Si le platonisme est généralement considéré comme une métaphysique de type réaliste, c’est-à-dire qui postule au centre de sa doctrine l’existence de réalités indépendantes des particuliers sensibles, c’est la question du statut des Formes qui fait débat. Francis A. Grabowski III pose au point de départ de son étude la thèse suivante : dans les critiques adressées à Platon, par exemple dans celle de Bertrand Russell, les Formes ont souvent été identifiées à des uni­versaux. Or cette vue doit...

In recent years, there has been tremendous growth of interest in the connections between law and philosophy, but the diversity of approaches that claim to be working at the intersection of these disciplines might suggest that this area of inquiry is so fractured as to be incoherent. This volume gathers leading scholars to provide focused and straightforward articulations of the role that philosophy might play at this juncture of the history of American legal thought. It marks the seventy-fifth anniversary of (...) Karl Llewellyn's essay 'On Philosophy in American Law' in which he rehearsed the broad development of American jurisprudence, diagnosed its contemporary failings and then charted a productive path opened by the variegated scholarship that claimed to initiate a realistic approach to law and legal theory. It is written in the spirit of Llewellyn's article: they are succinct and direct arguments about the potential for bringing law and philosophy together. (shrink)

Law is a specialized semiotic realm, but lawyers generally are ignorant of this fact. Lawyers may manage meaning, but they also are managed by meaning. Seemingly trapped by the weight of pre-existing signs, their attempts to manage these meanings generally are limited to technical interventions and instrumentalist strategies. Signs have power over lawyers because they are embedded in narratives, a semiotic economy that confronts the lawyer as “given” even though it is dynamic and constantly under construction. Most lawyers do not (...) make meaning through legal narratives; rather, they parrot bits of the controlling narratives in response to certain problems. Because clients often can achieve their objectives when their lawyers crudely manipulate the symbols of law, these endeavors pay very well. Well-paid lawyers tend not to ask too many questions. Consequently, semiotics is, at best, misunderstood by lawyers; more likely it is wholly unknown. A lawyer’s avowed instrumentalism is the very problem to be addressed in this regard. For the scope of discussion, I refer to Vico’s famous On the Study Methods of Our Time and draw my conclusion for the lawyer of our time. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ch'an/Zen-Catholic Dialogue Spreads a "Welcome Table" at the 2009 Annual MeetingFrancis V. TisoA retreat program designed by the participants in the ongoing Ch'an/Zen-Catholic Dialogue explored the dialogue of religious experience and the dialogue of life, set amid the redwoods of Guerneville, California. The 28–31 January 2009 meeting was cochaired by the Rev. Heng Sure of the Berkeley Buddhist Monastery and the Institute for World Religions, Berkeley, California, and by (...) Most Rev. John C. Wester, Bishop of Salt Lake City, Utah.Sr. Mary Ann Donovan of the Jesuit School of Theology, Berkeley, led an experience of lectio divina based on John 15:1–17, Jesus's simile of the vine and the branches. Rev. Victoria Austin of the San Francisco Zen Center gave an "encouragement talk," which would typically be delivered to Zen retreatants. She referred to the Gospel passage, noting: "We don't prune the vine because it is dead, but because it has the capacity to be fruitful. We don't purify the mind to get rid of dirt, but to return to the mind's original purity, which is the source of our conscience and is the true life within us." Rev. Jan Chosen Bays of Great Vow Zen Monastery in Oregon observed that "Vows make our life energy more focused, keeping us from losing purpose and meaning. Vows prune away unnecessary things. When we ask for help with the challenge of being faithful to our vows, we call up and encounter unexpected sources of support and 'grace.' "The Ch'an Buddhist presentation focused on meditation experience, which was described as "recovering the natural state of the mind." Prof. Martin Verhoeven of the Pacific School of Religion pointed out that in meditation "we are returning to the origin, not moving forward to 'gain something.'" Linking ethical engagement with contemplation, he said, "When the mind of a meditator is motivated to act out of genuine compassion, its action is accurate and correct. Action is neither driven nor obstructed by ego or sentiment." These comments resonated with Rev. Heng Sure's presentation on the statement on the environment from the recent Gethsemane III conference "Simple and Sufficient," in which Buddhist and Christian monastics embraced an ecologically valid way of life. Urging the group to notice the connections between contemplation and ethical action, Bishop John C. Wester commented: "This [End Page 145] work embodies mercy by lifting people up; it embodies justice as it arises out of our common humanity."Because of the financial challenges that all three sponsoring institutions are facing, it was decided to conclude formal sponsorship of the Ch'an/Zen-Catholic Dialogue with this meeting. However, participants agreed to work together to reconstitute the dialogue regionally. A steering committee was designated to undertake new logistical arrangements and to draft a narrative of the previous seven years of dialogue for posting on our respective websites. Bishop Wester summarized the convictions of participants, both Buddhist and Catholic, by observing: "It is impossible not to be affected by this experience. Dialogue in this atmosphere has had an impact on my own way of ministering to others. I feel that my faith, sensitivity, compassion, and reverence have been enhanced by participating in these meetings."Participants in the 2009 dialogue meeting included Rev. Heng Sure, Berkeley Buddhist Monastery; Bishop John C. Wester, Salt Lake City; Dr. Snjezana Akpinar, Dharma Realm Buddhist University; Rev. Gigen Victoria Austin, San Francisco Zen Center; Rev. Jan Chozen Bays, Great Vow Zen Monastery; Sr. Phyllis D'Anna, SND, Zen Center, Palo Alto; Sr. Mary Ann Donovan, SC, Jesuit School of Theology at Berkeley; Dr. Ron Epstein, Dharma Realm Buddhist Association; Mrs. Lorraine Moriarty, Society of St. Vincent De Paul; Bhikshuni Heng Jiao, City of 10,000 Buddhas; Bhikshuni Heng Liang, City of 10,000 Buddhas; Rev. Canon Francis Tiso, United States Conference of Catholic Bishops; Rev. James Massa, United States Conference of Catholic Bishops; Rev. Thomas W. Devereaux, Diocese of Santa Rosa ecumenical and interreligious officer; Dr. Martin Verhoeven, Pacific School of Religion; and Ron Brown, observer (Cloverdale, California). [End Page 146]Francis V. TisoUnited States Conference of Catholic BishopsCopyright © 2009 University of Hawai'i Press... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume XXV, Numbers 1 and 2, April/November 1999, pp. 83-99 Force and Vivacity in the Treatise and the Enquiry FRANCIS W. DAUER Hume's appeal to "force and vivacity" presents a challenge to those of us who try to render his views as plausible as possible. Of course, if we reject "folk psychology " or an appeal to our consciousness, the challenge becomes insurmountable. Fortunately, in today's (...) philosophical climate such appeals are no longer universally rejected, and at least in some quarters there may be interest in discerning what such appeals may reveal. But even granting such an appeal, is there anything given to our consciousness that will do the kind of work Hume intends for force and vivacity? I shall attempt to make an affirmative answer as plausible as I can. Recall that Hume appeals to force and vivacity to distinguish (1) impressions from ideas, (2) memory from other ideas, and (3) beliefs from fictions of the fancy. In my defense of Hume, I shall urge that, taken separately, each of these appeals has some plausibility and to this extent provides some tentative suggestions on what it is like to perceive, remember, and believe. Before proceeding to this defense, several preliminaries are called for. Hume's view on force and vivacity underwent changes in his writings, and no one view can be said to be his account of force and vivacity. His initial view occurs in Book I of the Treatise (which was published along with Book II). By the time the Appendix of the Treatise was published with Book III, we see Hume shifting away from his initial view. Further changes, as well as a full appreciation of the shift, can be found in the Enquiry. For most of this paper I shall primarily be concerned with his later views, though earlier views will Francis W. Dauer is a professor at the Department of Philosophy, South Hall, University of California at Santa Barbara, Santa Barbara, CA 93105, USA. e-mail: [email protected] 84 Francis W. Dauer occasionally be mentioned for contrast. In the final section, I shall address the more exegetical issues concerning Hume's change of mind over the years. While space constraints prevent a discussion that will do justice to the views of other commentators, a few words may be in order to indicate what I think is needed to render Hume's views plausible. Leaving aside commentators finding fatal defects with his account, those trying to salvage a tolerable reading of Hume more or less identify force and vivacity with belief (which Hume on one occasion says is the true and proper name for the feeling). One group focuses on Hume's use of 'force' and proposes a functionalist account of force and vivacity whereby it is a causal property of "perceptions" (in the wide sense) to produce such states as passions and actions which are functionally related to beliefs.1 At least on the face of it, this is at odds with force and vivacity being available to consciousness, and I shall take it that Hume took force and vivacity to be so available. Beyond this, while I shall take it that Hume appealed to force and vivacity to distinguish impressions from ideas, a functionalist account has difficulties in preventing impressions from degenerating into mere beliefs (unless something quite foreign to the Humean framework is appealed to).2 A second line of thought is due to Wayne Waxman, who identifies force and vivacity with something like a felt sense of reality or truth, with impressions having this quality in the highest degree.3 While this avoids the first defect of the functionalist account, I believe it fails to avoid a variant of the second problem: without appealing to something quite un-Humean, some impressions can become mere beliefs, and vice versa.41 shall assume that force and vivacity must be consciously available, and that appealing to them, at least in one guise, must allow impressions and ideas to be distinguished. Impressions Hume introduces the distinction between impressions and ideas in the Treatise by saying: The difference betwixt these consists in the degrees of force and liveliness with which... (shrink)

Pour Francis Jacques, Professeur émérite à l'Université Paris III-Sorbonne Nouvelle, l'âge de la modernité exténuée que nous vivons est celui des grands théorèmes de possibilité transcendantale. Il est peu de dire que l'homme ne possède pas la vérité : c'est désormais sur l'injonction radicale d'oser interroger qu'il convient d'instruire la question "Qu'est-ce que penser?". La philosophie commence au moment où la pensée se rend capable de mettre à jour la dimension de l'originaire, comme redoublement de l'origine. En quoi elle (...) se veut pensée de la constitution. La pensée religieuse commence l'acquiescement à ce qui pourrait achever l'interrogation radicale sur Dieu cherché, aimé comme l'infini d'un coeur. Elle se clôt avec la méditation du don. (shrink)

This 1991 book is about the continuing influence of Hume's ideas on moral and political philosophy. In part, it is a critical exegesis of Hume's most impressive and challenging doctrines in Book III of the Treatise of Human Nature on such topics as morals, motivation, justice, and social institutions. However, the main thrust of the argument is to throw into relief the importance of that discussion for contemporary philosophy. While the author subjects most contemporary defences of Humean doctrines to intense (...) criticism, he also seeks to discover what versions of Hume's theories might still be defensible and viable. (shrink)

This volume belongs to the first new critical edition of the works of Francis Bacon (1561-1626) to have been produced since the nineteenth century. The edition presents the works in broadly chronological order and according to the best principles of modern textual scholarship. The seven works in the present volume belong to the final completed stages (Parts III-V) of Bacon's hugely ambitious six-part sequence of philosophical works, collectively entitled Instauratio magna (1620-6). All are presented in the original Latin with (...) new facing-page translations. Three of the seven texts (substantial works in two cases, and all sharing a startlingly improbable textual history) are published and translated here for the first time: these are an early version of the Historia densi, the 'lost' Abecedarium, and the Historia de animato & inanimato. Another--the Prodromi sive anticipationes philosphiae secundae--has likewise never been translated before. Together with their commentaries and the introduction they open the way to important new understandings of Bacon's mature philosophical thought. (shrink)

Cette édition numérique a été réalisée à partir d'un support physique, parfois ancien, conservé au sein du dépôt légal de la Bibliothèque nationale de France, conformément à la loi n° 2012-287 du 1er mars 2012 relative à l'exploitation des Livres indisponibles du XXe siècle. Pages de début Avant-propos Première recherche - Autrui, présence sans concept Présentation 1 - L'état de la question : de l'anthropologie à la philosophie de la notion d'autrui 2 - Aporétique de l'altérité personnelle 3 - La (...) problématique de la proximité et la seconde personne 4 - Une catégorie linguistique de la personne? 5 - Connaissance ou reconnaissance d'autrui? L'illusion spéculative 6 - Une formulation linguistique du problème de l'altérité personnelle 7 - Vers une éthique des relations interpersonnelles par l'exercice de la parole 8 - L'hypothèse transcendantale 9 - La parole tronquée faire échec à la peur et à la violence : la réciprocité du signe Deuxième recherche - Essai pour introduire en pragmatique les concepts de rétro-référence et de co-référence Présentation I - Questions de méthode II - L'état de la question III - La référence aux interlocuteurs IV - Les conditions dialogiques de la référence au monde Troisième recherche - Eléments pour une pragmatique du dialogue. Le dialogue référentiel Présentation I - L'espace logique de l'interlocution II - L'intégration des théories existantes III - Le dialogue régulier IV - Pour une typologie du dialogue Quatrième recherche - L'enjeu épistémique du dialogue : avoir une croyance commune Présentation 1 - Les trois voies de l'analyse : une homologie 2 - Du registre modal de la croyance à sa dynamique interne : vers un élargissement des référentiels 3 - Le dialogisme de la croyance commune 4 - Individuation et identification le problème posé par l'identification bilatérale des individus 5 - Caractère réflexif de la croyance commune la convention des critères et les hypothèses restrictives 6 - Les phases du dialogue et le travail de quantification logique une objection dirimante? 7 - « Fixer la référence » des termes singuliers remarques sur l'interprétation de Saul Kripke 8 - Le recours à la théorie des jeux de stratégie notion de règle stratégique 9 - De la logique du dialogue à l'idée d'une logique fondée sur le dialogue 10 - La métaphore secourable du jeu compétitif compétition et coopération dans le jeu dialogique 11 - Le consensus pragmatique : notion de confrontation épistémique le dynamisme novateur de la relation dialogique 12 - Triple relativité de la référence 13 - Questions en suspens : figuration et symbolisation l'opinion droite 14 - L'appel à une sémantique de l'action Cinquième recherche - Le système sublogique des phrases en « nous » Présentation 1 - Clore le dialogue : réussite, échec, contrefaçons 2 - La mise en communauté de l'énonciation équivocité, plurivocité, polysémie 3 - Le dialogisme de la compréhension remarques critiques sur l'instance transcendantale 4 - Variables logiques et variables pronominales 5 - Le « nous » comme sujet apparent d'une double prédication 6 - Degrés de dépendance à l'égard du contexte pragmatique 7 - La pluralisation de « je » : pluriel objectif et pluriel personnel 8 - L'autodétermination du « nous » 9 - Les supplétifs stylistiques 10 - La parole heureuse matrice de la relation humaine de mutualité NotesIndex des noms propres Index analytique Pages de fin. (shrink)

I: An individual and his personal culture -- A portrait of a private man -- The longing for passion -- The problem with women -- Spencer's feminist politics -- Culture and beauty -- Eccentricities : health and the perils of recreation -- II: The lost world of Spencer's metaphysics -- The new reformation -- Intellectuals in the strand -- The genesis of a system -- Common sense in the mid-nineteenth century -- From philosophy to psychology -- III: Spencer's biological writings (...) and his philosophy of science -- On goodness, perfection and the shape of living things -- The meaning of life -- Science and the classification of knowledge -- IV: Politics and ethical sociology -- Spencer's politics and the foundations of liberalism -- The 1840s : Spencer's early radicalism -- Sociology as an ethical discipline -- Sociology as political theory -- Progress versus democracy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:On Buddhist-Christian Studies in Relation to DialogueFrancis V. TisoIn taking on the task of co-editing Buddhist-Christian Studies, it would seem appropriate to provide some background by way of introduction. Being a disciple of Brother David Steindl-Rast, O.S.B., a man who refuses to sign his name with capital letters, since the late 1960s, it goes against my grain to write too much about myself. Therefore, the following comments are meant (...) also to serve as a foreword to the current issue.My own background in Buddhist-Christian studies has its roots in ongoing collaboration with Br. David, who will be remembered for his decades-long study of Zen and his affectionate rapport with the San Francisco Zen Center community, among others. I later studied interreligious dialogue and its theological implications with George Rupp and Harvey Cox at Harvard Divinity School. In order to let my studies sink their roots into contemplative soil, I served as Br. David's assistant at the Benedictine Grange and then went on to edit theological books at the Seabury Press in New York. Thanks to the kindness of the late and revered Alex Wayman, I was able to complete a doctorate in Buddhist Studies at Columbia University and Union Theological Seminary, where I gained some ability to work with Pali, Sanskrit, and Tibetan. I sought additional tutorial guidance from José Pereira of Fordham University, a polymath scholar deeply appreciated for his extraordinary ability to introduce students to the intricacies of Sanskrit literature. Our lengthy conversations about the Baroque Scholastic Catholic theologians formed my eagerness to welcome at least three of the articles in the current issue of BCS. After the doctorate, I continued to pursue study and contemplative practice in Europe and Asia, developing collegial friendships, especially with members of the International Association for Tibetan Studies. In 2003, M. R. John C. Wester, auxiliary bishop of San Francisco, asked me to participate in the Northern California Zen/Ch'an–Catholic Dialogue that had arisen from earlier dialogue programs in various monastic milieux such as Gethsemane and New Camaldoli. In the context of that dialogue, I was asked to serve the United States Conference of Catholic Bishops as associate director of the Secretariat for Ecumencial and Interreligious Affairs in Washington, DC, in 2004.Given this ongoing interplay in my own life between scholarly research and contemplative [End Page iii] practice, it is my hope that BCS will continue to nurture the same interests in its readership. Good scholarship and commitment to the goals of spiritual inquiry should also enrich the dialogue between Buddhists and Christians in various parts of the world. In a recent publication,1 Taigen Dan Leighton describes Dogen's methods with regard to reading: "So in addition to just reading through this material, the student of Zen may likely want to chew slowly at times, find pieces that are especially provocative, stimulating, or unsettlingly challenging, and take a while to consider, reflect, and digest." This is exactly what the Christian contemplative does in lectio divina. Moreover, to persons inclined to this kind of inquiry, even scholarly research gives rise to creative and, at times, truly contemplative insight. Thus even a journal committed to scholarship might find comfort in the "apophatic" methods of Buddhist or Christian contemplatives. Taigen reminds us that Zen sitting practice (zazen) is not the suppression of content. In fact, understanding is expected:Dogen is clearly not recommending zazen as mere blank, mindless sitting. Although he frequently criticizes practice concerned with achievement, or with reaching for particular schematized stages of development, Dogen regularly asks his monks if they thoroughly understand. He is suggesting a practice that is informed by intense inquiry into the ancient teachings, sayings, and dialogues, as well as into our present immediate experience. Throughout formal meditation as well as in our everyday activity, Dogen encourages vivid attention and awareness.In practice, this is nothing less than the interactive application of the principles of the great teachings on emptiness. As a method, the philosophical analysis of emptiness came to have an enormous impact on the Ch'an and Zen traditions; it was a method of "negation" in the sense that it could be... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:470 HISTORY OF PHILOSOPHY of fundamental notions (e.g.,"creator" and "demiurge") are omnipresent. Sometimes even a confusion happens of Anaxagoras with Democritus when the "atom" is ascribed to Anaxagoras (p. 48). And the author does not seem to feel the fatal inadequacy of merely second-hand knowledge. While he in longura et latum argues with Aristotelian presentations and misrepresentations of Anaxagorean tenets, there is good reason for the suspicion that he (...) might never have read even one authentic sentence written by Anaxagoras himself. For those interested in general cultural history, this book, the religious diatribe of a modem Zoroastrian believer, is very worthwhile reading. For the historian of philosophy, itis of rather modest value. P-~LIX M. CLEVE New School for Social Research New York City The Esthetics of the Middle Ages. By Edgar De Bruyne. Trans. Eileen B. Hennessy. (New York: Frederick Uugar, 1969. Pp. viii+232. $6.50) This book has a very complex character. It is the English translation of a French work, L'Esth~tique du moyen dge,I which, in turn, is a one-volume abridged version by Edgar De Bruyne of his own original three-volume work, I~tudes d'Esth~tique M~di~vale.2 Thus, one may evaluate this book either as a translation or, presupposing the faithfulness and correctness of the translation itself,as a relatively short work by E. De Bruyne, or else in its relation to or as compared with the original three-volume work. I will confine myself here to the lattertwo considerations.3 First, considering this book in comparison with the three-volume original work, one of the principal writings of De Bruyne and one of the most significant contemporary contributions to the history of medieval aesthetics, we can find both quantitative and qualitative differences between the original work and its abridged version. The quantitative difference is considerable. While the abridged work, at least in its English translation, is less than a quarter of a thousand pages in length, the original work includes altogether 1,224 pages 4 and is thus more than five times longer than thc translated abridged version of it. The qualitative or methodological difference is at least equally great. In the original work, each of the three volumes deals primarily with the various medieval authors of aesthetic works and doctrines in a chronological order.5 In contrast, the contents of the translated abridged version follow a topical arrangement with chronology playing only a subordinate role, if any at all, within Louvain. L'InstitutSupdrieur de Philosophic, 1947. Brugge: De Tempel, 1946. s I have had no access to the abridged French original. 9 Vol. I, xiv+370; II, x-{-420; III,x-F400. 9 VoL I: Boethius to Erigena; II. "L'l~poque Romane," from the Carolingian period to the schools of Chartres and St. Victor; and Ill:the thirteenthcentury, from St. Bernard to Duns Scotus. BOOK REVIEWS 471 each topic. The six chapters are entitled, "'The Sources," "The Fundamental Principles," "Various Esthetic Systems," "The Esthetic Experience," "Art," and "The Fine Arts." To this may be added a third difference that is the result of the first two differences. There is virtually neither any direct quotation from any author on any topic, nor a~y direct reference to texts in the works of medieval authors mentioned or discussed. While the quantitative difference in itself is understandable, since only a scholar specializing in this field would read over 1,200 pages on medieval aesthetics, and while the qualitative difference is perfectly justified in terms of an intelligent summary, the absence especially of direct references to discussed texts is, as will be shown below, deeply regxettable. So much for the relative consideration of this translated abridged work. Let us next consider the abridged work in itself in the form of a positive and a negative evaluation. Second, despite the relative brevity of the work, one finds this book extremely valuable both in terms of the quantity and the quality of the data it contains. As to quantity, De Bruyne manages to compress an enormous amount of information about medieval aesthetic thought into this book. The significance of this, to confine ourselves at this point only... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The View from GadshillFrancis SparshottII once had a furious confrontation with that learned and passionate scholar, the late Milton C. Nahm. He had been giving a paper that involved Falstaff—I forget how, but it included the familiar appeal to the fat knight as the comic spirit of untrammelled life, so that the newly crowned Hal’s final repudiation—“I know thee not, old man”—chills the audience as a denial of humanity (...) in favor of impersonal administration. But I told Nahm that I could not see Falstaff that way. As a boy, if I cycled home from Gravesend to Rochester I had to pass over the North Downs at Gadshill. And it is at Gadshill, when we first meet him, that Falstaff’s gang is planning to waylay a band of innocent travelers. I could never take kindly to a man who made a living mugging and rolling people like me. Nahm was contemptuous of my incompetence to deal with literature: I was prevented from appreciating the portrait of the comic monster, appalling but breathtaking, by my inhibited and inhibiting moralism. But I insisted that I saw no reason why one should abandon one’s identity or one’s morality while one was watching a play or reading a book.Nahm would have been right if I had been insensitive to Falstaff’s outrageousness, his unscrupulous energy and vivacity, his wit and candor. But I think my appreciation was sharpened rather than nullified by my awareness of the real menace Falstaff represents to people who happen not to be his pals. And I think Nahm’s enthusiasm blinded him to something else that Shakespeare wrote into the part. At that very first meeting, we find Falstaff trying to negotiate for himself a position of power or privilege when the young prince shall succeed to the throne. And it is just this negotiation that Falstaff is trying to resume [End Page 398] from the sidewalk at the end, when the new king brushes him off. Nahm did not notice this because it did not occur to him that Henry V was going to be a real king with real power over real people, just as it did not occur to him that Falstaff’s robbed and brutalized pilgrim victims would be real people suffering real injury and loss. If my personal angle, the potential victim’s view, had so usurped my vision that it blinded me to whatever else the playwright had made of his character and its situation, it would have made me a bad viewer of the play. But it might have added depth to my understanding and my criticism if it gave me an angle that other viewers and readers could imaginatively share. 1 Since each of us has some sort of angle on everything, sharing perspectives can always be valuable.III have been reminded of my encounter with Nahm by reading Edward W. Said’s Culture and Imperialism. 2 The book appears to start from the position that imperialism is the “determining political horizon of modern Western culture” (p. 60), imperialism being defined as the policy of establishing and maintaining an empire, and an empire as “a relationship... in which one state controls the effective political sovereignty of another political society” (p. 9). Because this is the determining horizon, the right way to think of any “Western” author is as an agent of imperialism, although of course this is most easily shown in the case of authors and works in which the imperial connection is explicit.If there is to be a uniform curriculum and canon for the teaching of English literature everywhere in the world, that canon obviously should not be based on works that assume the rightness and normality of an imperialism that defines most readers of that literature as racially and culturally inferior; such a canon is itself a tacit agent of an offensive and gratuitous imperialism. This much seems clear. But Said’s book then moves off into a hackneyed recitation of the evils that the West (or the north, or the developed world 3 ) inflicts on a world of passive victims, followed by a denunciation of the... (shrink)

Cette édition numérique a été réalisée à partir d'un support physique, parfois ancien, conservé au sein du dépôt légal de la Bibliothèque nationale de France, conformément à la loi n° 2012-287 du 1er mars 2012 relative à l'exploitation des Livres indisponibles du XXe siècle. Cette investigation, qui se veut radicale et diversifiée de la canonique du dialogue, réunit les éléments d'une nouvelle analytique de la communication. « Copyright Electre » Pages de début Avertissement I - Un programme de recherche philosophique (...) II - Dialogue, dialogisme, interlocution III - Les illusions de l'alternance IV - Renforcement du modèle V - Un langage libéré des contraintes de l'interlocution : l'idéographie frégéenne VI - Croyance commune et croyance communiquée VII - La structure inter-rogative du questionnement VIII - Notion D'a priori communicationnel IX - Prolégomènes à une philosophie du dialogue X - Objections et réponses XI - La controverse méta-théorique XII - La communicabilité et la question critique Épilogue Notes Ouvrages cités ouconsultés Index des noms propres Pages de fin. (shrink)

This paper treats the fifth-century AD apocryphal Acta Barnabae. § I sets out briefly the consensus view of ABarn’s main aim - to establish the autocephaly of the Cypriot Church by endowing it with an apostolic founder, Barnabas, in a text modelled on Acts which affects to be contemporary with Acts and to be the work of John Mark. § II examines ABarn’s detailed interactions with Acts, its foregrounding of Barnabas over Paul, and its centralising of Cyprus in early Christianity; (...) ‘itinerary style’ is highlighted as a prominent feature of ABarn’s striving for verisimilitude. § III treats ABarn’s use of further ‘novelistic’ strategies for the same purpose; they mostly draw on topoi, but sometimes arguably on personal knowledge of Cyprus. § IV reflects on ABarn’s curious downgrading of its inscribed author, John Mark. This is attributed to the anti-Monophysite stance of the fifth-century Cypriot Church towards both the Antiochene and Alexandrian Patriarchates. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:470 HISTORY OF PHILOSOPHY of fundamental notions (e.g.,"creator" and "demiurge") are omnipresent. Sometimes even a confusion happens of Anaxagoras with Democritus when the "atom" is ascribed to Anaxagoras (p. 48). And the author does not seem to feel the fatal inadequacy of merely second-hand knowledge. While he in longura et latum argues with Aristotelian presentations and misrepresentations of Anaxagorean tenets, there is good reason for the suspicion that he (...) might never have read even one authentic sentence written by Anaxagoras himself. For those interested in general cultural history, this book, the religious diatribe of a modem Zoroastrian believer, is very worthwhile reading. For the historian of philosophy, itis of rather modest value. P-~LIX M. CLEVE New School for Social Research New York City The Esthetics of the Middle Ages. By Edgar De Bruyne. Trans. Eileen B. Hennessy. (New York: Frederick Uugar, 1969. Pp. viii+232. $6.50) This book has a very complex character. It is the English translation of a French work, L'Esth~tique du moyen dge,I which, in turn, is a one-volume abridged version by Edgar De Bruyne of his own original three-volume work, I~tudes d'Esth~tique M~di~vale.2 Thus, one may evaluate this book either as a translation or, presupposing the faithfulness and correctness of the translation itself,as a relatively short work by E. De Bruyne, or else in its relation to or as compared with the original three-volume work. I will confine myself here to the lattertwo considerations.3 First, considering this book in comparison with the three-volume original work, one of the principal writings of De Bruyne and one of the most significant contemporary contributions to the history of medieval aesthetics, we can find both quantitative and qualitative differences between the original work and its abridged version. The quantitative difference is considerable. While the abridged work, at least in its English translation, is less than a quarter of a thousand pages in length, the original work includes altogether 1,224 pages 4 and is thus more than five times longer than thc translated abridged version of it. The qualitative or methodological difference is at least equally great. In the original work, each of the three volumes deals primarily with the various medieval authors of aesthetic works and doctrines in a chronological order.5 In contrast, the contents of the translated abridged version follow a topical arrangement with chronology playing only a subordinate role, if any at all, within Louvain. L'InstitutSupdrieur de Philosophic, 1947. Brugge: De Tempel, 1946. s I have had no access to the abridged French original. 9 Vol. I, xiv+370; II, x-{-420; III,x-F400. 9 VoL I: Boethius to Erigena; II. "L'l~poque Romane," from the Carolingian period to the schools of Chartres and St. Victor; and Ill:the thirteenthcentury, from St. Bernard to Duns Scotus. BOOK REVIEWS 471 each topic. The six chapters are entitled, "'The Sources," "The Fundamental Principles," "Various Esthetic Systems," "The Esthetic Experience," "Art," and "The Fine Arts." To this may be added a third difference that is the result of the first two differences. There is virtually neither any direct quotation from any author on any topic, nor a~y direct reference to texts in the works of medieval authors mentioned or discussed. While the quantitative difference in itself is understandable, since only a scholar specializing in this field would read over 1,200 pages on medieval aesthetics, and while the qualitative difference is perfectly justified in terms of an intelligent summary, the absence especially of direct references to discussed texts is, as will be shown below, deeply regxettable. So much for the relative consideration of this translated abridged work. Let us next consider the abridged work in itself in the form of a positive and a negative evaluation. Second, despite the relative brevity of the work, one finds this book extremely valuable both in terms of the quantity and the quality of the data it contains. As to quantity, De Bruyne manages to compress an enormous amount of information about medieval aesthetic thought into this book. The significance of this, to confine ourselves at this point only... (shrink)

This book, formed as a series of essays in honour of Professor Carl Baudenbacher, addresses the very art of judicial reasoning, and features contributions from many of the foremost current or former national, supranational, or international judges. This unique volume is intended first and foremost for legal scholars, but its approachable style makes it readily accessible for students and for those with a general interest in the application of the law and justice in today's multi-layered world. The collection of essays (...) is rather more philosophical and reflective as opposed to doctrinal. Each contribution focuses on the nature and operation of justice, the independence of the judiciary, and on judicial style primarily from the perspective of the judges themselves. The book provides perspectives on what it means to be accountable and independent as a judge, the role of language and languages in the quest for justice, while other contributions acquaint readers with the some of the structures of courts themselves, or indeed question for whom judgments are written. Each chapter has been written by a presiding judge, or head of an institution and the book is divided into three parts: - Part I Art and Method - Part II Justice and the Judiciary - Part III Reasoning and Language(s). (shrink)

Francis Bacon was a genuine midwife of modernity. He was one of the first thinkers to visualise a future which would be guided by a cooperative science-based vision of bettering human welfare. In this the first critical edition of his greatest philosophical work since the nineteenth-century, we find facing-page Latin translations and a thorough and detailed Introduction to the text.

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

In lieu of an abstract, here is a brief excerpt of the content:1. The present state of the questionEsser's turnaboutIn his collection of studies on the writings of Francis, published in 1973, Kajetan Esser, the acknowledged master of Franciscan textual criticism, wrote that in verse 13 of Francis's Letter to the Clergy there exists "a striking difference, that is difficult to explain," between the oldest manuscript which originally belonged to the Benedictine abbey of Subiaco and was written before (...) 1238, and the famous manuscript Assisi 338 which originated between 1250 and 1260. However, Esser considered this difference "a too weak basis to accept a double version of the Letter to the Clergy." It is therefore somewhat strange, to say the least, that in his textcritical edition of the writings of Francis, published only three years later in 1976, the same Esser concludes, without any further explanation, that the differences are "so serious that one has to accept two versions of one and the same letter."Esser's conclusion immediately raises the question about which one of the two versions would be the first. Esser opted for the Subiaco manuscript as the first version and the Assisi manuscript as the second. An important reason for Esser's option was the fact that the Assisi manuscript of the Letter to the Clergy added in verse 13 that the clerics have to observe all of these matters "according to the precepts of the Lord and the constitutions of holy mother Church ." With "the constitutions of holy mother Church" Francis referred, according to Esser, to the papal bull Sane cum olim, issued by pope Honorius III on November 22, 1219. And as this bull, in Esser's view, also "contained references to the will of God as laid down in Holy Scripture," Francis decided to insert both a reference to the papal bull and to "the precepts of the Lord" in a new, second version of the letter. This would imply that Francis, who in the summer of 1219 left for Egypt, wrote the second version only after his return from the Middle East in the spring of 1220. For it was only then that he came to know about the existence of the papal bull issued during his absence from Italy, and could refer to it in order to strengthen his appeal to the clergy to show greater reverence for the Eucharist. At the same time, however, the absence of these important additions in the first version implies that this version was written before the papal bull of Honorius was issued and thus also before Francis's departure for the Middle East in the summer of 1219.Present reception of Esser's theoryThe latest English translation, published in 1999, follows Esser and contains a separate translation of both versions, the first of which was written before 1219 and the second in 1220. In the most recent German translation Leonhard Lehmann acknowledges the existence of two versions but the differences between the two are so small that it suffices to print only the text of the oldest manuscript, that of Subiaco, written before 1238. He agrees, though, that the addition constitutiones sanctae matris Ecclesiae in the second version refers to the papal bull Sane cum olim and that the earlier version may have been written before 1219. The revised edition of the Fonti Francescane still follows Esser's theory as regards the existence of two versions, the early date of the first version and the reference of the second version to Sane cum olim. However, in a lengthy article on Francis's letters, C. Paolazzi, the author of the introduction to the Letters in FF, revised his previous opinion in 2008. He still accepts the existence of two versions but dates both after Sane cum olim and therewith also after Francis's return from the Middle East in 1220. His main argument is that theimplicit quotations.. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

The purpose of the present systematic and critical review was to assess the findings and to identify the gaps in the literature concerning gay and bisexual fathers. A comprehensive search of relevant literature using electronic databases and reference lists for articles published until December 2016 was conducted. A total of 63 studies, spanning from 1979 to 2016, were collected. More than half of the studies were published after 2011 and the overwhelming majority were conducted in the United States. Nine themes (...) were identified in the studies reviewed: (1) Pathways to fatherhood; (2) Motivations for fatherhood; (3) Parenting experiences and childrearing; (4) Family life and relationship quality; (5) Gender and father identities and gender-role orientation; (6) Disclosure of sexual identity; (7) Social climate; (8) Father’s psychosocial adjustment; and (9) Children’s psychosocial adjustment. It was found that research on gay fatherhood appears to be more heterogeneous than on lesbian motherhood, perhaps because of the variety of pathways to parenthood (via co-parenting, adoption, fostering, or surrogacy). Two-father families are becoming more visible in research on sexual minority parenting and gradually transforming the conceptualization of parenting in family research. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Christians and Buddhists: Together in HopeCardinal Francis ArinzeDear Buddhist Friends,1. On the occasion of Vesakh, which celebrates important events in the life of Buddha, I wish to express to you, in my capacity as president of the Pontifical Council for Interreligious Dialogue, the best wishes of Catholics throughout the world.2. I am happy to say that ongoing dialogue between Buddhists and Christians is distinguished by efforts to meet (...) at the level of religious experience. Both Buddhism and Christianity emphasize the “contemplative dimension” in their practice of religion. Since 1979, through the “Intermonastic Spiritual Exchange” and the “Monastic Hospitality Programme,” Buddhists and Christians who are committed to a contemplative life through their respective monastic disciplines have engaged in encounters where in-depth dialogue is possible. This effort is truly commendable.3. It is hope of new life that has been at the source of our dialogue, although our understanding of this new life differs. For us Christians, the new life is to be sought and found only in Jesus Christ. Jesus indicated the way when he said: “I am the way, the truth and the life” (John 14:6). He taught us not only not to engage in revenge, but to defeat evil with good. He said: “You have learnt how it was said: Eye for eye and tooth for tooth. But I say this to you: offer the wicked man no resistance. On the contrary, if anyone hits you on the right creek, offer him the other as well” (Matthew 5:38–39). This makes me think of Ven. Maha Ghosananda’s rendering of one of the teachings of Buddha: “When we are wronged, we must set aside all resentment and say, ‘My mind will not be disturbed. Not one angry word will escape from my lips; I will remain kind and friendly, with loving thoughts and no secret malice.’”4. Hope rescues us from discouragement. We are enabled to begin anew by perceiving around us numerous “signs of hope”: the growing solidarity among people in our time, especially with the poor and destitute, the desire for justice and peace, voluntary service, the return of the search for transcendence, an awareness of human dignity and of the rights that flow from it, attention to the environment, and so on. I wish to mention here a particular sign of hope, which Pope John Paul II has underlined—namely, interreligious dialogue.5. People of hope are, at the same time, realists who do not close their eyes to reality with all its positive and negative aspects. We cannot turn a blind eye to the [End Page 199] dramatic crises of our world: the wars between different countries, civil wars, terrorism in all its forms, injustice that is forever widening the gap between rich and poor, hunger, the lack of shelter, unemployment—especially among the youth, globalization without solidarity, the heavy burden of external debt, the problem of drugs, immorality, abortion. The list could be extended. Nevertheless, the small lamp of hope must always remain alight, shining on the paths leading humanity to a better future.6. We Christians and Buddhists, embarked on our respective spiritual paths, can work together to give increased hope to humanity. Yet first we must accept our differences and show each other mutual respect and true love. This will render us more credible, and we shall be for humanity a further sign of hope in addition to those that exist already.7. It is in this spirit that I convey to you once again, dear Buddhist friends, my best wishes for the feast of Vesakh.Cardinal Francis ArinzePontifical Council for Interreligious DialogueCopyright © 1999 The University of Hawai’i Press... (shrink)

In this global village, it is relevant to look at two educational visionaries from two continents, John Dewey and Rabindranath Tagore. Dewey observed that the modern individual was depersonalized by the industrial and commercial culture. He, thus, envisioned a new individual who would find fulfillment in maximum individuality within maximum community, which was embodied in his democratic concept and educational philosophy. Tagore's educational vision was based on India's traditional philosophy of harmony and fullness. It focused on self-realization within the context (...) of international education. This article compares the educational visions of Dewey and Tagore and demonstrates that Tagore's international educational perspective adds to Dewey's concepts of social individual and democracy and that their perspectives have implications for contemporary education. (shrink)