LA PHILOSOPHIE A L'ECOLE NATIONALE AVANT 1960 : LOUIS ALTHUSSER. Louis Althusser (1918-1990) : psychologie. Louis Althusser (1918-1990) : philosophie politique. LA PHILOSOPHIE A L'ECOLE NATIONALE AVANT 1960 : JEAN HYPPOLITE. Jean Hyppolite (1907-1968) : Aristote, Spinoza, Hume. Jean Hyppolite (1907-1968) : Aristote, Spinoza, Hume, Comte. Jean Hyppolite (1907-1968) : Descartes, Hume, Hegel, Comte, Marx, Husserl, Heidegger, psychanalyse. AUTRES REPERES DE L'EPOQUE 1960-2000. Le dossier Althusser cinquante ans après. L'aventure de la philosophie française depuis les années 1960. (...) EXPLORATION DE DIVERS TYPES DIALECTIQUES. Alain lecteur et admirateur de Hegel et de Marx. L'encyclopédisme dialectique dans la psychologie d'Henri Wallon. Le style dialectique dans les travaux de Germaine Wallon. (shrink)

Emil Fackenheim, now retired from the University of Toronto, is one of Canada's most influential and internationally recognized philosophers. Bringing together philosophy and Jewish studies, his writings are relevant to a number of philosophical inquiries, including the philosophy of history, metaphysics, and the philosophy of religion. In this book an international group of publishers presents an overview of Fackenheim's thought. The volume includes an introduction, ten papers, and response from Fackenheim himself. Among the topics discussed are the influence of Hegel (...) and German philosophy on Fackenheim, the elements that make up his own philosophy, and his views on Judaism, the Holocaust, and Christianity. (shrink)

The opposition between constraint and free necessity leads Spinoza's commentators to conceive of ethical liberation as a reconciliation with one's self against alienations due to external causes, and to confuse constraint with contrariety. Analysis of the word coactus in Spinoza's works shows that finite modes can't exist and can't free themselves without constraints, which are not always a source of contrariety. Such an analysis is close to those of Émile Durkheim and Pierre Bourdieu.

This article is essentially a commentary on a little-known text by `Alain' (whose real name was Emile-Auguste Chartier), successively entitled Les marchands de sommeil and Vigiles de l'esprit. This piece of work, initially a prize-giving speech to students in a Parisian lycée, was rewritten by Alain many years later during the Second World War. It describes with acute intelligence and in a splendid metaphoric language the enduring and compelling proposition that the formation of critical judgement should be the ultimate purpose (...) of all teaching. (shrink)

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 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. 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 role does non-genetic inheritance play in evolution? In recent work we have independently and collectively argued that the existence and scope of non-genetic inheritance systems, including epigenetic inheritance, niche construction/ecological inheritance, and cultural inheritance—alongside certain other theory revisions—necessitates an extension to the neo-Darwinian Modern Synthesis (MS) in the form of an Extended Evolutionary Synthesis (EES). However, this argument has been challenged on the grounds that non-genetic inheritance systems are exclusively proximate mechanisms that serve the ultimate function of calibrating organisms (...) to stochastic environments. In this paper we defend our claims, pointing out that critics of the EES (1) conflate non-genetic inheritance with early 20th-century notions of soft inheritance; (2) misunderstand the nature of the EES in relation to the MS; (3) confuse individual phenotypic plasticity with trans-generational non-genetic inheritance; (4) fail to address the extensive theoretical and empirical literature which shows that non-genetic inheritance can generate novel targets for selection, create new genetic equilibria that would not exist in the absence of non-genetic inheritance, and generate phenotypic variation that is independent of genetic variation; (5) artificially limit ultimate explanations for traits to gene-based selection, which is unsatisfactory for phenotypic traits that originate and spread via non-genetic inheritance systems; and (6) fail to provide an explanation for biological organization. We conclude by noting ways in which we feel that an overly gene-centric theory of evolution is hindering progress in biology and other sciences. (shrink)

Is GDP a good proxy for social welfare? Building on economic theory, this book confirms that it is not, but also that most alternatives to it share its basic flaw, i.e., a focus on specific aspects of people's lives without sufficiently taking account of people's values and goals. A better approach is possible.

Theory, theoretical practice, and theoretical formation -- On theoretical work -- Philosophy and the spontaneous philosophy of the scientists (1967) -- Lenin and philosophy -- Is it simple to be a Marxist in philosophy? -- The transformation of philosophy -- Marxism today.

Recently, there have been attempts at offering new justifications of the Rawlsian idea of public reason. Blain Neufeld has suggested that the ideal of political autonomy justifies public reason, while R.J. Leland and Han van Wietmarschen have sought to justify the idea by appealing to the value of political community. In this paper, I show that both proposals are vulnerable to a common problem. In realistic circumstances, they will often turn into reasons to oppose, rather than support, public reason. However, (...) this counterintuitive result can be avoided if we conceive of autonomy and community differently. (shrink)

Treating mathematical science as a distinct cultural entity subject to environmental factors which influence its evolution, the author examines the creation and development of its major concepts since early times.

Although nursing has a unique contribution to advancing social justice in health care practices and education, and although social justice has been claimed as a core value of nursing, there is little guidance regarding how to enact social justice in nursing practice and education. In this paper, we propose a critical antidiscriminatory pedagogy (CADP) for nursing as a promising path in this direction. We argue that because discrimination is inherent to the production and maintenance of inequities and injustices, adopting a (...) CADP offers opportunities for students and practicing nurses to develop their capacity to counteract racism and other forms of individual and systemic discrimination in health care, and thus promote social justice. The CADP we propose has the following features: it is grounded in a critical intersectional perspective of discrimination, it aims at fostering transformative learning, and it involves a praxis‐oriented critical consciousness. A CADP challenges the liberal individualist paradigm that dominates much of western‐based health care, and the culturalist and racializing processes prevalent in nursing education. It also situates nursing practice as responsive to health inequities. Thus, a CADP is a promising way to translate social justice into nursing practice and education through transformative learning. (shrink)

Empathy remains poorly understood, under-theorized, and subject to conflicting and opportunistic uses. Its systematic role in human experience has not been analyzed and interpreted from top to bottom. In this book, the author attempts to provide such an analysis in the philosophical traditions of hermeneutics, phenomenology, analytic philosophy of language, and psychoanalysis. applying his interpretation of empathy to the philosophical issues of intentionality, the emotions, and the checkered transformations of empathy itself. In doing so the author aims to rescue empathy (...) from the margins of intelligibility and reveal its central role in our understanding of the emotions, the integrity of our relations with others, and human community (“intersubjectivity”). -/- The work draws on both the Anglo-American (“analytic”) tradition of ordinary language philosophy and the continental ones of phenomenology and hermeneutics. This work follows the movement of empathy from the periphery of ethics, aesthetics, and theory of mind to a key place in establishing and maintaining the integrity and emotional equilibrium of dynamic interrelations with other individuals. Beginning with the philosophical infrastructure of the hermeneutics of empathy, this work thoroughly explains the complex architecture of empathy, tracing it downward through the levels of authentic human interrelations, empathy with unexpressed emotions, the empathic penetrability of cognitively impenetrable affect, the first-ever intentional analysis of both the empathizer and the “empathasand” in interrelation, and the hermeneutic infrastructure. The consequences of empathy are exposed in the context of the emotions, cognitive impenetrability, empathy and altruism, and the intentionality of empathy as accessed through language and story telling. Drawing on the multi-method approach of hermeneutics, phenomenology, and story telling, this work demonstrates that empathy forms the foundation for community in ways not clearly appreciated in the on-going debate. In a bootstrap operation that is guided by Heidegger’s call for a “special hermeneutic of empathy,” this work achieves a delicate balancing act of unpacking the rich intellectual traditions from which empathy - the phenomenon itself, not the concept - emerged historically. The result is an exposure of the deep structure of empathy as a fundamentally human capability for creating possibilities of community and human relations. (shrink)

A milestone in the development of post-war Marxist thought.