VAN PRAAG (Paul), Introduction : le Père Henri Bosmans, histo­rien des mathématiques (pp. 7-16). SAUVAGE (Pierre), Notice biographique du Père Henri Bosmans (pp. 17-25). HERMANS (Michel), Henri Bosmans : sa formation et ses réseaux de rela­tions (pp. 27-72). DELANGHE (Richard), Quelques aspects de la vie et de l’œuvre de Paul Mansion (1844-1919) (pp. 73-82). BRIGAGLIA (Aldo), Saccheri vu par Corrado Segre en Italie et par Mansion et Bosmans en Belgique / traduit de l’italien par Bruna GAINO et Patricia RADELET-DE (...) GRAVE (pp. 83-104). MAWHIN (Jean), La tentative belge d’édition des œuvres complètes d’Euler vue par Henri Bos­mans (pp. 105-133). GOLVERS (Noël), Henri Bosmans, s.j., et la mission jésuite en Chine / traduit du néerlandais par Anne-Sophie MEURICE (pp. 135-152). ROMANO (Antonella), Henri Bosmans, jésuite et historien des mathéma­tiques dans la Belgique du premier XXe siècle (pp. 153-168). SAUVAGE (Pierre), Le Père Henri Bosmans et l’historiographie au tournant du XXe siècle (pp. 169-187). RADELET-DE GRAVE (Patricia), Le fonds Henri Bos­mans / avec un ajout de Michel HERMANS (pp. 189-215). MANSION (Paul), Correspondance de Paul Mansion adres­sée à Henri Bosmans / introduction, trans­cription et annotation par Michel HERMANS (pp. 217-251). HEEFFER (Albrecht) – HERMANS (Michel) – STOFFEL (Jean-François), Bibliographie d’Henri Bosmans (pp. 253-298). (shrink)

Il y a cinquante ans, l’universitaire américain Peter Novick publiait sous le titre The Resistance versus Vichy: The Purge of Collaborators in Liberated France la thèse qu’il avait consacrée à l’épuration sur le sol français : il y mettait à mal la version alors dominante d’une épuration supposée sauvage, massive et confuse. Dans la mesure où la traduction française, L’Épuration française, 1944-1949, attendit dix-sept ans pour voir le jour, la vision très noire de Robert Aron, distillée dans...

Blaise de Sebaste est représenté sur une page du manuscrit des Heures de Louis de Savoie (1445-11460, BNF Latin 9473, folio 176v.). Il apparaît comme le saint qui prêche aux bêtes sauvages, longtemps avant François d’Assise, et à qui une femme et un loup apportent des offrandes. Certains éléments de sa proximité avec les bêtes et les femmes (ensemble ou séparément) proviennent de la légende, d’autres permettent de questionner plus généralement les relations entre genre et espèce dans le christianisme (...) médiéval. Les espèces animales étaient, depuis Augustin, divisées en domestiques et sauvages, mais paradoxalement, les premières étaient pensées comme antérieures aux secondes. C’est la chute, provoquée par une femme, qui provoqua l’ensauvagement des paisibles espèces compagnes que Dieu avait confiées à l’humain. La vie de Blaise indique la voie de domination à suivre pour les hommes : reprendre conjointement la maîtrise sur les bêtes et les femmes. (shrink)

This paper analyzes recent attempts to reject reproduction with lineage formation as a necessary condition for evolution by means of natural selection :560–570, 2008; Stud Hist Philos Sci Part C Stud Hist Philos Biol Biomed Sci 42:106–114, 2011; Bourrat in Biol Philos 29:517–538, 2014; Br J Philos Sci 66:883–903, 2015; Charbonneau in Philos Sci 81:727–740, 2014; Doolittle and Inkpen in Proc Natl Acad Sci 115:4006–4014, 2018). Building on the strengths of these attempts and avoiding their pitfalls, it is argued that (...) a robust formulation of evolution by natural selection without reproduction can be established. The main contribution of this paper is a reformulation of Lewontin’s three principles stating that minimal evolution by natural selection occurs when two conditions are met in a population: fitness-related variation and memory. Paradigmatic evolution by natural selection, which can generate adaptations, takes place when an additional condition is present, namely regeneration. (shrink)

François Recanati; IV*—Contextual Dependence and Definite Descriptions, Proceedings of the Aristotelian Society, Volume 87, Issue 1, 1 June 1987, Pages 57–74, h.

This is an experimental piece of writing by François Laruelle. Via its origins in both Greek and Judeo-Christian thought, philosophy has risen up from the abysses of the world and made its assault on human identity. Philosophy dominates man, and as long as he lives under the philosophical decision or ?Ontological Statute? he lives also within an impotence of thought and within an infinite culpability. Yet ultimately man is an inalienable reality, and nothing ? not even philosophy ? can (...) substitute itself for man and for his identity. There is no reversibility between man and philosophy. Man itself is the abolition of the Statute. (shrink)

This article presents a relational criticism of the "morphogenetic theory" of M. Archer. This theory is founded and representative of the most influential mode of perception of the social universe of the last few decades: co-determinism (structure ↔ agency). Co-determinism's influence can be explained by its integration of modern general presuppositions like freedom, individualism, and the quest for a new social order. By identifying five basic principles of relational sociology, we see that Archer's co-deterministic theory offers a complicated solution to (...) avoid voluntarism and co-determinism, limits the potential of sociological imagination, cannot adequately see the fluidity of social processes, produces a certain reification of social structures and agency, and is based on an inconsistent use of egocentric and relational perspectives. These problems can be avoided if we use a relational approach (actor ↔ actor ⇒ structures) based on the study of complex and empirical trans-actions. (shrink)

Francois Recanati presents the basic features of the *indexical model* of mental files, and defends it against several interrelated objections. According to this model, mental files refer to objects in a way that is analogous to that of indexicals in language: a file refers to an object in virtue of a contextual relation between them. For instance, perception and attention provide the basis for demonstrative files. Several objections, some of them from David Papineau, concern the possibility of files to preserve (...) and add information about objects across contexts. How is it possible to think about the same object when the subject no longer is in the original context? How is it possible to think of a perceived object as already known? Can this be done without an explicit identity judgment? Recanati answers these questions by invoking mental files of non-basic kinds and by describing the cognitive dynamics in which they take part. (shrink)

Ce texte a déjà paru, sous une forme augmentée et corrigée, dans Le Social et le Sensible. Introduction à une anthropologie modale, Paris, Téraèdre, 2005, p. 101-118. Nous remercions François Laplantine de nous avoir autorisé à le reproduire ici sous sa forme originelle. Nous nous proposons dans cet article d'esquisser une confrontation entre une pensée de la vie et une pensée du social. Une telle confrontation s'avère problématique et délicate. Assez souvent soit elle risque de tourner court parce que (...) - Anthropologie. (shrink)

This article is a plea for the idea of society in sociological theory. Even though the industrial national societies no longer exist, the successive crises that we have encountered show that we need a general concept to account for social life. Thus sociology should be enabled to remain a moral and political philosophy.

Given sets and a regular cardinal μ, let be the statement that for any function, there are functions and such that for all,. In, the statement is false. However, we show the theory (which is implied by + “” + “ω1 is measurable”) implies that for every there is a such that in some inner model, κ is measurable with Mitchell order.

_A mood for Philosophy_ __ _ _ _In this dialogue with Francois Laruelle Anne-Françoise Schmidt suggests that Laruelle's non-philosophy, which begins with an indecision, could be conceived as something that in the history of painting has been called figura serpentinata, "serpentine line". This line, which produces a kind of music by the use of concepts, is visible according her trough his whole work: from his first book on Ravaisson, _Phenomenon and Difference,_ through to his last one, _The Last Humanity: A (...) New Ecological Science_, published in French in 2015 and expected to appear in English in 2018._. (shrink)

Following the collapse of the communist states it was assumed that Marxist philosophy had collapsed with it. In Introduction to Non-Marxism, François Laruelle aims to recover Marxism along with its failure by asking the question "What is to be done with Marxism itself?" To answer, Laruelle resists the temptation to make Marxism more palatable after the death of metaphysics by transforming Marxism into a mere social science or by simply embracing with evangelical fervor the idea of communism. Instead Laruelle (...) proposes a heretical science of Marxism that will investigate Marxism in both its failure and power so as to fashion new theoretical tools. In the course of engaging with the material of Marxism, Laruelle takes on the philosophy of Marx along with important philosophers who have extended that philosophy including Althusser, Balibar, Negri as well as the attempt at a phenomenological Marxism found in the work of Michel Henry. Through this engagement Laruelle develops with great precision the history and function of his concept of determination-in-the-last-instance. In the midst of the assumed failure of Marxism and the defections and resentment that followed, Laruelle's non-Marxism responds with the bold declaration: "Do not give up on theory!". (shrink)

The article introduces a special issue on “Rethinking Liberal Multiculturalism: Foundations, Practices and Methodologies.” The contributions presented in this special issue were discussed during the conference « Multicultural Citizenship 25 Years Later », held in Paris in November 2021. Their aim is to take stock of the legacy of Kymlicka’s contribution and to highlight new developments in theories of liberal multiculturalism and minority rights. The contributions do not purport to challenge the legitimacy of theories of multiculturalism and minority rights, they (...) rather aim at deepening our understanding of the foundations of liberal multiculturalism and of its practical implementation, sensitive to social scientific dynamics of diverse societies. Without abandoning the general idea that cultural minorities should be granted special minority rights, the essays presented raise new questions about three dimensions central to liberal multiculturalism: its normative foundations, its practical categories of minorities or groups, and its fact-sensitive methodology. Taken together they shed light on the renewed variety of theories of liberal multiculturalism highlighting their complexity and internal disagreements. To introduce these articles, the article first draws a brief historical overview of the debates on multiculturalism since the 1990s (section 1). It then highlights the distinctive aspects of Kymlicka’s contribution (section 2) and identifies recent research trends (section 3). Doing so, it explains how the articles gathered here both expand on those distinctive aspects and explore those new research avenues. The section 4 summarizes the contributions. (shrink)

In this article, we compare Ricard Zappata-Barrero’s interculturalism with Tariq Modood’s multiculturalism. We will discuss the relation between distinct elements that compose both positions. We examine how recent discussions on interculturalism have the potential to contribute to theories of multiculturalism without undermining their core principles. Our position is close to that of Modood’s as he has already carefully tried to incorporate interculturalist insights into his own multiculturalism. Yet we provide a raise a few questions regarding Modood’s treatment of the relation (...) between multiculturalism and interculturalism. After summarizing each author’s potion (I), we will comment on the following set of relations between their basic elements: (II) The relation between intercultural contact and intercultural dialogue; (III) The relation between contact at the local level and the societal/state level; (IV) The relation between group-specific measures, intercultural contact and mainstreaming. (shrink)

In Why Tolerate Religion?, Brian Leiter argues against the special legal status of religion, claiming that religion should not be the only ground for exemptions to the law and that this form of protection should be, in principle, available for the claims of secular conscience as well. However, in the last chapter of his book, he objects to a universal regime of exemptions for both religious and secular claims of conscience, highlighting the practical and moral flaws associated with it. We (...) believe that Leiter identifies a genuine and important contemporary legal and philosophical problem. We find much to admire in his reasoning. However, we raise questions about two claims that are crucial for his argument. The first claim is that it is not religion as such, but conscience that deserves toleration and respect. The second claim is that respect for religion and conscience demands ‘principled toleration’ but does not entail stronger policies of legal exemptions. Against the first claim, we argue that Leiter does not successfully distinguish religious belief from secular conscience and morality; and he does not explain why secular conscience deserves respect. Against the second claim, we argue that the most promising theories of legal exemptions are not classical theories of liberal toleration. (shrink)

L’évolution industrielle nous destine à vivre dans des environnements technologiques caractérisés par une dissémination informatique totale dans la multitude et d’objets connectés capables de traitement sémantique et d’interaction informationnelle avec les humains. Dans ce contexte d’Intelligence ambiante se déploient des dispositifs domotiques d’Interactions dites naturelles Homme / machine. Ainsi de Google Home présenté comme : « une enceinte à commande vocale qui fonctionne avec l'Assistant Google ». On pourra tout aussi bien discuter avec les agents de la concurrence : Amazon (...) Echo, Apple HomePod, etc. Ces dispositifs nous conduisent à interroger une étape contemporaine majeure de « la révolution technologique du langage » et de son automatisation, qui fait des machines de réels sujets parlants, inscrits dans un « couplage humano-machinique ». Dans ce contexte fortement marqué par les affordances, nous observons les modalités de cette interaction artéfactuelle et dite naturelle, caractérisée notamment par une simulation conversationnelle et une personnalisation des dispositifs technologiques. La perspective est celle d’une linguistique post-dualiste et non logocentrée, dans la lignée du courant de l’analyse du discours : Texte-Discours-Interaction. (shrink)

Résumé Comment envisager aujourd’hui la peinture comme une activité spécifique, et sous quelles conditions? L’approche qui en est faite dans ce texte part de la simple notion de « recouvrement », prise dans son sens le plus littéral, pour en poser quelques articulations particulières. Tout d’abord, celle de la construction d’un objet pictural fondé par ses composantes matérielles, et la valeur de mise en espace spécifique qu’il constitue dans le rapport à la frontalité. De là, l’affirmation d’une notion de « (...) distance » que permet cet objet, distance mise en opposition à des données d’immersion, qui présenterait un fonctionnement basé sur la mise en œuvre constante d’un écart. Arguments dont on voit bien évidemment la dimension moderne, pour ne pas dire moderniste, dont ce texte interroge, dans la situation contemporaine, une possible remise en jeu. (shrink)

L’auteur de cet article se propose de travailler sur les mouvements transférentiels et contre-transférentiels opérant dans la cure d’une de ses patientes qui, ayant révélé son homosexualité manifeste en analyse, exprime dans l’après-coup un désir de parentalité sans renier pour autant son choix d’objet sexuel. Ce texte fait état de l’univers d’images susceptibles d’enfermer l’analyste dans des frontières morales ou éthiques. Il montre comment l’identité de l’analyste peut se trouver momentanément troublée et comment il opère cependant pour que sa patiente (...) reste l’ordonnatrice de son propre destin. (shrink)

Many liberals and secularists believe that religious schooling should not be publicly funded or that it should simply be banned. Challenging those views, I claim that although liberal states may refuse to fund and may even ban certain illiberal separate religious schools, it is impermissible, for distinctively liberal reasons, to completely ban publicly funded religious schooling. I will however argue that providing religious instruction within common public schools is more desirable than having separate religious schools. I argue that providing religious (...) instruction within common public schools is a better way to balance the educational interests of parents, children and society than banning religious schooling altogether; authorizing it but refusing to fund it; or having publicly funded separate religious schools. (shrink)

Marcel Gauchet's theory of democracy focuses on the secularization of Western societies and the emergence of “autonomy” in them—Weber's “disenchantment of the world.” The nineteenth-century liberalism that resulted failed to generate a sense of collective purpose that could fill the gap left by the retreat of religion. Totalitarian ideologies achieved this by harnessing the passions unleashed by World War I, but at the cost of radicalization. Conversely, the (unexpected and lasting) post-1945 “social state” set the groundwork for modern individualism and (...) established new legitimacy for the regulatory and protective nation-state, conceptually bonded directly with its voter-citizens. Democracy is thus impossible to disentangle from social democracy—regardless of its actual effectiveness. If Gauchet is right, the left's embrace of “voice” over “exit” mixes a deep insight with flawed prescriptions, as it overlooks the national nature of the experience of citizenship, whereas classical liberals favoring the “exit” option risk undermining the core of the democratic compact. (shrink)

Noting how an hypothesis can turn into a truth simply by being repeated, this article examines carefully the basis for the date normally given for this sermon and the frailty of the textual tradition that is the basis for the Morin edition of this sermon. After a careful analysis of the factors that might help to date it, it is assigned an uncertain date. It remains, however, plausible to think that it was delivered ad mensam Cypriani. The analysis of the (...) transmission of this sermon includes several new manuscripts, a new stemma and several general observations about its transmission. This article concludes with comments about the content and a new edition of the Latin text of the sermon. (shrink)

This essay develops the concept of a ?generic ethics? which engages with the Kantian conception of ethics developed between ends and means. This development takes place within a non-philosophical paradigm which brings science and philosophy together, attempting to move beyond the Kantian engagement with Newtonian physics to the contemporary quantum model. Ultimately the essay argues for a reconsideration of ethics such that the sufficiency of finality or ends is no longer taken as the standard of judgement and this leads to (...) a reconsideration of the place of technology. (shrink)

This article concerns the implementation of a non-anthropological, truly universal paradigm equal for all humans in place of sexual difference (which is not All-sexual), and not determined by it. Everything in human life relates to sexual difference, even Man-in-person as distinct from the subject. The theme of liberation is too restricted and narrow if we do not shift our focus back to the anthropological ? and as such, philosophical ? paradigm, the All-sexual; the All-masculine. Instead of projecting sexual difference onto (...) the human paradigm, we propose, first of all, a pre-sexual ?difference? or duality encompassing all humans, and enabling a certain usage or pragmatic of sexual representations. The utopian paradigm thus allows thinking a transformation of sexual difference. (shrink)