Le propos de cet article est de chercher à dégager les raisons de l'exceptionnelle admiration vouée par Hegel à Aristote. La thèse avancée est que ce que Hegel découvre chez le Stagirite, en particulier dans sa Métaphysique, c'est, dans le contexte du commencement grec de la philosophie, l'anticipation géniale de sa propre compréhension de la substance en tant que sujet. Cette thèse est développée en deux temps. Il s'agit tout d'abord de montrer qu'aux yeux de Hegel la philosophie ancienne n'a (...) de façon générale nullement ignoré la notion de subjectivité au sens qu'elle prendra au sein de la modernité, même si elle n'a pu lui conférer son plein déploiement. Ensuite, il s'agit d'établir, en s'attachant plus spécifiquement aux pages que Hegel consacre à Aristote dans ses Leçons sur l'histoire de la philosophie, que c'est chez lui, dans la conception dynamique de la substance comme energeia active et effectuante qu'il développe dans sa Métaphysique, que cette modernité affleure de la façon la plus claire et la plus complète. The purpose of this article is to attempt to elucidate the reasons for Hegel's exceptional admiration for Aristotle. The thesis put forward is that what Hegel discovers in the Stagirite, particularly in his Metaphysics, is, in the context of the Greek origins of philosophy, the brilliant anticipation of his own understanding of substance as subject. This thesis is developed in two stages. In the first place the aim is to show that in Hegel's eyes ancient philosophy in general in no way ignored the notion of subjectivity in the sense it will take on in modern times, even if it was unable to develop it fully. The goal is then, based more specifically on the pages devoted by Hegel to Aristotle in his Lectures on the history of philosophy, to establish that it is in him, in the dynamic conception of substance as active and realising energeia that he develops in his Metaphysics, that modern philosophy emerges in the clearest and most complete way. (shrink)

Cet article se propose d’interroger la compréhension par Hegel de sa propre pensée comme « fin » de l’histoire de la philosophie. Il montre tout d’abord de quelle manière cette compréhension est bien incontestable chez Hegel. Il entreprend ensuite d’analyser la signification essentielle, mais éminemment complexe que revêt la notion de fin ici en question. Il cherche enfin à établir que loin d’être le gage d’un dogmatisme intempérant, la position de fin de la philosophie que Hegel impute à sa pensée (...) est au contraire l’expression de son antidogmatisme résolu qui entend restituer la vérité à son essence dynamique et inquiète, et, de là, à son historicité foncière.This article sets out to inquire into Hegel’s understanding of his own thought as the “end” of the history of philosophy. It shows firstly how Hegel unquestionably understood his philosophy this way. It then sets out to analyse the essential, but highly complex meaning taken on by the concept of “end” in question here. It seeks finally to establish that, far from being a token of immoderate dogmatism, the view of being the end of philosophy which Hegel attributes to his thought is, on the contrary, the expression of his resolute opposition to dogmatism which seeks to restore truth to its dynamic and restless essence, and hence to its fundamental historicity. (shrink)

This article inquires into that which articulates the two texts brought together by Heidegger in Identity and Difference. It sets out from the indications provided in the Preface of the work concerning the “harmony” that reigns between what is at stake at the heart of the two texts, namely what Heidegger respectively calls the Ereignis (event of appropriation) and the Austrag (reconciling difference). The understanding of this harmony makes it possible to approach that which unveils itself as the articulation of (...) Being, but in so doing also raises the difficult problem of the very possibility of thinking Being setting out from its essential withdrawal. (shrink)

L'oeuvre philosophique d'Eric Weil (1904-1977) est l'une des plus importantes de la seconde moitié du XXe siècle. Oeuvre systématique qui repense l'héritage de la philosophie en fonction du problème radicalement moderne que pose le choix de la violence absolue - dont la réalité hitlérienne est l'exemple -, la Logique de la philosophie (1950) est prolongée par une Philosophie politique (1956), une Philosophie morale (1961), qui explicitent le même problème dans les domaines déterminés de la réalité politique et de la vie (...) morale, et elle se double de la lecture philosophique des philosophes -Hegel et l'Etat (1950), Problèmes kantiens (1963), 2è édition augmentée, 1970) - et de nombreuses études dont quelques-unes sont réunies dans Essais et conférences (1970-71). Co-fondateur de Critique, Eric Weil fut professeur aux Université de Lille (1956-68) et de Nice (1968-74).Un premier colloque sur la pensée d'Eric Weil s'est tenu à l'Ecole Normale Supérieure de Pise, les 7 et 8 novembre 1979. A l'initiative de notre Centre et des Archives de Philosophie, un second colloque aura lieu les 21 et 22 mai 1982, à Chantilly, qui portera sur l'actualité d'Eric Weil.Les membres de l'équipe qui a fondée en 1979 à l'UER de Philosophie de Lille III le Centre Eric Weil ont, pour la plupart, suivi l'enseignement de Weil à Lille et participé à son séminaire dont aujourd'hui, cinq ans après la mort du philosophe, ils entendent encore la leçon. Ces Sept Etudes sur Eric Weil, présentées et discutées lors de rencontres régulières et amicales, prennent la suite de leurs contributions au numéro spécial de 1970 des Archives de Philosophie, au colloque de Pise de 1979, aux Cahiers philosophiques de 1981/82. Ont collaboré à cet ouvrage: Gérard AlmalehAlbert BaraquinLucien BescondMireille DepadtGilbert KirscherJean QuillienJean-François Robinet. (shrink)

According to Val Plumwood (1995), liberal-democracy is an authoritarian political system that protects privilege but fails to protect nature. A major obstacle, she says, is radical inequality, which has become increasingly far-reaching under liberal-democracy; an indicator of ‘the capacity of its privileged groups to distribute social goods upwards and to create rigidities which hinder the democratic correctiveness of social institutions’ (p. 134). This cautionary tale has repercussions for education, especially civics and citizenship education. To address this, we explore the potential (...) of what Gerard Delanty calls ‘cultural citizenship’ as an alternative to the disciplinary citizenship that permeates Western liberal discourse. Cultural citizenship emphasises citizenship as communication and continual learning processes, rejecting the idea of citizenship as a fixed set of cultural ideals, norms or values defined and enforced by liberal society’s legal, political and cultural institutions, including education and ‘citizenship training’. However, we contend that a critical first step, essential to democratic correctiveness, is to clear away obstacles created by the privileging of a dominant epistemic position. We conclude that Plumwood’s philosophy alongside John Dewey’s work on democracy and education provide a theoretical framework for effective democratic inquiry aimed towards interconnective, deliberative practice and corrective methodology for epistemic accountability. (shrink)

Cet ouvrage reprend l'essentiel des discours prononces et des communications presentees lors du colloque qui s'est tenu le 16 novembre 2001 a l'Institut Superieur de Philosophie en l'honneur des 80 ans de Jean Ladriere. On y trouve, outre les discours de Marcel Crochet, Gilbert Gerard et Michel Molitor, une contribution importante de Jean Ladriere et des communications de Stanislas Breton, Bernard d'Espagnat, Dominique Lambert, Jean-Francois Malherbe, James Pembrun, Andre Van de Putte et Philippe Van Parijs. Toutes les interventions portent (...) sur la problematique de la rationalite - un theme central et unificateur de l'oeuvre philosophique de Jean Ladriere - dans les domaines de l'histoire de la philosophie, la philosophie sociale et politique, la philosophie du langage, la philosophie des sciences et la theologie. L'ouvrage se termine par une interview de Jean Ladriere par Philippe Van Parijs.". (shrink)

This paper elaborates on conceptual, empirical and practical arguments why corporations need to focus on their social dimensions, in order to further enhance organizational performance. The paper starts with an introduction on the general trend towards inclusiveness and connectedness. It then elaborates on the phase-wise development of cultures and organizational structures. Managing corporate improvement by building cultures of trust is the central focus of this contribution. By showing the cultural dimensions of Great Places to Work and their workplace practices, worthwhile (...) experiences leading to organizational improvement and superior financial performance are demonstrated. (shrink)

For organizational development that is future-oriented, enterprises increasingly need qualified, motivated and efficient workers who are able and willing to contribute actively to technical and organizational innovations. Furthermore, customers and consumers are increasingly interested in healthy products and services. Therefore, health has become a (potential) business value of strategic importance. In interaction with all relevant stakeholders, an approach was developed for companies that want to manage their health impact in a proactive and preventive manner. The approach was termed Integral Health (...) Management (IHM). IHM forms a strategic approach for reducing the costs of sickness absence and working disability, while the productivity and resilience of the company and its employees are increased. This brings the company direct economic benefits. Finally, it is of prime interest for employees to remain physically and mentally healthy and employable. The IHM approach distinguishes seven lines of development: (1) health as a strategic company interest; (2) the realization of a healthy primary process; (3) a safe and sound physical (work) environment; (4) an inspiring social (work) environment; (5) vital people; (6) a sound relationship with the immediate organizational environment and local community, and (7) healthy products and/or services. The inter-relationships between the seven development lines are essential for combining an improvement of the business impact on health with a strategic interest of companies and organizations. The seven lines of IHM development can easily be linked to the European Foundation for Quality Management''s European Excellence Model. (shrink)