This collection presents the English-language reader for the first time with essays that are representative of Bernstein's much-neglected revisionist period, 1901-1921. Bernstein himself suggested that this later work included significant new elements, indicating further progress in his liberal-socialist theory. Bernstein's later work acquires additional significance in light of the events of 1989, which have discredited not only Marxism-Leninism, but revolutionary Marxist theory in general, thus making the reevaluation of Bernstein's revisionism a worthwhile experience.

On May 26, 2017, Harvard economist Ricardo Hausmann published an Op Ed titled “Hunger Bonds”, urging investors to avoid Venezuelan sovereign bonds on the grounds that the country was prioritizing payments on the bonds over remedying a humanitarian crisis. Contemporaneously, news emerged regarding a suspicious looking bond issue by Venezuela’s oil company that was purchased largely by Goldman Sachs. That bond got tagged with the label “Hunger Bond”, and suffered a price hit. Using both quantitative data and interviews with investors, (...) we examine the causes of the Hunger Bond penalty, its impact on the prices of other outstanding Venezuelan bonds, and how long it was sustained. The primary determinants of the Hunger Bond penalty appear to have been a combination of negative press attention and crowd-sourced disapproval. For instance, we show that a large number of Google searches for “Hunger Bonds” are associated with a 200 basis point increase in the spread of the bond purchased by Goldman Sachs. (shrink)

In Past, Chinese traveler Fa-hien (14th century) to Ibn batuta (14th century) or from Nicola Kanti (15th century) to Queen Elizabeth (20th Century), every travelers and scholars are attracted by the charms and fame of Bangladesh. Ibn batuta described Bengal as “a hell full of bounties” and “wealthiest” land of the world”. But now a day, along this progress anxiety has proportionately increased. In this present age, science and technology are the easily available to common people. The world has come (...) to a handful but yet people are still not so happy. As if the demand is insatiable. So, anxiety, apathy, intolerance, fear and panic are increased. Morality is deemed declining. Why immorality among young increased is a concern? Mark Twain said, “Always do what is right, it will gratify half of mankind”. What is right? a vantage point is needed to know. Our moral values which guide us and aids us in our conscious mobility in life. This article tries to find out the cause root of immorality among young generation and how to protect young generation from this moral deterioration. (shrink)

’Socratic irony’ is often understood in modern scholarship, for instance by Gregory Vlastos, as having a rather favourable sense. It is understood as implying something different from what one says and doing so part of a programme of moral education that consisted in challenging the intellectual powers of his interlocutors. However, this sense of eironeia is not found in Plato or in Aristotle in the texts where he discusses Socratic irony. The term ’irony’ occurs in those texts in a consistently (...) negative sense, associated with contemptuous or arrogant treatment of others . In Aristotle’s Nicomachean Ethics, ’Socratic irony’ may appear to have a more favourable sense; but close attention to the relevant passages, taken in the context of Aristotle’s ethical framework, shows that it signifies a kind of wilful disdain of convention, and is no more favourably understood than the other extreme of alazoneia. If we go back to the Platonic uses of the term, for instance, Thrasymachus in Republic 337a or Callicles in Gorgias 489e, we find again a negative connotation. Here, the relevant sense is that of evading one’s share in the discussion by pretending to have no answer to the questions one poses. In fact, ’evasion’ is, probably, what eironeia, means, understood as a deliberate tactic to get the better of one’s opponents. The more favourable sense of ’Socratic irony’ is, thus, a modern invention, partly based on the more positive usage of the term in Latin, in Cicero and Quintilian. (shrink)

"Like Hanslick, Professor Payzant is both musician and philosopher; and he has brought the knowledge and insights of both disciplines to this large undertaking." --Gordon Epperson, _Journal of Aesthetics and Art Criticism_.

The report is dedicated to modern understanding of the correlation between science and religion that is based on the analysis of certain ideas formulated by Newton, Berkeley and Mach. Newton proceeded from the existence of infinite (absolute) Space that he interpreted as the Sensory of the intelligent omnipresent Being (God) who sees things themselves intimately, and throughly perceives and comprehends them. Human being also has his little “Sensoriums” perceiving the images of things, the Order and the Beauty of their arrangement. (...) Mach emphasized that since Newton’s period space and time have become “immaterial substances that form the most important basis of our sensual world outlook”. Apparently, this “immateriality of substances” manifests itself in the way Machinterprets our perceptions, conceptions, will, feelings, i.e. all inner and outer world, which he understands as small number of homogeneous elements called sensations (Empfindungen). These sensations are compared in the report to what Berkeley called ideas while he denied the existence of the real absolute noncreated space that is part, or attribute, of God. If we accept the idea that beside space and time inseparable from matter as it is scientifically comprehended, there exist absolute space and time as Newton interpreted them, then these space and time must exist outside our universe or parallel to it. This brings us to the panentheistic model (Eduard I. Sorkin, ХХIst World Congress of philosophy, Abstracts 2003, pp. 374‐375). According to Mach the law of causality is separated from space and time while the laws of nature are just limitations that our experience dictates to our expectations. The report shows that if the Mach’s concept had been supplemented by the “idealistic” views of Newton and Berkeley, it would have been more convincing – something contrary to fideism. (shrink)

The book makes a direct contribution to the connection between phenomenology and cognitive science.

Dans son Platonopolis : Platonic Political Philosophy in Late Antiquity (Oxford, 2003), Dominic O’Meara assurait qu’une meilleure intelligence de la philosophie politique des platoniciens de la fin de l’Antiquité permettrait d’« assembler une bibliothèque considérable de philosophie politique néoplatonicienne » (p. 5). C’est un échantillon de cette bibliothèque que nous avons aujourd’hui sous la forme de cette anthologie éditée en compagnie de Jacques Schamp. Nous y trouvons, en traduction av...

Auteur déjà d’un premier livre sur la doctrine de la réminiscence (Recollection and Expeience : Plato’s Theory of Learning and its Successors, Cambridge, 1995), Dominic Scott donne aujourd’hui, avec ce commentaire exhaustif du Ménon, le fruit de sa longue fréquentation du dialogue. S’agissant d’un commentaire suivi, l’ouvrage s’articule tout naturellement selon les divisions du dialogue lui-même. Après une introduction dans laquelle l’auteur explicite l’esprit dans lequel il aborde le dialogu...

Ce n’est pas tout à fait un hasard si le premier numéro de Philosophie antique est entièrement dédié à Socrate ou, pour être plus prudent, à plusieurs des figures qu’il a prises ou qui lui ont été don­nées au cours de l’histoire. 2001, l’année de naissance du premier périodique français spécialement consacré à la philosophie de l’Anti­quité, est aussi celle du vingt-quatrième centenaire de la mort de Socrate : même si cet événement n’est pas aussi fondateur qu’on s’est parfois plu (...) à le croire... (shrink)

English summary: This commentary of Plato's Euthydemus demonstrates its place as the clearest text for understanding the relationship between Platonism and Sophism. French description: De tous les dialogues de Platon, l'Euthydeme est peut-etre le plus exclusivement consacre a l'elucidation de la relation du platonisme avec la sophistique. Ce qu'on a pris pour indigence de son contenu, c'est l'acuite avec laquelle la forme y est consideree. Formalisme moral de Socrate, formalisme eristique des sophistes: dans la lecon d'eristique donnee a Socrate apparait, (...) plus clairement peut-etre que dans aucun texte antique, la logique propre au discours sophistique, celle-la meme a laquelle a affaire dans sa totalite le texte platonicien. La sophistique, et Platon avec elle, relevent d'un regime de discours pre-aristotelicien, et c'est dans la pratique de ce discours que demande a etre reinscrite la tant galvaudee ironie socratique. (shrink)

2001, l’année de naissance de Philosophie antique, fut aussi celle du vingt-quatrième centenaire de la mort de Socrate. André Laks et moi fûmes trop heureux de pouvoir lier notre numéro inaugural aux diverses célébrations qui marquèrent cette année-là, dont la plus considérable se déroula comme il se devait à Delphes, le lieu même où l’Athénien fut déclaré par l’oracle le plus sage des hommes. Que pareil oracle ait jamais été rendu, à vrai dire, c’est ce dont il est permis et (...) dont on ne se pr... (shrink)

"Allerdings, das ist eine grosse Frage, der ich zu sehr ausgewichen bin, die Evidenz des Ich als ein Identisches, das also doch nicht in dem Bündel bestehen kann." (Husserl, 1907) Bekanntlich verwirft Husserl in den Logischen Untersuchungen die Auffassung, "dass die Beziehung auf das Ich etwas zum we sentlichen Bestande des intentionalen Erlebnisses selbst Gehöriges sei'',! und bildet um 1907, nach Einführung der phänomenolo gischen Reduktion, "die Beziehung auf das Ich zu unterlassen, oder von ihr zu abstrahieren" geradezu die Bedingung, (...) ein "reines Phänomen im Sinne der Phänomenologie" 2 zu gewinnen. Und bekanntlich heisst es demgegenüber in den Ideen von 1913: "Unter den allgemeinen Wesenseigentümlichkeiten des tran szendental gereinigten Erlebnisgebietes gebührt eigentlich die erste Stelle der Beziehung auf das,reine' Ich",3 und revidiert Husserl in der zweiten Auflage der Logischen Untersuchungen von 4 1913 seine Stellungnahme zur Frage des reinen Ich. Weniger bekannt ist bisher, wie Husserl auf seinem Denkweg von der einen zur anderen Stellungnahme zum Problem des Ich gekommen ist. Was bewegte ihn, das "Ich" in die phänomeno logische Problematik einzubeziehen? Zu vermuten war, dem Wandel in der Stellung zum Problem des Ich liege ein Wandel im Verständnis der Phänomenologie selbst zugrunde. Welche Phänomene motivierten, auf dem phänomenologischen Boden selbst, die Einbeziehung des Ich? Vor allem dieser Frage gehen wir, unter Berücksichtigung des Nachlassmaterials des Husserl Archivs (Leuven), in unserer Studie nach. (shrink)

No final do Lísis. Sócrates emprega o termo “demônios” (daímones), no momento em que se constata a aporia a que chega a investigação sobre a amizade. A propósito de uma recente tradução brasileira do diálogo, que, alinhando-se a uma interpretação tradicional, entende o termo no sentido negativo de “divindades maléficas”, este estudo procura defender tese bem diferente: apesar das aparências, lembremo-nos do célebre “demônio socrático” e veremos aqui o anúncio do fim da discussão sem qualquer coação externa à própria investigação, (...) e sim em virtude de necessidades que são internas a esta. Daí se seguirá que, apesar do final aporético, esse diálogo apresenta certo ensinamento positivo que o distingue dos outros diálogos platônicos de juventude. (shrink)

Dépositaire d’une partie des textes écrits par S. Weil à propos de la pensée grecque,son ami le P. J.-M. Perrin les publia sous le titre « Intuitions pré-chrétiennes ». Ce titre inscrit l’approche de la pensée grecque par S. Weil dans une perspective téléologique conformeà une apologétique héritée des Pères de l’Église, mais étrangère à la pensée de S. Weil.Pour elle, bien loin que la révélation chrétienne vienne accomplir ce qui n’était présentqu’en germe chez les Grecs, la vérité en était (...) déjà pleinement connue de ces derniers, commede bien d’autres civilisations disparues. (shrink)

L’hypothèse développée ici est que la « meilleure amie » évoquée par Socrate à la fin du chapitre n’est autre que son âme. L’exemple ainsi donné par Socrate de sa maîtrise de soi face à l’attrait exercé par une femme à la beauté « plus forte que les paroles » s’adresse non à cette dernière, mais aux assistants. On comprend ainsi pourquoi ce chapitre prend place dans une série d’entretiens où Socrate prodigue ses conseils à ceux qui « désirent les (...) belles choses » . Cette interprétation plaide en faveur de l’unité du livre III des Mémorables.The hypothesis exposed here is that the « better friend » called up by Socrates in the last sentence of the chapter is just his own soul. By giving a such example of self-control in face of an appealing woman whose beauty was « stronger than words », Socrates is not addressing this woman but his audience. We thus understand why this chapter is located in a series of conversations in which Socrates is giving advices to people who « desire beautiful things » . The thesis of the unity of Book III of Memorabilia is supported by this interpretation. (shrink)

" Savoir " n'est que l'une des variantes de la traduction du grec Sophia, et " l'amour du savoir ", l'une des façons de traduire le terme forgé, dit-on, dans le milieu socratique, philosophia. Faire entendre dans Sophia " savoir " plutôt que " sagesse ", c'est orienter cette présentation de Platon vers les aspects épistémologiques de sa philosophie, plutôt que sur son versant politique et éthique. Qu'est-ce donc que le savoir pour Socrate ou, à travers le Socrate des dialogues, (...) pour Platon? On retiendra pour significatif de la recherche contemporaine que l'ensemble des contributions qui forment ce volume examinent la question à partir de la République. La République, puis la trilogie Théétète, Sophiste, Politique, et enfin le Parménide : voilà le corpus sur lequel on interroge ici Platon. (shrink)

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

"Odious debts" have been the subject of debate in academic, activist, and policymaking circles in recent years. The term refers to the debts of a nation that a despotic leader incurs against the interests of the populace. When the despot is overthrown, the new government — understandably — does not wish to repay creditors who helped prop up the despot. One argument has focused on whether customary international law supports a "doctrine" of odious debts that justifies the nonpayment of sovereign (...) debts when three conditions are met: the debts were incurred by a despotic ruler ; the funds were used in ways that did not benefit the populace; and the creditors were aware of the likely illegality of the loans. Advocates of this doctrine, which was synthesized by Alexander Sack in 1927, typically cite two examples of U.S. state practice for support: the negotiations between the United States and Spain following the Spanish-American War, in which the United States repudiated Cuba’s colonial debt, and the Tinoco arbitration, which repudiated certain debts of the deposed Costa Rican dictator, Frederico Tinoco. Those historical precedents do not support the first condition of Sack’s doctrine of odious debts, but do support the second two requirements. In addition to these two instances, United States history is rich with examples of debt repudiation by states. Those examples suggest a doctrine of odious debts that is broader and more flexible than the one written by Sack. Indeed, it may be appropriate to speak of the doctrines of odious debts. (shrink)

Nous n'avons pas choisi d'etre aristoteliciens. Nous ne le sommes pas moins que les autres. Le livre Gamma de la Metaphysique accomplit la relegation de la sophistique qui n'a jamais ete achevee par Platon, en instaurant un regime de discours qui fera loi pour toute l'histoire de la metaphysique. Regime que nous appelons semantique, en reference au geste decisif d'Aristote qui fait equivaloir dire et signifier quelque chose. Il faut et il suffit qu'un sophiste lui dise Bonjour! pour qu'Aristote demontre, (...) que bon gre mal gre, il se place sous la juridiction de ce qu'on appelle depuis lors le principe de non-contradiction. La mise en demeure de parler fait office d'arme absolue, et la decision du sens est le foyer de la science de l'etre en tant qu'etre. Pas d'instauration du principe sans adversaire, donc sans stategie: cela suffit pour jeter le soupcon sur l'impression que donne Gamma d'une evidence definitive. (shrink)

Despite some clear positives, the draft text of the Sustainable Development Goals does not fulfill its self-proclaimed purpose of inspiring and guiding a concerted international effort to eradicate severe poverty everywhere in all of its forms. We offer some critical comments on the proposed agreement and suggest 10 ways to embolden the goals and amplify their appeal and moral power. While it may well be true that the world's poor are better off today than their predecessors were decades or centuries (...) ago, to judge whether this is moral progress, we must bring into view what was possible then and what is possible now. We may well find that there have never been so many people avoidably subjected to life-threatening deprivations as there are today, and if this is the case, we should insist that our governments end this oppression immediately through appropriate institutional reforms to be prominently outlined in their post-2015 agenda. (shrink)