Ce texte a été présenté à l'Alliance française de Buenos Aires le 25 avril 2019 lors de la Conferencia Internacional sobre el Ritmo en el Arte 2019 organisée par Melisa Galarce, Gabriela D'Odorico, Leticia Miramontes, Silvia Pritz, et Aníbal Zorrilla. Au 19e siècle, on trouve depuis les années 1840 des historiens de l'art qui s'intéressent au rythme. Mais le nombre d'études utilisant ce concept a commencé à enfler à partir des années 1890, jusqu'à ce qu'il devienne une - XIXe (...) siècle – Nouvel article. (shrink)

This volume brings together eminent theologians, philosophers and political theorists to discuss such questions as how religious understandings have shaped the moral landscape of contemporary culture; the possible contributions of theology and theologically informed moral argument to contemporary public life; the problem of religious and moral discourse in a pluralistic society; and the proper relationship between religion and culture.

The first critical edition of the _Syncategoreumata_ by the thirteenth-century philosopher Peter of Spain, accompanied by a facing-page English translation to make its contents accessible to modern readers. The introduction gives an account of all the manuscripts used for the edition. Extensive indexes have been added to facilitate the reader's orientation in the book.

After summarizing my own views of 'I' and the first-person perspective, I consider a well-known autistic, Temple Grandin, who claims that she thinks only in pictures, not in language. I argue, to the contrary, that Grandin's mental life as she describes it in fact requires language, which, as a writer, she undoubtedly has. Finally, I turn to the question of whether thought as Temple Grandin describes it is independent of language.

Anthony Collins’s 1710 pamphlet _A Vindication of the Divine Attributes_ is not a vindication of the divine attributes. But what precisely is it? I argue that Collins’s _Vindication_ is best interpreted as a kind of prelude to his later _Discourse of Free-Thinking_ (1713). The Vindication aims to show that our beliefs about the existence and nature of God cannot rest on the authority of the clergy. Instead we must, as Collins puts it, ‘impartially examine every thing (how Sacred soever it (...) may appear … before [being] examin’d)’. Freethinking, Collins argues, must extend even so far as questioning the foundational principles of natural religion. (shrink)

Suppose that the ultimate point of ethics is to make the world a better place. If it is, we must face the question: better in what respect? If the good is prior to the right — that is, if the rationale for all requirements of the right is that they serve to further the good in one way or another — then what is this good? Is there a single fundamental value capable of underlying and unifying all of our moral (...) categories? If so, how might it defeat the claims of rival candidates for this role? If not, is there instead a plurality of basic goods, each irreducible to any of the others? In that case, how do they fit together into a unified picture of the moral life? These are the questions I wish to address, in a necessarily limited way. To many the questions will seem hopelessly old-fashioned or misguided. Some deontologists will wish to reverse my ordering of the good and the right, holding that the right constrains acceptable conceptions of the good. For many contractarians, neither the good nor the right will seem normatively basic, since both are to be derived from a prior conception of rationality. Finally, some theorists will reject the classification of moral theories in terms of their basic normative categories, arguing that the whole foundationalist enterprise in ethics should be abandoned. In the face of these challenges to the priority of the good, and in light of the many current varieties of moral skepticism and relativism, I cannot provide a very convincing justification for raising the questions I intend to discuss. (shrink)

This book presents three of the works of Abdu'l-Bahá, son of the founder of the Bahá'i Faith, dealing with social and political issues.00In 'The Secret of Divine Civilization' (1875) Abdu'l-Bahá supports the administrative and broader social reforms of Mirzá Hosayn Khán, but looks mainly for organic reform through the efforts of Iranian intellectuals to waken and educate the masses. In this work, Abdu'l-Bahá gives virtuous and progressive Islamic clerics a leading role among these intellectuals, indeed most of his appeals are (...) directed specifically to them. 'A Traveller's Narrative' (1889/90) is an authoritative statement of the broad lines of Bahá'i social and political thinking. 'The Art of Governance' (1892/93) was written as Iran entered a pre-revolutionary phase, and ideas that we recognise today as the precursors of political Islam were spreading. It sets out the principles underlying the ideal relationship between religion and politics and between the government and the people.00In addition to presenting the first parallel text translations of these works, the Persian texts incorporate notes on variants in the early published sources. An introduction outlines the intellectual and political landscape from which Abdu'l-Bahá wrote, and in which his expected readers lived. (shrink)

jild-i 1. Āzādī va marzʹhāyash -- jild-i 2. Istiqlāl (farhangī).

This leading anthology contains essays and cases written by some of the most influential figures in legal philosophy, representing the major theoretical positions in the field. Its primary focus is to relate traditional themes of legal philosophy to the concerns of modern society in a way that invigorates the former and illuminates the latter. This classic text is distinguished by its clarity and accessibility, balance of topics, balance of positions on controversial questions, topical relevance, imaginative use of cases and stories, (...) and the inclusion of only lightly edited or untouched legal classics. This revision is distinguished by its inclusion of new material on law and economics, international law, distributive justice, religion and freedom of expression, feminist legal theory, and critical race theory, as well as a greater emphasis on concrete legal problems. (shrink)

The essays in this volume blend historical and philosophical reflection with concern for contemporary political problems. They show that the causes and motivations of civil religion are a permanent fixture of the human condition, though some of its manifestations and proximate causes have shifted in an age of multiculturalism, religious toleration, and secularization.

In this article, we introduce and demonstrate the concept-metaphor of broken data. In doing so, we advance critical discussions of digital data by accounting for how data might be in processes of decay, making, repair, re-making and growth, which are inextricable from the ongoing forms of creativity that stem from everyday contingencies and improvisatory human activity. We build and demonstrate our argument through three examples drawn from mundane everyday activity: the incompleteness, inaccuracy and dispersed nature of personal self-tracking data; the (...) data cleaning and repair processes of Big Data analysis and how data can turn into noise and vice versa when they are transduced into sound within practices of music production and sound art. This, we argue is a necessary step for considering the meaning and implications of data as it is increasingly mobilised in ways that impact society and our everyday worlds. (shrink)

If I lead a life of virtue, that may well be good for you. But will it also be good for me? The idea that it will—or even must—is an ancient one, and its appeal runs deep. For if this idea is correct then we can provide everyone with a good reason—arguably the best reason—for being virtuous. However, for all the effort which has been invested in defending the idea, by some of the best minds in the history of philosophy, (...) it remains unproven. Worse, in this skeptical age hardly anyone really believes it. I don't really believe it either, at least not in its strongest forms, but I think that the question is nonetheless worth examining. Even if we cannot show that virtue and self-interest coincide, we can at least measure the breadth of the gap between them. (shrink)

In hospital rooms across the country, doctors, nurses, patients, and their families grapple with questions of life and death. Recently, they have been joined at the bedside by a new group of professional experts, bioethicists, whose presence raises a host of urgent questions. How has bioethics evolved into a legitimate specialty? When is such expertise necessary? How do bioethicists make their decisions? And whose interests do they serve? Renowned sociologist Charles L. Bosk has been observing medical care for thirty-five years. (...) In What Would You Do? he brings his extensive experience to bear on these questions while reflecting on the ethical dilemmas that his own ethnographic research among surgeons and genetic counselors has provoked. Bosk considers whether the consent given to ethnographers by their subjects can ever be fully voluntary and informed. He questions whether promises of confidentiality and anonymity can or should be made. And he wonders if social scientists overestimate the benefits of their work while downplaying the risks. Vital for practitioners of both the newly prominent field of bioethics and the long-established craft of ethnography, What Would You Do? will also engross anyone concerned with how our society addresses difficult health care issues. (shrink)

Kitāb al-ʻibar. Muqaddimah by Ibn Khaldūn, 1332-1406; criticism and interpretation.

On bioethics related to humanism; papers of a seminar.