Research indicates that religious values and ethical behavior are closely associated, yet, at a firm level, the processes by which this association occurs are poorly understood. Family firms are known to exhibit values-based behavior, which in turn can lead to specific firm-level outcomes. It is also known that one’s family is an important incubator, enabler, and perpetuator of religious values across successive generations. Our study examines the experiences of a single, multigenerational business family that successfully enacted their religious values in (...) their business. Drawing upon intergenerational solidarity and values-based leadership theory, and by way of an interpretive, qualitative analysis, we find that the family’s religious values enhanced their cohesion and were manifested in their leadership style, which, in turn, led to outcomes for the business. Our findings highlight the processes that underlie the relationship between religious values and organizational outcomes in family firms and offer insights into the role of solidarity in values-based leadership. (shrink)

Few if any philosophical schools have championed family values as persistently as the early Confucians, and a great deal can be learned by attending to what they had to say on the subject. In the Confucian tradition, human morality and the personal realization it inspires are grounded in the cultivation of family feeling. One may even go so far as to say that, for China, family reverence was a necessary condition for developing any of the other human qualities of excellence. (...) On the basis of the present translation of the Xiaojing (Classic of Family Reverence) and supplemental passages found in other early philosophical writings, Professors Rosemont and Ames articulate a specifically Confucian conception of "role ethics" that, in its emphasis on a relational conception of the person, is markedly different from most early and contemporary dominant Western moral theories. This Confucian role ethics takes as its inspiration the perceived necessity of family feeling as the entry point in the development of moral competence and as a guide to the religious life as well. In the lengthy introduction, two senior scholars offer their perspective on the historical, philosophical, and religious dimensions of the Xiaojing. Together with this introduction, a lexicon of key terms presents a context for the Xiaojing and provides guidelines for interpreting the text historically in China as well as suggesting its contemporary significance for all societies. The inclusion of the Chinese text adds yet another dimension to this important study. The Chinese Classic of Family Reverence is sure to appeal to specialists of comparative and Chinese philosophy and to all readers interested in the enduring importance of the family. (shrink)

"Henry Corbin's works are the best guide to the visionary tradition.... Corbin, like Scholem and Jonas, is remembered as a scholar of genius. He was uniquely equipped not only to recover Iranian Sufism for the West, but also to defend the principal Western traditions of esoteric spirituality."--From the introduction by Harold Bloom Ibn 'Arabi (1165-1240) was one of the great mystics of all time. Through the richness of his personal experience and the constructive power of his intellect, he made (...) a unique contribution to Shi'ite Sufism. In this book, which features a powerful new preface by Harold Bloom, Henry Corbin brings us to the very core of this movement with a penetrating analysis of Ibn 'Arabi's life and doctrines. Corbin begins with a kind of spiritual topography of the twelfth century, emphasizing the differences between exoteric and esoteric forms of Islam. He also relates Islamic mysticism to mystical thought in the West. The remainder of the book is devoted to two complementary essays: on "Sympathy and Theosophy" and "Creative Imagination and Creative Prayer." A section of notes and appendices includes original translations of numerous Su fi treatises. Harold Bloom's preface links Sufi mysticism with Shakespeare's visionary dramas and high tragedies, such as The Tempest and Hamlet . These works, he writes, intermix the empirical world with a transcendent element. Bloom shows us that this Shakespearean cosmos is analogous to Corbin's "Imaginal Realm" of the Sufis, the place of soul or souls. (shrink)

L'A. présente et commente un ouvrage de Michel Henry, un philosophe de Montpellier : C'est Moi la Vérité : pour une philosophie du christianisme . Il s'agit d'un très bel exposé de christologie philosophique. On y trouve une compréhension spéculative du Christ de la foi et de la théologie, tels que les siècles de réflexion l'ont transformé.

It is argued on the basis of certain mathematical characteristics that classical mechanics is not constitutionally suited to accommodate consciousness, whereas quantum mechanics is. These mathematical characteristics pertain to the nature of the information represented in the state of the brain, and the way this information enters into the dynamics.

Theme 1 pertains to "importance." By ‘most important’ I mean most important to human beings. Physicists have generally shied away from the problems of human beings, and the role of our minds in nature, because they are so complex: these problems have been set aside for a later time. But that time has now arrived. The needed technologies, funding, and interest are all at hand. Moreover, the advances in technology now allow scores of laboratories to participate, and the number will (...) soon grow to hundreds: the data will come from many diverse sources, not just a few billion dollar facilities. (shrink)

We present a realizability interpretation for classical analysis–an association of a term to every proof so that the terms assigned to existential formulas represent witnesses to the truth of that formula. For classical proofs of Π2 sentences ∀x∃yA(x,y), this provides a recursive type 1 function which computes the function given by f(x)=y iff y is the least number such that A(x,y).

Quantum mechanics as conceived by Niels Bohr and formulated in rigorous terms by John von Neumann is expressed as quantum neuroscience: a description of the relationship between certain conscious experiences of an observer that are described in terms of the concepts of classical physics and neural processes that are described in terms of the concepts of quantum physics. The theory is applied to recent neuroscience data to determine the rapidity of the observer's probing actions that is needed to account for (...) the capacity of a person's mental intentions to influence that person's bodily actions in the intended way. Normal 0 false false false EN-US X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}. (shrink)

Before broaching our main subject, and exploring why, among all disorders of the mind, obsessive-compulsive disorders have a place apart, I would like to start from a dilemma that is well-known to historians interested in mental disorders. According to one approach, a mental illness X is considered as a bona fide or ‘genuine’ illness if, and only if, it originates from a disturbance of the brain. Its neurobiological form is in this case considered as invariant, whatever cultural veneer might give (...) it a different aspect in accord with historical and local settings. The assumption is that this veneer does not, properly speaking, have any deep grounding in reality... (shrink)

We present the idea of searching for X-rays as a signature of the mechanism inducing the spontaneous collapse of the wave function. Such a signal is predicted by the continuous spontaneous localization theories, which are solving the “measurement problem” by modifying the Schrödinger equation. We will show some encouraging preliminary results and discuss future plans and strategy.

In lieu of an abstract, here is a brief excerpt of the content:Notes and Discussions NOTE SUR G. SEBBA,"A 'NEw' DESCARTESEDITION?"* Puisque le titre du tr~s int~ressant article: "A 'New' Descartes Edition?" contient un point d'interrogation, donnons imm~diatement la r6ponse: non, il ne s'agit pas d'une 6dition vraiment "nouvelle." Le professeur Gregor Sebba a tr~s exactement expos6 les raisons qui justifieraient une "nouvelle ~dition": le projet de la Librairie Vrin pretend simplement ~tre une solution empirique et provisoire. Des professeurs et (...) des chercheurs ont actuellement besoin de l'6dition Adam et Tannery pour pr6parer des cours ou des theses ou des articles: on va leur procurer les onze 1 volumes sous un format plus commode, certains ~tant divis~s en deux tomes; avec le concours de Centre National de la Recherche Scientifique, nous esp6rons que le prix de vente de chaque tome ne sera pas trop 61ev6; enfin, si minutieuse que soit la r6vision, rien n'empdchera une publication rapide. IIne peut &re question de commentaires. Mais, par des cahiers suppl6mentaires ajout6s ~t chaque volume et particuli~rement importants pour les tomes de la Correspondance, le lecteur saura tout ce que l'6rudition contemporaine ajoute, depuis 1913, ~ notre connaissance des textes cartesiens. Bien entendu, on reprendra ce que L6on Roth a apport6 sur la correspondance de Descartes avec Huygens. M. Bernard Rochot fera entrer darts les appendices tousles 616merits actuellement connus de la future 6dition critique que souhaite M. Gregor Sebba. Quant,h cette 6dition critique, elle est une oeuvre de longue haleine. I1 conviendrait, en particulier, de reviser les notices qui pr6sentent chaque lettre, d'op6rer un s6rieux contr61e des dates propos6es, de reprendre l'6dition des textes du t. X comme le demande M. Gregor Sebba. Tousles historiens de Descartes souhaitent qu'un nouvel Adam et un nouveau Tannery se chargent d'un travail aussi utile. Mais ceux que la Librairie Vrin a consuh~s ont pens6 que, en attendant, une r6-6dition de l'"Adam et Tannery," mis "hjour, si l'on peut dire, ~3tait devenue indispensable. HENRI GOUHIER Paris, France 9 Journal o[ the tlistory o[ Philosophy, Vol. I, No. 2 (1963), pp. 231-236. xII n'est pas question de r6-6diter let. XII, c'est.h-dire la Fie de Descartes par Ch. Adam. [71]... (shrink)

The aim of this paper is to evaluate the level of gender bias in Aristotle’s Generation of Animals while exercising due care in the analysis of its arguments. I argue that while the GA theory is clearly sexist, the traditional interpretation fails to diagnose the problem correctly. The traditional interpretation focuses on three main sources of evidence: (1) Aristotle’s claim that the female is, as it were, a “disabled” (πεπηρωμένον) male; (2) the claim at GA IV.3, 767b6-8 that females are (...) a departure from the kind; and (3) Aristotle’s supposed claim at GA IV.3, 768a21-8 that the most ideal outcome of reproduction is a male offspring that perfectly resembles its father. I argue that each of these passages has either been misunderstood or misrepresented by commentators. In none of these places is Aristotle suggesting that females are imperfect members of the species or that they result from the failure to achieve some teleological goal. I defend the view that the GA does not see reproduction as occurring for the sake of producing males; rather, what sex an embryo happens to become is determined entirely by non-teleological forces operating through material necessity. This interpretation is consistent with Aristotle’s view in GA II.5 that females have the same soul as the male (741a7) as well as the argument in Metaphysics X.9 that sexual difference is not part of the species form but is an affection (πάθος) arising from the matter (1058b21-4). While the traditional interpretation has tended to exaggerate the level of sexism in Aristotle’s
developmental biology, the GA is by no means free of gender bias as some recent scholarship has claimed. In the final section of the paper I point to one passage where Aristotle clearly falls back on sexist assumptions in order to answer the difficult question, “Why are animals divided into sexes?”. I argue that this passage in particular poses a serious challenge
to anyone attempting to absolve Aristotle’s developmental biology of the charge of sexism. (shrink)

According to relativized transcendentalism, the meaning of expressions, consisting in their intension and extension, is provided by a set of (syntactical, semantical and pragmatical) rules which prescribe their correct use in a context. We interpret a linguistic system by fixing a domain (of the values of the variables) and by assigning exactly one object to each individual constant and n-tuples of objects to predicates. The theory says that proper names have a purely referential role and that their meaning is therefore (...) limited to the individual they designate. Since all singular terms must refer to exactly one referent there are no so-called empty names. A proper name is defined as a syntactically unstructured term in a language L used in a context C such that the truth condition for a sentence (Φα in L and C consists in the fact that, in accord with the rule which maps items from the set of individual constants into the set of objects, a refers to an object x and x satisfies Φ. It is shown how - by using this theory - puzzling problems concerning Frege's morning star and evening star, allegedly empty names, changes of name etc. can easily be solved. (shrink)

According to relativized transcendentalism, the meaning of expressions, consisting in their intension and extension, is provided by a set of (syntactical, semantical and pragmatical) rules which prescribe their correct use in a context. We interpret a linguistic system by fixing a domain (of the values of the variables) and by assigning exactly one object to each individual constant and n-tuples of objects to predicates. The theory says that proper names have a purely referential role and that their meaning is therefore (...) limited to the individual they designate. Since all singular terms must refer to exactly one referent there are no so-called empty names. A proper name is defined as a syntactically unstructured term in a language L used in a context C such that the truth condition for a sentence (Φα in L and C consists in the fact that, in accord with the rule which maps items from the set of individual constants into the set of objects, a refers to an object x and x satisfies Φ. It is shown how - by using this theory - puzzling problems concerning Frege's morning star and evening star, allegedly empty names, changes of name etc. can easily be solved. (shrink)

Comme L’Illiade fait référence à un culte de l’or chez les anciens grecs, la Biographie de l’Empereur Mu des Zhou ( x e siècle av. J.-C.) évoque un culte du jade dans l’ancienne Chine. L’existence d’un tel culte a été confirmée par les fouilles archéologiques permettant d’établir qu’il se pratiquait depuis 8000 avant notre ère. L’article entend montrer comment les échanges commerciaux liés à ce culte ont permis de conjurer les périls de la guerre et symbolisent la conviction pacifique de (...) la tradition chinoise. (shrink)

Recently, Irad Kimhi has argued that negation and falsehood can be made intelligible by understanding assertions/judgements as acts of two-way logical capacities. These are capacities that are, at the same time, for (1) positive and negative assertions/judgements and (2) positive and negative facts. Kimhi’s account of negation and falsehood, however, faces severe problems. I argue that these problems can be resolved, and that a new understanding of cases of negation and falsehood can be achieved, by regarding two-way logical capacities for (...) assertion/judgement and facts as established and undergirded by what Ludwig Wittgenstein calls “samples”. The standard metre sample, for instance, establishes and undergirds the capacity for asserting that something, x, is one metre long (meaning: x is like the standard metre in length). At the same time, it establishes and undergirds the capacity for the fact that x is one metre long (when x is like the standard metre in length). As I explain, invoking samples means we cannot say, as Kimhi wants to, what assertion/judgement, negation, and facts, in general, are but can only show what they are, one case at a time. This, however, is a boon not a disadvantage. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Crises of Memory and the Second World WarPatrick HenryCrises of Memory and the Second World War, by Susan Rubin Suleiman; x & 286 pp. Cambridge: Harvard University Press, 2006. $29.95.This excellent study deals widely and deeply with the crises of memory and World War II but generally focuses on France, Vichy and the Holocaust. The author defines a crisis of memory as "a moment of choice and sometimes (...) of predicament or conflict, about remembrance of the past, whether by individuals or by groups" (p. 1). In the crises of memory she examines, "individual self-representation overlaps with... collective self-representation" in such a way that individual remembrance takes on collective significance. In nine rich chapters of textual analysis of mostly self-consciously literary texts, Suleiman deftly analyzes writers from the left and the right, two films of tremendous import, the nature of Holocaust memoirs, experimental writing and the concepts of trauma, amnesia, amnesty, testimony and forgiveness.In the first three chapters, Suleiman studies French memories of the Occupation, the collaborationist Vichy regime and the Resistance from 1945 to the present. These chapters depict the relations between history and memory and highlight the intriguing process of the evolution of public remembrance. Chapter one, "Choosing Our Past," surprises even the most careful reader of Jean-Paul Sartre's plays and novels, for it demonstrates brilliantly that, in several of his very early post-Vichy essays where he conveniently passes over in silence France's collaborationist past—even the major role played by Vichy police in the roundup and deportation of Jews—he helped create, along with de Gaulle and others, the myth of "Resistancialism," the founding myth of the post-Vichy [End Page 204] Period, the idea that all Frenchmen resisted the Nazis. In the words of Pierre Nora, Sartre and de Gaulle were "writing history from the point of view of the future" (p. 17).In chapter two, the author analyzes the 1997 "Aubrac Affair," exposing the problems that the Resistance heroes, Lucie and Raymond Aubrac, encountered when they were suddenly suspected of having betrayed Jean Moulin, whose 1964 enshrinement in the Pantheon is examined in chapter three within the context of the politics of national memory in France. Whereas Moulin's enshrinement marked the apex of the myth of "Resistancialism" in France, the "Aubrac Affair" comes fifty-four years after the betrayal of Jean Moulin and twenty-five years after the myth of "Resistancialism" began to fade. In treating the charges and countercharges in the "Aubrac Affair," which continues to fascinate because it illustrates "the problematic relation between public and private memory, and between history and fantasy in the construction of both an individual and a collective past" (p. 61), Suleiman highlights the problems of narrative verisimilitude and the narrative tendency toward heroic aggrandizement as well as its opposite, the desire to topple heroes.In chapter four, Suleiman studies Marcel Orphuls's Hotel Terminus: The Life and Times of Klaus Barbie, a four-hour documentary of great significance that remains relatively unknown when compared with his earlier film, The Sorrow and the Pity. Barbie was the infamous Nazi war criminal, known as "the Butcher of Lyon," who tortured and deported hundreds of Jews and tortured to death the great French Resistance hero, Jean Moulin. He was extradited from Bolivia to France in 1983 where he was tried for crimes against humanity in 1987. Orphuls's film exposes the conflicted memories and partisanships produced by WWII and the Holocaust in public and private spaces throughout Europe and the Americas. This chapter will undoubtedly convince others of the film's importance. It will certainly convince the reader of Suleiman's ability to read film. She explains in detail Orphuls's method of "dialectical montage" (already evident in The Sorrow and the Pity) whereby he cuts up individual interviews and juxtaposes them with parts of others that often qualify or simply contradict what has been stated. This is why his films are "interactive documentaries" that "force the viewer into uncomfortable subject positions in relation to the material" (p. 87). No voice-over or "voice of God" commentary comes to aid the viewer who is forced to evaluate critically... (shrink)

If someone comes to my house, saying, "Here is a bone; I hope Obrecht likes it," I might answer with a deductive argument: "You may rest assured on that score. Obrecht is a dog, and all dogs like bones; therefore Obrecht will like it." We may formalize this argument as follows: Let G be the bone, O be Obrecht, D be the class of dogs, B be the class of bones, and, finally, let L be the class of ordered pairs (...) such that x likes y. The premises are then: x ∈ D ⋅ y ∈ B ⋅ ⊃ ∈ L) G ∈ B O ∈ D. (shrink)

Quʹest-ce que lʹêre? Cette question passe pour fonder la philosophie. Encore faut-il s'entendre sur le sens du mot "être ". L'essence des choses détermine-t-elle leur existence? Devons-nous affirmer, au contraire, que l'existence conditionne l'intensité d'être qui qualifie une certaine réalité? Molla Sadr Shirazi, dans ce traité écrit en Iran au siècle de Descartes et de Leibniz, médite ces questions qui sont encore les nôtres. Mais les solutions qu'il propose s'évadent hors de nos perspectives, après avoir opéré une révolution décisive dans (...) la métaphysique des Orientaux. Penseur shi'ite en butte à la persécution, Molla Sadra est la plus haute figure de la philosophie iranienne islamique au temps splendide de la cour safavide d'Ispahan. Sa doctrine du primat de l'existence, que le présent ouvrage expose complètement, ouvre sur une interprétation spirituelle de la résurrection des corps. Cette traduction par Henry Corbin, qui fut aussi l'éditeur du texte original, a fait événement : par son ample introduction, il situe la question de l'être et déploie une explication comparée de ce que l'Occident grec puis médiéval en ont fait, avec la tradition shi'iite. -- Back cover. (shrink)

We study some representations of real numbers. We compare these representations, on the one hand from the viewpoint of recursive functionals, and of complexity on the other hand.The impossibility of obtaining some functions as recursive functionals is, in general, easy. This impossibility may often be explicited in terms of complexity: - existence of a sequence of low complexity whose image is not a recursive sequence, - existence of objects of low complexity but whose images have arbitrarily high time- complexity .Moreover, (...) some representations of real numbers that are equivalent from the viewpoint of recursive functionals, are very distinct from the viewpoint of complexity.We make a particular study of representations via continued fractions . We precise exactly what part of information available in the x's dfc is equivalent to the information available in its Dedekinds cut. We show that the sum of two reals whose dfcs are polynomial-time computable may be a real whose dfc has time complexity arbitrarily high.This work confirms that the unique representation of real numbers suitable for the ordinary calculus is via explicit Cauchy sequences of rationals.RésuméNous étudions différentes manières de présenter les nombres réels. Nous comparons ces présentations du point de vue des fonctionnelles récursives d'une part, et de celui des classes de complexité d'autre part.L'impossibilité d'obtenir certaines fonctions sous forme de fonctionnelles récursives est en général facile à établir. Cette impossiblité peut souvent être explicitée en termes de complexité: - il existe une suite de faible complexité dont l'image est une suite non récursive, - il existe des objets de faible complexité mais dont les images sont des objets de complexité arbitrairement grande .En outre, certaines présentations des réels équivalentes du point de vue des fonctionnelles récursives se distinguent nettement du point de vue de la complexité.Nous faisons une étude particulière concernant les développements en fraction continue . Nous précisions exactement quelle est la partie de l'information disponible dans le dfc d'un réel x qui équivaut à l'information disponible dans sa coupure de Dedekind. Nous montrons également que la somme de deux réels dont le dfc est calculable en temps polynomial peut être un réel dont le dfc est de complexité arbitrairement grande.Ce travail confirme que seule une présentation des réels via des suites de rationnels explicitement de Cauchy est adaptée aux calculs avec les réels. (shrink)