux penseurs, pour des raisons differentes, seraient susceptibles d'admettre. (shrink)

La philosophic politique contemporaine est traversee par la question (ou le defi) du pluralisme. Parmi les theories les plus influentes, qui prennent ce probleme comme point de depart d'une reflexion normative sur la vie politique, on peut compter Celles de Habermas et de Rawls. La theorie discursive et le liberalisme politique, en effet, expriment d'une fagon similaire la question ä laquelle doit repondre toute theorie politique dans le cadre des societes modernes: comment l'existence d'une societe juste et libre est-elle possible (...) sous les conditions d'un desaccord profond et permanent entre les doctrines comprehensives ou les visions du monde qui la composent? Meme si leurs reponses au defi du pluralisme divergent ä des points importants, Habermas et Rawls partagent aussi l'idee selon laquelle la legitimite d'une conception de la justice politique depend des raisons qui peuvent etre justifiees independamment du contenu normatif propre des doctrines comprehensives ou des visions du monde. Je pense que l'idee rawlsienne de la raison publique, au moins dans sa derniere etape de developpement, permet d'envisager une nouvelle reponse ä la critique habermassienne, dans la mesure oü le consensus par recoupement n'est pas simplement une convergence heureuse qui survient par hasard, mais au contraire ne peut jouer un role approprie dans la justification politique que s'il contribue ä la stabilite sociale pour des raisons correctes. La conception politique de la justice chez Rawls partage l'idee d'une democratic deliberative organisee autour d'un ideal de justification politique dont l'aspect central est le raisonnement public des citoyens. Cette justification politique ne saurait etre interpretee comme une accommodation pure et simple des doctrines comprehensives divergentes. Elle implique l'idee d'une acceptability rationnelle fondee sur le principe liberal de legitimite. Une telle interpretation nous montre que le liberalisme politique est plus proche de la theorie discursive que ces deux penseurs, pour des raisons differentes, seraient susceptibles d'admettre. (shrink)

Le président Brésilien Luiz Ignacio Lula da Silva a assis son pouvoir sur sa personnalité et des origines populaires qui rompent toute idée de compromission avec les élites. Mais si sa personnalité lui permet de ne pas être une émmanation de son parti , il n'en est pas moins dépendant, pour l'entretien de son image, de celui-ci et des luttes opaques qui s'y déroulent .Brazilian President Luiz Inacio Lula da Silva has based its power on his personality and popular origins (...) that break any idea of ​​compromise with elites. But if his personality can not be a émmanation his party , it is no less dependent for the maintenance of its image, one opaque and struggles taking place. (shrink)

Among various cases that equally admit of evidentialist reasoning, the supposedly evidentialist solution has varying degrees of intuitive attractiveness. I suggest that cooperative reasoning may account for the appeal of apparently evidentialist behavior in the cases in which it is intuitively attractive, while the inapplicability of cooperative reasoning may account for the unattractiveness of evidentialist behaviour in other cases. A collective causal power with respect to agreed outcomes, not evidentialist reasoning, makes cooperation attractive in the Prisoners' Dilemma. And a natural (...) though unwarranted assumption of such a power may account for the intuitive appeal of the one-box response in Newcomb's Problem. (shrink)

In this paper the authors argue that research ethics committees should not be paternalistic by rejecting research that poses risk to people competent to decide for themselves. However it is important they help to ensure valid consent is sought from potential recruits and protect vulnerable people who cannot look after their own best interests. The authors first describe the tragic deaths of Jesse Gelsinger and Ellen Roche. They then discuss the following claims to support their case: competent individuals are epistemologically (...) and ethically in the best position to say which risks are reasonable for them, so RECs should be no more restrictive than the “normal” constraints on people taking risks with themselves; RECs do not judge individual competence ; individual liberty is mostly limited by what serves the public interest, and RECs do not determine public interest; RECs may have a paternalistic role in preventing exploitation of competent people vulnerable to the use of incentives, and in protecting the interests of incompetent people; however, the moral and political authority of RECs has not been established in this respect. (shrink)

The Unknowable, arguably the greatest Russian philosophical work of the 20th century, was the culmination of S. L. Frank's intellectual and spiritual development, the boldest and most imaginative of all his writings, containing a synthesis of epistemology, ontology, social philosophy, religious philosophy, and personal spiritual experience.

There is growing interest in the use of neurointerventions to reduce the risk that criminal offenders will reoffend. Commentators have raised several ethical concerns regarding this practice. One prominent concern is that, when imposed without the offender’s valid consent, neurointerventions might infringe offenders’ right to bodily integrity. While it is commonly held that we possess a moral right to bodily integrity, the extent to which this right would protect against such neurointerventions is as-yet unclear. In this paper, we will assess (...) whether, why, and how severely three forms of neurointervention might infringe the right to bodily integrity. We show that the severity of the infringement of the right to bodily integrity differs across different forms of neurointervention. Moreover, we argue that mental and behavioral effects of neurointerventions could in some cases be relevant to determining the severity of infringements of the right to bodily integrity. (shrink)

S. L. Hurley; VIII*—Kant on Spontaneity and the Myth of the Giving, Proceedings of the Aristotelian Society, Volume 94, Issue 1, 1 June 1994, Pages 137–164, htt.

Agents and Lives offers a new and important rethinking of the traditional "humanist" view of literature. That tradition's valuation of literature for its "moral import" is extended in a wider, more complex, open and exploratory understanding of those terms. Goldberg's argument ranges across literature since the Renaissance, focusing on examples from George Eliot's novels and Pope's poetry. An appendix assesses the relationship of his argument to recent accounts of literature offered by moral philosophers such as Iris Murdoch, Bernard Williams, Martha (...) Nussbaum and Richard Rorty. (shrink)