— La toute première Catégorie du Schème catégorial de Procès et réalité est celle de l’Ultime, qui comprend la Créativité, l’unité et la pluralité dont la solidarité assure « l’avancée créatrice dans la nouveauté ». De fait, la notion de l’ultime est omniprésente. Par exemple, le but ultime des entités actuelles, « choses réelles dernières dont le monde est constitué », est la « satisfaction » par laquelle elles cessent d’être actuelles et acquièrent une « immortalité objective ». Cette « (...) phase ultime du passage au sein de la nature de Dieu ne cesse de se déployer » ; « Dieu n’est pas avant la création, mais avec la création ». Si le procès connaît une « phase ultime », il ne connaît donc pas de fin, et l’on peut même dépasser la présente « époque cosmique » vers une généralité ultime, une vérité métaphysique ultime, valant pour toutes les époques possibles.— In Process and Reality the very first Category of the Categoreal Scheme is the Ultimate, which includes Creativity, many and one whose solidarity ensures the « creative advance into novelty ». As a matter of fact, the notion of the Ultimate is omnipresent. For example, the ultimate aim of the actual entities, « final real things of which the world is made up », is the « satisfaction » by which they cease to be actual, but gain an « objective immortality ». This « final phase of passage in God’s nature is ever enlarging itself » ; « he is not before all creation, but with all creation ». If there is an « ultimate phase » for the process, it is therefore never ending, and one can even go beyond the present « cosmic epoch » towards an ultimate generality, an ultimate metaphysical truth, equally valid for all possible epochs. (shrink)

Daniel Charles, musicologue, esthéticien, philosophe, fut l’un des traducteurs de Procès et réalité, d’A. N. Whitehead. Dans ce procès tendant à la constitution d’un « sujet-superject », il avait décelé une « causalité à rebours » permettant de revenir à l’origine des « préhensions » à l’œuvre dans le procès du monde. Si cela était seulement possible, ce serait une incitation à remonter aux sources de son itinéraire pour s’engager avec lui dans les nombreuses voies qu’il a suivies. Au moins (...) p... (shrink)

Il s'agit là d'un livre sur la lecture et l'écriture. Son véritable thème est cependant l'impertinence, voire l'impossibilité. A quoi bon, en effet, écrire sur la lecture quand il suffit de lire? Et que peut-on dire de plus sur l'écriture si l'on écrit déjà? Ainsi ce livre ne comportera-t-il, à proprement parler, aucune matière, et ne transmettra-t-il essentiellement qu'un mouvement : celui de la lecture des testes des autres et de l'écriture qu'elle entraînera. Seul le mouvement peut changer une impossibilité (...) en possibilité, voire en nécessité. Ayant compris, dans une vie antérieure de lecteur, l'impossibilité du Tractatus de Wittgenstein comme livre de pensée, on touchera ici à la nécessité qu'il soit écrit. Puis on explorera, avec " Pierre Ménard, auteur, du Quichotte ", une curieuse possibilité, celle que cette nécessité d'écrire soit le fait du lecteur et non pas de l'auteur. Enfin on aboutira, avec Joseph Joubert et Maurice Blanchot, à l'impossibilité d'écrire, c'est-à-dire à la question de la possibilité de la littérature posée enfin avant celle de la philosophie. C'est en effet avec Blanchot que s'ouvrira le passage entre la philosophie et la littérature et que l'engin de l'écriture atteindra sa " vitesse de libération ". Il prendra alors tout son sens d'une écriture postérieure qui, bien qu'elle fasse suite à l'impossibilité de la pensée, n'en a plus forcément besoin du " pré-texte ". C'est le moment où l'on conçoit, avec Blanchot, " que, dans une œuvre littéraire, on puisse exprimer des pensées aussi difficiles et d'une forme aussi abstraite que dans un ouvrage philosophique, mais à condition qu'elles ne soient pas encore pensées ". (shrink)

This study examines the impact of trust and a national culture of secretiveness on the number of bank relationships per firm. We hypothesize that the degree of openness of a firm and trust between economic agents may influence the willingness of the firm to release sensitive information to its lenders, as well as the decision between maintaining single or multiple bank relationships. Using a sample of over 8000 non-financial firms operating in 12 countries from the eurozone we provide evidence that (...) a national culture of secrecy enhances the number of bank relationships, while trust has the opposite effect. Results are robust to the use of various estimation techniques, alternative definitions of secrecy and trust, controls for firm-level and country-level characteristics, and instrumental variables. The main implication of this finding is that the financial decisions of firms cannot be effectively examined without considering deep-rooted national cultural elements. We also find that the results are mainly driven by small and medium enterprises, implying that the higher informational opaqueness of these firms enhances the role of secrecy and trust. (shrink)

En philosophie, l'impossible a un nom : c'est, depuis Kant, la "chose en soi". La notion n'a pas bonne presse. A peine introduite, elle a connu un discrédit durable. Curieuse idée en effet que celle d'une réalité reconnue comme inconnaissable sans être pour cela impensable. Et pourtant, la chose en soi résiste et ne cesse de revenir sous diverses dénominations : "matière", "facticité", "résistance", "inconstructible", etc. Aujourd'hui encore, son idée hante les débats, du côté de la philosophie comme des sciences (...) de la nature ou de l'anthropologie, chez les métaphysiciens comme chez les philosophes les plus réalistes. Il fallait donc la traiter pour de bon : c'est chose faite avec cette compilation, qui regroupe parmi les plus grands noms de la philosophie contemporaine afin de régler cette question qui touche à l'absolu, donc à toute pensée. (shrink)

Mandelbaum believes that views regarding history and man and reason pose problems for philosophy, and he offers critical discussions of some of those problems at the conclusions of parts 2, 3, and 4.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

What does it mean to be an individual and how can an individual exist within society? Serious Leisure and Individuality examines the circumstances in the modern world that make for individual distinctiveness, and the role of these conditions in personal and social life. "The individual," said Friedrich Nietzsche, "has always had to struggle to keep from being overwhelmed by the tribe. If you try it, you will be lonely often, and sometimes frightened. But no price is too high to pay (...) for the privilege of owning yourself." Elie Cohen-Gewerc and Robert Stebbins explore the road to finding that privilege. They approach individuality by examining its relationship to freedom and being free, and by defining and elaborating on the concept of leisure space. They also look at individuality's place in community, citizenship, and globalization. The complex relationship between individuality and alienation is put under the microscope to highlight the negative side of being distinctive, which has adverse consequences for the individual and society. There are many studies on the modern individual that centre almost entirely on the person facing his local community and broader society. What is missing in the literature - and what Serious Leisure and Individuality provides - is a broad, comprehensive examination of individuality, particularly as it is rooted in leisure and the leisure-like areas of work. (shrink)

Eric Voegelin's _Israel and Revelation_ is the opening volume of his monumental _Order and History,_ which traces the history of order in human society. This volume examines the ancient near eastern civilizations as a backdrop to a discussion of the historical locus of order in Israel. The drama of Israel mirrors the problems associated with the tension of existence as Israel attempted to reconcile the claims of transcendent order with those of pragmatic existence and so becomes paradigmatic. According to Voegelin, (...) what happened in Israel was a decisive step, not only in the history of Israel, but also in the human attempt to achieve order in society. The uniqueness of Israel is the fact that it was the first to create history as a form of existence, that is, the recognition by human beings of their existence under a world-transcendent God, and the evaluation of their actions as conforming to or defecting from the divine will. In the course of its history, Israel learned that redemption comes from a source beyond itself. Voegelin develops rich insights into the Old Testament by reading the text as part of the universal drama of being. His philosophy of symbolic forms has immense implications for the treatment of the biblical narrative as a symbolism that articulates the experiences of a people's order. The author initiates us into attunement with _all_ the partners in the community of being: God and humans, world and society. This may well be his most significant contribution to political thought: "the experience of divine being as world transcendent is inseparable from an understanding of man as human.". (shrink)

"This book tries to assess Galileo's work in its historical singularity. It is constructed around a precise question: How did Galileo create the modern science of motion? Starting from this question, I shall go on to determine as accurately as I can what concepts and methods helped classical mechanics to take shape." [Preface].

In lieu of an abstract, here is a brief excerpt of the content:382 HISTORY OF PHILOSOPHY the spiritual effort of all mankind. Many so-called historic events, he was convinced, will in the end be "as written in water," but the work of the human "spirit," however limited at any given time, is accumulative and helps prepare a better future. It seems fitting to close this review with the concluding words of high commendation addressed to him by the Argentinian Society of (...) Writers on the occasion of the appearance of the Theory of Man: "Se premia a un hombre, a una obra, a una conducta." (We are paying homage to a man, a work, a noble conduct.) COR~ELI~:S KRUS~ Wesleyan University The Knowledge o] Man. Selected Essays. By Martin Buber. Edited with an Introduction by Maurice Friedman. Translated by Maurice Friedman and Ronald Gregor Smith. (New York: Harper Torchbooks, The Cloister Library, TB 135H. Pp. 186. $1.45.) The present volume contains the English translations, previously published, of six anthropological essays of Martin Buber, which had appeared originally in German. They are: Distance and Relation (1950), Elements of the Interhuman (1954), What is Common to All (1956), The Word that is Spoken (1960), Guilt and Guilt Feelings (1957), Man and his Image-Work (1955). As an Appendix has been added the unpublished text of a discussion between the late Martin Buber and the psychologist Carl R. Rogers, in April 1957. An introductory Essay by Maurice S. Friedman intends to set these essays in the context of Buber's philosophy of dialogue and "to show their interrelations and their significance for other fields of thought" (p. 7). Both the Introductory Essay and the translated texts had been seen by Buber before going to the press. Broadly speaking, these essays concern the distinctive features of man, and the reality of the dazwischen (p. 12), translated as "there in-between," "the between" or "betweenness" (p. 107): between man and reality (art), and between man and man (the interhuman in dialogue, word and language, guilt and psychotherapy). No specific texts on religion and knowledge have been included in this collection, its purpose being to present Buber's "philosophical anthropology" (p. 7). One may speak of a synthesis of Buber's view of man, as it comes out in this volume. Man is constituting "a special category of being" (60), by being capable of entering into living relations; this happens in the sphere of "the between," in particular the interhuman, the unfolding of which is "the dialogicaI" (p. 75). Here the "spokenness" of the word has its place (p. 112), here are found the different forms of encounter from which the human "selves" emerge after "a bold swinging...into the life of the other" (p. 81) and making each other "present" through "imagining" the real in each other (p. 70). There is the permanent "temptation to... take refuge in the pseudo security of the world of It, the world of ordered objectivity and private subjectivity" (Friedman, p. 23). But there is also the "common world" (cosmos) as built by "common speech-with-meaning" (logos) (Friedman, p. 40); this is the world of the We (pp. 107-108). Buber dismisses the annihilation of the human person in the dream and sleep of the East (pp. 91-96), the "situationless" and "uncommunal" chemical holidays of Aldous Huxley (p. 100), the solipsism and panpsychism of C. G. Jung (p. 124-125) : by all of these "the pure duty and responsibility of waking togetherness" (p. 91) has been forsaken. Of particular interest are Friedman's pages concerning Buber's view of the unconscious (pp. 32-38): they replace an essay which Buber had intended to write on the subject. In this connection the essay on existential guilt to oneself and to others is illuminating ; this guilt is "as something of an ontic character" (p. 123), and only a--"for the man of our age" (p. 138)--difficult self-illumination can hereby give insight and open the door into "the identity of the human person as such with himself" (p. 147). Also, the discussion on psychotherapy should be mentioned, where Buber puts his finger on "this dialogue bounded by tragedy" (p. 174) in which "You are not equals and cannot... (shrink)

Termillä ”poliittinen köyhyys” on aiemmin tarkoitettu resurssien köyhyydestä erillistä köyhyyden muotoa, jossa ihmiset kärsivät vaikuttavan vapauden tasa-arvon puutteesta eli kyvyttömyydestä osallistua tasa-arvoisina toimijoina poliittiseen vaikuttamiseen. Tässä artikkelissa etsin filosofista lähestymistapaa, jonka avulla olisi mahdollista diagnosoida poliittisen osallistumisen epätasa-arvoa myös henkilökohtaisen poliittisen toimijuuden kokemuksen katoamisena. En käsittele niitä varsinaisia prosesseja, joiden myötä poliittinen osallistuminen käy joillekuille mahdottomaksi. Sen sijaan pyrin kuvailemaan poliittista köyhyyttä yleisemmin, osallistumisen kokemuksellisten ehtojen katoamisena. Poliittisessa köyhyydessä ei ole kysymys vain osallistumisen ulkoisista esteistä, kuten osallistumiseen vaadittavien materiaalisten resurssien (...) tai kommunikatiivisten ja kognitiivisten kykyjen epätasa-arvoisesta jakautumisesta eri ryhmien kesken. Väitän, että taustalla voi olla myös ihmisen elämän affektiivinen köyhtyminen, joka ilmenee poliittisen toimijuuden kokemuksen murtumisena ja katoamisena. Käytän tässä artikkelissa Maurice Merleau-Pontyn ja Hannah Arendtin poliittista fenomenologiaa löytääkseni osallistumattomuuteen näkökulman, joka painottaa poliittisen toimijuuden ruumiillisuutta ja intersubjektiivisuutta. (shrink)

Buddhismus: Stifter, Schulen und Systeme. Hans Wolfgang Schumann. Diederichs Gelbe Reiher 99, 2nd expanded edition. Munich 1993. 259 pp.

Das Sutra von den vier Ständen. Das Aggañña Sutta im Licht seiner chinesischen Parallelen. Konrad Meisig., Otto Harrassowitz, Wiesbaden 1988. ix, 249 pp. DM 44.

Pali Literature, including the Canonical Literature in Prakrit and Sanskrit of all the Hinayana Schools. K. R. Norman. Vol.VII, fasc.2, of A History of Indian Literature ed. Jan Gonda. Otto Harrassowitz, Wiesbaden 1983. X + 210pp. DM 98.

Theravada Buddhism. A Social History from Ancient Times to Modern Colombo. Richard F. Gombrich. Routledge, London 1988. x, 237 pp. Hbk £20.00, pbk £7.95.

Digital phenotyping is the term given to the capturing and use of user log data from health and wellbeing technologies used in apps and cloud-based services. This paper explores ethical issues in making use of digital phenotype data in the arena of digital health interventions. Products and services based on digital wellbeing technologies typically include mobile device apps as well as browser-based apps to a lesser extent, and can include telephony-based services, text-based chatbots, and voice-activated chatbots. Many of these digital (...) products and services are simultaneously available across many channels in order to maximize availability for users. Digital wellbeing technologies offer useful methods for real-time data capture of the interactions of users with the products and services. It is possible to design what data are recorded, how and where it may be stored, and, crucially, how it can be analyzed to reveal individual or collective usage patterns. The paper also examines digital phenotyping workflows, before enumerating the ethical concerns pertaining to different types of digital phenotype data, highlighting ethical considerations for collection, storage, and use of the data. A case study of a digital health app is used to illustrate the ethical issues. The case study explores the issues from a perspective of data prospecting and subsequent machine learning. The ethical use of machine learning and artificial intelligence on digital phenotype data and the broader issues in democratizing machine learning and artificial intelligence for digital phenotype data are then explored in detail. (shrink)

This book looks at two ‘revolutions’ in philosophy – phenomenology and conceptual analysis which have been influential in sociology and psychology. It discusses humanistic psychiatry and sociological approaches to the specific area of mental illness, which counter the ultimately reductionist implications of Freudian psycho-analytic theory. The book, originally published in 1973, concludes by stating the broad underlying themes of the two forms of humanistic philosophy and indicating how they relate to the problems of theory and method in sociology.

Comment by Aaron L. Mackler on “‘Through Her I Too Shall Bear a Child’: Birth Surrogates in Jewish Law” by Elie Spitz Reply by Elie Kaplan Spitz Research Note by G. Scott Davis.

A sustained analysis of how Addams gave American pragmatism a radical, revolutionary edge.