This paper examines the soul-turning metaphor in Book 7 of Plato’s Republic. It argues that the failure to find a consistent reading of how the metaphor is used has contributed to a number of long-standing disagreements, especially concerning the more famous metaphor with which it is intertwined, the Cave allegory. A full reading of the metaphor, as it occurs throughout Book 7, is offered, with particularly close attention to what is one of the most difficult and stubbornly divisive passages in (...) Book 7, 532b6–d1. (shrink)

The article starts by offering a definition of fake kindness focused on the dissociation between the behavioural components of kindness and the intent to sincerely pay some heed to the needs of others. Using the sociological theory of Pierre Bourdieu, this definition is then used to articulate how fake kindness can be conceptualized as a specific form of symbolic violence. Such a view allows explanations as to how and why the prevalence and effectiveness of fake kindness vary according to microsociological (...) norms and values. The generic definition and conceptualization of fake kindness as a form of symbolic violence are then used to discuss how nursing’s enthrallment with the concept of caring and its operationalization as a moral compass likely fosters the growth of fake kindness within the profession. In this view, the institutional enforcement of propriety and well-behaved professionalism is more likely to lead to toxic environments than to healthy workplaces. We hope that being able to understand how professional norms and institutional rules are sometimes turned into social tools to enforce obedience and existing hierarchies can empower victims of those phenomena to resist them more effectively. It might also contribute to increasing the awareness of well-meaning nurses or people in position of authority who have been socialized in environments where fake kindness is normalized. (shrink)

Several contributions in the book show how these principles apply to contemporary problems and moral issues.

In book 10 of the Republic we find a new argument for the division of the soul. The argument’s structure is similar to the arguments in book 4 but, unlike those arguments, it centres on a purely cognitive conflict: believing and disbelieving the same thing, at the same time. The argument presents two interpretive difficulties. First, it assumes that a conflict between a belief and an appearance—e.g. disbelieving that a stick partially immersed in water is, as it appears, bent—entails a (...) conflict between beliefs. Prima facie, there is only one belief, the belief that contradicts the appearance. Second, it is unclear what parts of the soul Plato intends to divide between: some argue that it is, as in book 4, a partition between a rational and a non-rational part; others argue that it is a new partition between a higher and a lower subdivision of the rational part. This paper offers solutions to both difficulties through an analysis of what Plato means by φαινόμενα, ‘appearances’, and δόξαι, ‘beliefs’. It is argued, first, that the relevant appearances are entirely sensory but nonetheless sufficiently belief-like to (a) warrant being called δόξαι and (b) oppose, by themselves, our beliefs; there is no need for a third mental state, a belief that assents to the appearance. A second claim concerns a central line in the argument, 602e4–6, that has served as the primary evidence that the partition is within the rational part of the soul. Those who wish to avoid this conclusion generally resort to alternative, and less natural, translations of 602e4–6. It is argued that this is unnecessary: once we have correctly understood sensory appearances, we see that the standard translation of 602e4–6 in fact entails a division between a rational and a non-rational part of the soul. (shrink)

In this book the author considers data from both early and later schools of Buddhism in an attempt to provide an overall characterization of the structure of Buddhist ethics. The importance of ethics in the Buddha's teachings is widely acknowledged, but the pursuit of ethical ideals has up to now been widely held to be secondary to the attainment of knowledge. Drawing on the Aristotelian tradition of ethics the author argues against this intellectualization of Buddhism and in favour of a (...) new understanding of the tradition in terms of which ethics plays an absolutely central role. In the course of this reassessment many basic concepts such as karma, nirvana, and the Eightfold Path, are reviewed and presented in a fresh light. The book will be of interest to readers with a background in either Buddhist studies or comparative religious ethics. (shrink)

The latter half of the twentieth century witnessed a growing interest in Buddhism, and it continues to capture the imagination of many in the West who see it as either an alternative or a supplement to their own religious beliefs. Numerous introductory books have appeared in recent years to cater to this growing interest, but almost none devotes attention to the specifically ethical dimensions of the tradition. For various complex cultural and historical reasons, ethics has not received as much attention (...) in traditional Buddhist thought as it has in the West. Written by Damien Keown, one of the few experts worldwide who specializes in the area, Buddhist Ethics illustrates how Buddhism might approach a range of contemporary morals ranging from abortion to euthanasia, sexuality to cloning, and even war and economics. (shrink)

This paper takes a detailed look at the Republic’s Divided Line analogy and considers how we should respond to its most contentious implication: that pistis and dianoia have the same degree of ‘clarity’ (σαφήνεια). It argues that we must take this implication at face value and that doing so allows us to better understand both the analogy and the nature of dianoia.

While a growing number of works have been published about the use of mixed methods research in nursing, scarce attention has been devoted to the issue of the quality of mixed methods within the discipline. The quality appraisal of mixed methods research poses two problems to nursing science: first, current quality criteria are not nursing‐specific and consequently, they might not facilitate the application of mixed methods research findings into nursing practice. Second, criteria were theoretically derived and as such, they might (...) not faithfully account for the decisions that nurse researchers take when appraising mixed methods research studies. This qualitative, within‐case study explored the views of nurse researchers about mixed methods research in general and, more specifically, the question of quality in mixed methods research. An international sample of 13 nurse researchers was interviewed via Skype and phone. Thematic analysis revealed that the participants favored universal, cross‐disciplinary quality criteria, and not criteria specific to the nursing discipline, and a consensual and standardized approach to appraising the quality of mixed methods research. Recommendations are put forward to strengthen the quality appraisal of mixed methods research studies by nurse researchers, as well as future works on this topic within nursing science. (shrink)

This essay extends the observations made in E. Johanna Hartelius’ The rhetoric of expertise about the nature of expertise in digital contexts. I argue that digital media introduce a scale of communication—many-to-many—that reshapes how the invention of knowledge occurs. By examining how knowledge production on Wikipedia occurs, I illustrate how many-to-many communication introduces a new model of “participatory expertise.” This model of participatory expertise challenges traditional information routines by elevating procedural expertise over subject matter expertise and opening up knowledge production (...) to the many. Additionally, by hosting multiperspectival conversations on Wikipedia, the participatory model of expertise introduces epistemic turbulence into traditionally tranquil encyclopedia culture. (shrink)

In this paper I discuss the translation of a line in Plato's description of the ‘greatest accusation’ against imitative poetry, Republic 606a3–b5. This line is pivotal in Plato's account of how poetry corrupts its audience and is one of the Republic's most complex and interesting applications of his partite psychology, but it is misconstrued in most recent translations, including the most widely used. I argue that an examination of the text and reflections on Platonic psychology settle the translation decisively.

Burt's critique of using polygenic scores in social science conflates the “scientific costs” of sociogenomics with “sociopolitical and ethical” concerns. Furthermore, she paradoxically enlists recent advances in controlling for environmental confounding to argue such confounding is scientifically “intractable.” Disinterested social scientists should support ongoing efforts to improve this technology rather than obstructing progress and excusing genetically confounded research.

Since the 1990s, there has been a growing tendency to interpret Diderot as a radical who first put into question absolutism in the Encyclopédie and then became a fierce opponent of any kind of ‘despotism’, even the ‘enlightened’ one, and a fervent partisan of democratic revolutions in the 1770s. It is argued here that the narrative that cuts Diderot’s life into different phases obscures continuities in his political thought, and misrepresents partly the political vision he had in the 1770s. Diderot’s (...) political thought may have been more coherent than usually acknowledged, and this coherence is to be found in his ideal of a paternalistic monarchy taking advice from its subjects and respecting their rights, that is the constitution of the realm. This idea is not to be mixed up with a democratic programme of government by the people, nor with the endorsement of political change via a revolution. Rather, when towards the end of his life Diderot lost hope that the constitutional order of the French monarchy would be respected, he both feared civil war and hoped that these tumults might bring about the regeneration of the French monarchy. This vision derived from a classical cyclic view of history. (shrink)

Harmony is a generally agreed-upon idea in international and diplomatic discourse. A common theme in multiple traditions of thought, Platonist and Confucian among others, it underlies today’s significant investments in musical activism, cultural diplomacy, conflict resolution and peace building. Yet despite this wide currency and long history, the idea of harmony seldom receives more than liminal attention in political theory. In the context of Western thought, an essay written in the 1830s by the French philosopher Jean Reynaud offers a striking (...) point of departure: Reynaud defines diplomacy as ‘the science of harmony among states’. This article, drawing from Reynaud’s text as well from the wider history of music, art and political thought, maps a series of conceptual fault lines that touch on the concept’s function in international thought; the inscription of difference, dissonance, conflict and even war within the idea of harmony; the hegemonic and imperial temptations harmony encompasses and legitimizes; and the theoretical sources of harmony in nature and artifice. In effect, the concept of harmony offers less a blueprint than a forum for imagining peace. (shrink)

This paper proposes a deep analysis of the latest research of digital humanities scholar Beatrice Fazi, and especially her critique of computational automation, to understand the roles of digital creative technologies, and more specifically of creative software. After a close analysis of Fazi’s main contribution to a new understanding of computational aesthetics, we will briefly outline the potential implications of her work to understand the contemporary evolution of creative software, and especially the implementation of machine learning algorithms in these kinds (...) of software. This will lead us to contextualise the contemporary anxieties regarding how machines could replace humans in the act of artistic creation. (shrink)

Damien Tissot | : Les mouvements féministes transnationaux se sont développés ces dernières décennies pour éviter les impasses des logiques de revendications nationales, internationales et pour combattre de manière générale la rhétorique de l’universel. Afin de lutter contre la mise en place de discours hégémoniques dont le pouvoir est souvent hérité d’une histoire coloniale et patriarcale, les théoriciennes des mouvements féministes transnationaux ont souvent cherché à définir les conditions d’une politique de la traduction qui permettrait de lutter contre la (...) mise en place d’un discours de l’universel, unifié et dominant. Une politique de la traduction semble alors recouvrir deux choses. Elle désigne tout d’abord les implications politiques de la pratique de la traduction. Elle désigne ensuite la traduction en tant que paradigme pour penser le politique, compris comme l’ensemble des implications politiques du rapport à l’autre. C’est dans ce cadre que l’oeuvre de Ricoeur propose des solutions théoriques importantes. Sans renoncer à la catégorie de l’universel, Ricoeur la pense « en traduction ». Ses propositions théoriques permettent ainsi de réconcilier les critiques théoriques qui ont été adressées à l’universalisme, notamment par les féministes, avec le projet d’une politique féministe de la traduction. Or cette réconciliation passe, dans l’oeuvre de Ricoeur, par la formulation d’une véritable éthique de la traduction, au coeur de laquelle se trouve une éthique de la sollicitude à rapprocher des éthiques du care. Cet article se propose de montrer comment la mise en oeuvre d’une éthique de la traduction fondée sur des valeurs de caring et de sollicitude permet de repenser une politique féministe de la traduction ouverte sur l’universel. Après avoir montré comment le féminisme transnational s’est construit contre l’universel, cet article explore la possibilité de penser celui-ci « en traduction », pour articuler une politique et une éthique de la traduction dont les termes peuvent être définis avec Ricoeur par un principe d’hospitalité qui trouve son complet déploiement dans une éthique du care. | : In the last few years, transnational feminist movements have developed considerably in order to avoid national and international political strategies and, more broadly, to challenge claims of universalism. In order to fight the hegemonic discourses that have been inherited from a colonial and patriarchal past, theorists of feminist transnational movements have accessed possibilities offered by the politics of translation. The politics of translation refers to the political implications of translating, but also to translation as a paradigm for conceiving of “politics”—namely, rights, policy, or institutions. Using translation as a paradigm would, according to this claim, put into question unified, dominant, and universalistic claims. In this context, Ricoeur provides us with important theoretical solutions. Not only does he maintain the concept of universality, but he moreover offers a useful framework in which to conceive of it as “in translation.” Therefore, Ricoeur reconciles the feminist critiques of the universal with the feminist project of thinking through of a politics of translation. In Ricoeur’s theory, this reconciliation is elaborated within an ethics of translation based on an ethics of care, or solicitude. This article explores the ways in which an ethics of translation based on the values of caring and solicitude allows us to conceive of a politics of translation that includes a renewed concept of the universal. First, I will show how transnational feminism has developed against the idea of the universal. Second, I will suggest that we can define the universal “in translation” to think through both a politics and an ethics of translation. Third, I will sketch the outlines of this ethics of translation, which, while maintaining the possibility of the universal, includes a principle of hospitality, which is fully developed through an ethics of care. (shrink)

La théorie des transferts culturels permet de penser la circulation et la mutation des messages entre les cultures. Elle a élargi son horizon notamment grâce à l’émergence de quatre théories élaborées au tournant des années 2004-2006 : l’histoire croisée, la médiation artistique, le champ culturel transnational et les transfer studies. Ces dernières peuvent contribuer à repenser les aires culturelles par une étude des imbrications et les tensions qui existent entre les aires culturelles, les espaces et les territoires.

Notre entreprise consiste à comparer la théorie cartésienne de l’admiration avec une théorie neuroscientifique de l’évaluation cognitive afin d’établir les filiations et les ruptures conceptuelles et doctrinales qui existent sur ce point avec le cartésianisme. Nous questionnons plus largement le passage de la pure évaluation cognitive au déclenchement des réactions corporelles dans le cadre du processus émotionnel : à quelles difficultés Descartes s’est-t-il confronté dans la description neurologique du passage de la cognition à l’émotion? Et les neurosciences parviennent-elles, dans le (...) rapport qu’elles entretiennent avec les sciences cognitives, à surmonter ces difficultés? Nous comparons ainsi l’articulation entre l’évaluation cognitive et le déclenchement des émotions que développe le neurobiologiste Joseph LeDoux dans son ouvrage The Emotional Brain et les passages où Descartes articule l’admiration avec le déclenchement des autres passions dans les Passions de l’âme et le Traité de l’homme. Cette étude nous conduira finalement à montrer ce que le philosophe peut trouver dans les théories neuroscientifiques pour surmonter certaines difficultés ouvertes par le cartésianisme. (shrink)

Existing predominant approaches within virtue ethics (VE) assume humans as the typical agent and virtues as dispositions that pertain primarily to human–human interpersonal relationships. Similarly, the main accounts in the more specific area of environmental virtue ethics (EVE) tend to support weak anthropocentric positions, in which virtues are understood as excellent dispositions of human agents. In addition, however, several EVE authors have also considered virtues that benefit non-human beings and entities (e.g., environmental or ecological virtues). The latter correspond to excellent (...) character dispositions that would extend moral consideration and care for the benefit of non-human beings, entities, or entire ecosystems. In this direction, a few authors have argued that EVE could be considered non-anthropocentric insofar as it could: (a) promote non-human ends, well-being, and the flourishing of non-human beings and entities; (b) involve significant relations to non-humans. Drawing from different traditions, including ecofeminism and care ethics, we argue for a broader notion of self and a decentered notion of virtues. The broader notion of selfhood corresponds to the “ecological self”, one that can be enacted by both human and non-human beings, is embedded in a network of relations, and recognizes the more-than-human world as fundamental and yet indispensable otherness. We suggest that this broader notion of agency allows for an expansive understanding of virtues that includes a-moral functional ecological virtues, which can be exercised not only by humans but also by certain non-human beings. This alternative understanding of selfhood and ecological virtues within EVE could have several theoretical and practical implications, some of which may enable different types of agencies and transform collective action. (shrink)

Summary‘Among the fine arts, I clearly see something to say only about architecture, sculpture, painting. As for music, dance […], I see nothing’. Tocqueville's observation in the Rubish for the second volume of Democracy in America is not only startling, but theoretically important: it ratifies the liberal (and nowadays oft-assumed) separation between musical life and political constitution. This, however, should give us cause to wonder. While in America, Tocqueville and Beaumont had multiple occasions to hear music in public festivals and (...) private spaces. Though other European and highbrow observers also declared American music to be ‘in its infancy’, music nonetheless played a significant part in antebellum social and political life. Nor was Tocqueville insensitive to sound in his relation to others. Indeed, Tocqueville perhaps saw in the demise of music as the art of ‘making harmony’ a symptom of the democratic era. However, like Montesquieu, Tocqueville refused to consider music a constitutive principle of democratic regimes—including in the context of Ancient Greek political theory. In doing so, Tocqueville sharply dissociated himself from republican political theory, but failed to raise the question of music's contribution to the culture and exercise of freedom in the modern era. (shrink)

Notre entreprise consiste à comparer la théorie cartésienne de l’admiration avec une théorie neuroscientifique de l’évaluation cognitive afin d’établir les filiations et les ruptures conceptuelles et doctrinales qui existent sur ce point avec le cartésianisme. Nous questionnons plus largement le passage de la pure évaluation cognitive au déclenchement des réactions corporelles dans le cadre du processus émotionnel : à quelles difficultés Descartes s’est-t-il confronté dans la description neurologique du passage de la cognition à l’émotion? Et les neurosciences parviennent-elles, dans le (...) rapport qu’elles entretiennent avec les sciences cognitives, à surmonter ces difficultés? Nous comparons ainsi l’articulation entre l’évaluation cognitive et le déclenchement des émotions que développe le neurobiologiste Joseph LeDoux dans son ouvrage The Emotional Brain et les passages où Descartes articule l’admiration avec le déclenchement des autres passions dans les Passions de l’âme et le Traité de l’homme. Cette étude nous conduira finalement à montrer ce que le philosophe peut trouver dans les théories neuroscientifiques pour surmonter certaines difficultés ouvertes par le cartésianisme. (shrink)

I offer a reading of the two conceptions of the good found in Plato’s Protagoras: the popular conception—‘the many’s’ conception—and Socrates’ conception. I pay particular attention to the three kinds of goods Socrates introduces: (a) bodily pleasures like food, drink, and sex; (b) instrumental goods like wealth, health, or power; and (c) virtuous actions like courageously going to war. My reading revises existing views about these goods in two ways. First, I argue that the many are only ‘hedonists’ in a (...) very attenuated sense. They do not value goods of kind (b) simply as means to pleasures of kind (a); rather, they have fundamentally different attitudes to (a) and (b). Second, the hedonism that Socrates’ defends includes a distinction between kinds of pleasures: (a) bodily pleasures and (c) the pleasures of virtuous actions. This distinction between kinds of pleasures—some that do and some that do not exert the ‘power of appearance’—allows Socrates to address one of the central beliefs in the popular conception of akrasia, namely that it involves a special kind of unruly desire: non-rational appetites for pleasures like food, drink, or sex. Socrates replaces the motivational push of non-rational appetites with the epistemic pull of the appearance of immediate pleasures like food, drink, and sex. (shrink)

Journal of International Political Theory, Ahead of Print. Harmony is a generally agreed-upon idea in international and diplomatic discourse. A common theme in multiple traditions of thought, Platonist and Confucian among others, it underlies today’s significant investments in musical activism, cultural diplomacy, conflict resolution and peace building. Yet despite this wide currency and long history, the idea of harmony seldom receives more than liminal attention in political theory. In the context of Western thought, an essay written in the 1830s by (...) the French philosopher Jean Reynaud offers a striking point of departure: Reynaud defines diplomacy as ‘the science of harmony among states’. This article, drawing from Reynaud’s text as well from the wider history of music, art and political thought, maps a series of conceptual fault lines that touch on the concept’s function in international thought; the inscription of difference, dissonance, conflict and even war within the idea of harmony; the hegemonic and imperial temptations harmony encompasses and legitimizes; and the theoretical sources of harmony in nature and artifice. In effect, the concept of harmony offers less a blueprint than a forum for imagining peace. (shrink)

En faisant dialoguer Paul Ricœur, Judith Butler, Emmanuel Levinas et Annie Léchenet, je montre comment l’œuvre de Ricœur offre des ressources intéressantes pour articuler une double exigence des discours féministes, à savoir une exigence de justice et une exigence de reconnaissance. Cet article se propose de montrer plus précisément comment l’herméneutique du sujet ricœurien, qui place l’estime de soi au cœur d’une recherche de la vie bonne, avec et pour les autres, dans des institutions justes, peut offrir un intérêt particulier (...) pour la recherche féministe. En liant plus particulièrement les notions de promesse et d’estime de soi, l’article suggère que Ricœur nous aide à élaborer un concept qui semble implicite dans le féminisme, celui de fidélité à soi. (shrink)

Children’s reasoning on food properties and health relationships can contribute to healthier food choices. Food properties can either be positive (“gives strength”) or negative (“gives nausea”). One of the main challenges in public health is to foster children’s dietary variety, which contributes to a normal and healthy development. To face this challenge, it is essential to investigate how children generalize these positive and negative properties to other foods, including familiar and unfamiliar ones. In the present experiment, we hypothesized that children (...) might rely on cues of food processing (e.g., signs of human intervention such as slicing) to convey information about item edibility. Furthermore, capitalizing on previous results showing that food rejections (i.e., food neophobia and picky eating) are a significant source of inter-individual variability to children’s inferences in the food domain, we followed an individual approach. We expected that children would generalize the positive properties to familiar foods and, in contrast, that they would generalize more often the negative properties to unfamiliar foods. However, we expected that children would generalize more positive and less negative properties to unfamiliar sliced foods than to whole unfamiliar foods. Finally, we expected that children displaying higher levels of food rejections would generalize more negative properties than children displaying lower levels of food rejections. One-hundred and twenty-six children, aged 3–6 years, performed an induction task in which they had to generalize positive or negative health-related properties to familiar or unfamiliar foods, whole or sliced. We measured children’s probability of generalization for positive and negative properties. The children’s food rejection score was assessed on a standardized scale. Results indicated that children evaluated positively familiar foods (regardless of processing), whereas they tend to view unfamiliar food negatively. In contrast, children were at chance for processed unfamiliar foods. Furthermore, children displaying higher levels of food rejections were more likely to generalize the negative properties to all kinds of foods than children displaying lower levels of food rejections. These findings entitle us to hypothesize that knowledge-based food education programs should take into account the valence of the properties taught to children, as well as the state of processing of the food presented. Furthermore, one should take children’s interindividual differences into account because they influence how the knowledge gained through these programs may be generalized. (shrink)

La théorie des transferts culturels permet de penser la circulation et la mutation des messages entre les cultures. Elle a élargi son horizon notamment grâce à l’émergence de quatre théories élaborées au tournant des années 2004-2006 : l’histoire croisée, la médiation artistique, le champ culturel transnational et les transfer studies. Ces dernières peuvent contribuer à repenser les aires culturelles par une étude des imbrications et les tensions qui existent entre les aires culturelles, les espaces et les territoires.

As an Apollo-like Jason leaves home to start the long journey in quest of the Golden Fleece a strange incident occurs: The first thing to be said about this scene is that it is almost certainly an invention of Apollonius Rhodius.

In Aeschylus’ Prometheus Bound, the playwright depicts the punishment of Prometheus by the tyrannical Zeus. Zeus’ subordinates understand his tyranny to be characterized by an absolute freedom of action. Yet the tyrant’s absolute freedom as ruler is called into question by insecurity of his position and by his dependence on Prometheus’ knowledge. We find in the Prometheus Bound a model of tyrannical rule riddled with contradictions: The tyrant’s claim to total control and absolute freedom is in tension with a reality (...) characterized by insecurity, impotence, and constraint. We contrast this model of rule with the model found in Aeschylus’ Suppliant Maidens, in which the King, agreeing to be bound by the wishes of his subjects, nevertheless preserves for himself a certain freedom of action that the tyrannical ruler lacks. (shrink)

The purpose of the present two studies was to investigate whether in framing messages that target salient beliefs of youth, the type of goal framed matter to promote physical activity participation among low-active adolescents. More specifically, the main trial compared the effect of intrinsic and extrinsic-goal framing messages alongside planning to a control condition on low-active adolescents’ physical activity, intention, attitude, and exercise goals, and examined the potential meditational effect of these variables between condition and PA. Low-active students from fifteen (...) classes were assigned to one of these three conditions. PA was assessed using an accelerometer, and the socio-cognitive mediators were measured at baseline and post-test, and the intention was measured again at follow-up. Results showed that compared to adolescents in the CC group, those in the experimental conditions did not do more moderate PA, but carried out more light PA, and yielded an increase in attitude and intention. Mediational analysis revealed no significant effect of the potential mediators. (shrink)

Michel Serres a été l’un des premiers philosophes à reconnaître, dès les années 1990, l’enjeu planétaire des crises écologiques et la rupture anthropologique que constitue ce que l’on nomme aujourd’hui l’Anthropocène. Sa philosophie offre des ressources précieuses non seulement pour penser mais aussi pour imaginer cette nouvelle condition terrestre. Cet article s’attache précisément aux dimensions imaginantes des crises écologiques, aux niveaux phénoménologique, épistémique et pragmatique. Suivant Serres, l’article montre que la philosophie ne peut plus négliger le monde et qu’elle doit (...) contribuer à inventer de nouvelles relations avec la nature-Biogée, notamment en déployant les puissances critiques et créatives de l’imagination. (shrink)

L’utopie politique et artistique des Méditateurs s’est concrétisée à travers les habits de la liberté qu’ils et elles ont portés, sur fond d’évènements politiques postrévolutionnaires. Quelles étaient leurs pratiques performatives visant à réunir l’art et la vie, pour se réinventer soi-même. Guidés par l’idéal antique, les artistes Maurice Quay et Lucile Franque deviennent les héros romantiques d’un nouvel âge, dont le vêtement est la plus parfaite expression.

Issues such as abortion, embryo research and euthanasia have been discussed exhaustively from the standpoint of Western philosophy and religion, but so far the voice of Buddhism has been little heard in the debate. Although widely respected for its benevolent and humanistic values, Buddhism has not so far shown how its ethical principles can be applied in a consistent manner to contemporary moral dilemmas. Drawing on both ancient and modern sources, this book sets out the basis of a Buddhist response (...) to the major ethical questions posed by modern medicine. (shrink)

This article explores the ways in which Ricœur’s philosophy can provide interesting solutions to some of the major critiques that feminists have issued in the last decades against classical theories of justice, and against their universalistic dimensions in particular. Of particular interest is Ricœur’s rereading of John Rawls’s philosophy, as it echoes some notable concerns of feminist theories of justice. While many theories of justice are founded upon abstract notions of an ideal subject, not allowing for questions of structural inequalities, (...) Ricœur’s theory converges with feminist critics that argue for the theorization of the subject in relation to the other. The article particularly highlights Ricœur’s philosophy of recognition as a response to the critiques of the exclusions inherent in theories of universalism up to this point. Ricœur works to create a possible universalism that can be more broadly inclusive, both by the recognition of each individual in his or her own singularity, and by moving beyond the distinction between public and private. (shrink)