For some years now the proliferation of new religious movements in Africa and the search by individuals for new meanings in belief have held the interest of scholars of religion. But their interpretations of the significance of these ‘religious flowerings’ raise a number of questions, in particular questions about the meaning and applicability of the word ‘new’ in religion. Instead of taking it literally, we should understand this religious ‘innovation’ on two planes of transaction with the sacred, the horizontal and (...) the vertical. First, on the horizontal plane this religious innovation may be discerned in the ongoing adjustments made by traditional African religions as they encounter, whether peaceably or violently, religions originating in the West or Asia; these encounters have given rise to neo-traditional and prophetic movements and to independent Churches. We shall touch later on the two-way borrowings and adaptations that have taken place in some prophetic religions as regards their organization, rites, liturgy and charismatic communication of religious truth. On the other hand, religious renewal is discernible in the adjustments and innovative processes of elaboration adopted by such ‘travelling religions’ as Pentecostalism and Charismatic Renewal in relation to the basic process of making sense of the life of the individual and the community of the faithful. (shrink)

Marqué et motivé initialement par les turbulences de l'actualité touchant l'institution judiciaire, le malaise de la jeunesse (émeutes de 2005) et les réponses politiques à ces questions, le présent recueil s'articule autour de trois moments forts : philosophie de la justice ; justice divine et institutions humaines : permanence du théologico-politique? ; le sentiment d'injustice : après les émeutes de 2005. Par la place qu'elle occupe dans les textes qu'on dit " fondateurs ", dus aux premiers philosophes comme aux récits (...) mythiques et religieux des origines, la justice figure au principe de la philosophie pratique. Le lecteur trouvera donc ici des analyses portant sur la place de la philosophie du droit, comme sur la sécularisation ou les traces du théologico-politique dans le discours du droit. Mais aussi sur la tentation d'utiliser les peurs collectives pour asseoir l'autorité de l'État sur la seule fonction sécuritaire. (shrink)

Baudelaire's response to Delacroix's art and theories provides a particularly fruitful focus for a study of the new rapport between the former sister arts. There is little similarity between Delacroix's action-filled exotic subjects and Baudelaire's more intimate and private poetry; their arts must therefore be related in some domain apart from content. We are aided in deciphering this domain by Baudelaire's extensive commentary on Delacroix. Moreover, perhaps because of its subtlety, the relationship between these arts has not received the attention (...) it deserves.1 Yet no sooner is the possibility for such a study recognized than the problems it entails become apparent. Without the focus of common subjects, where does one begin? The dangers of impressionistic comparisons of study are readily apparent in the tendency of Geistesgeschichte studies to transfer stylistic terms from one art form to another, creating such bizarre transpositions as "the visible chamber music of the bent furniture" or the "Titian style of the madrigal" in Spengler's Decline of the West or Wylie Sypher's suggestion that a Shakespearean play is like a Renaissance painting because it makes use of "perspective" to create a real and believable world.2 And indeed it would be misleading to look for particular stylistic similarities between Delacroix and Baudelaire. Delacroix's dissolution of solid color masses into separate strokes of different colors, for example, would appear to be closer to Rimbaud's disjointed language than to Baudelaire's carefully interwoven sentences. Only by viewing the two art forms as interconnected systems can we determine their relationship. If the new affiliation of poetry and painting in the Romantic period derives from the expression of imaginative unity, a critical approach to their relationship must be attuned to different ways of expressing unity. The theoretical framework that accounts most completely for the kind of relationship existing between Delacroix and Baudelaire is provided by the structuralists, although, as we shall see, even this approach has limitations. · 1. There are several studies of Baudelaire's aesthetics and criticism, such as André Ferran's L'Esthétique de Baudelaire , Margaret Gilman's Baudelaire the Critic , and Jean Prévost's Baudelaire: essai sur l'inspiration et la création poétiques , which contain sections on the influence of Delacroix but do not extend their analysis into Baudelaire's poetry as a whole. More specific works, such as Lucie Horner's Baudelaire critique de Delacroix , provides a detailed study of their relationship based on their correspondence and references to one another, but no analysis of the relationship between their two art forms. Some studies of Baudelaire's poetry, such as Lloyd James Austin's L'Univers poétique de Baudelaire: symbolisme et symbolique and Martin Turnell's Baudelaire: A Study of His Poetry , point out aspects of Baudelaire's poems that appear relevant to the relationship with Delacroix, but they do not make these connections themselves. Most commentary on the relationship of Delacroix to Baudelaire's poetry is limited to those few poems that Baudelaire wrote on Delacroix's paintings.· 2. Wellek and Warren quote the comments on Spengler in Theory of Literature, p. 131. Sypher's comments are in Four Ages of Renaissance Style: Transformations in Art and Literature 1400-1700 , pp. 79-80. Elizabeth Abel is an assistant professor of English at the University of Chicago. A coeditor of Critical Inquiry, she is currently writing a book on literary and psychoanalytic representation of female identity. (shrink)

It is usually claimed that the Laguerre polynomials were popularized by Schrödinger when creating wave mechanics; however, we show that he did not immediately identify them in studying the hydrogen atom. In the case of relativistic Dirac equations for an electron in a Coulomb field, Dirac gave only approximations, Gordon and Darwin gave exact solutions, and Pidduck first explicitly and elegantly introduced the Laguerre polynomials, an approach neglected by most modern treatises and articles. That Laguerre polynomials were not very popular (...) before their use in quantum mechanics, probably because they had been little used in classical mathematical physics, is confirmed by the fact that, as we show, they had been rediscovered independently several times during the nineteenth century, in published or unpublished studies of Abel, Murphy, Chebyshev, and Laguerre. (shrink)

Jean-Pierre Abel-Rémusat (1788-1832), the distinguished holder of the first chair of Chinese studies in France – as well as Europe – was a contemporary of the no less distinguished German philosopher Georg Wilhelm Friedrich Hegel (1770-1831). The advent of sinology, i.e. the new academic discipline represented by Abel-Rémusat, is an interesting fact if placed in the context of the professionalization of philosophy so eminently embodied by Hegel. In this perspective, the relations between these two great minds are even more (...) eloquent with respect to the place given to China in the intellectual geography of 19th century Europe. (shrink)

Un commentaire de Cyrille d'Alexandrie sur Genèse 4. 1-16 illustre tristement l'antijudaïsme de la tradition patristique : meurtrier d'Abel, figure du Christ, Caïn est le père du peuple juif meurtrier de Jésus . Le christianisme a ainsi préparé les voies à l'antisémitisme des temps modernes, comme le déplorait Jean XXIII peu avant sa mort. La théologie et l'exégèse chrétiennes d'aujourd'hui ont dénoncé l'arbitraire et les préjugés erronés d'une telle interprétation, qui transforme la victime en bourreau.Cyril of Alexandria’s commentary on (...) Genesis 4 : 1-16 sadly illustrates the anti-Judaism of patristic tradition : Cain, who killed Abel – a figure of Christ – is the father of the Jews who murdered Jesus . Thus Christianity prepared the way for the anti-Semiticism of modern times, which John XXIII deplored not long before his death. Today, Christian theology and exegesis have denounced the arbitrary and misled prejudices of such an interpretation, which transforms the victim into the executioner. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Fabuler la fin du monde: La puissance critique des fictions d’apocalypse by Jean-Paul EngélibertCyril CamusJean-Paul Engélibert. Fabuler la fin du monde: La puissance critique des fictions d’apocalypse [Fabulating the end of the world: The critical power of apocalypse fiction]. Paris: Éditions La Découverte, 2019. 239 pp. Print. 20€. ISBN 978-2-348-03719-1.Jean-Paul Engélibert is a well-established expert on apocalyptic and postapocalyptic fiction. His exploration of the genre thus (...) far includes the monograph Apocalypses sans royaume: Politique des fictions de la fin du monde, XX–XXIe siècles (2013), numerous articles, as well as the essay collection L’Apocalypse: Une imagination politique, XIXe–XXIe siècles (2018), which he co-edited. In his latest book, Fabuler la fin du monde, he returns to several texts and aspects of the genre previously covered, delving deeper into what he calls “fictions of the end of the world.” In the ten chapters, gathered in five parts, he approaches his subject as a seasoned scholar in the field of comparative literature, and his analysis draws from comparisons between modern fiction’s representation of apocalypse and biblical literature’s visions of apocalypse and messianism. The book also offers ecocritical insights into the specter of Anthropocenic manifestations in fiction, with reflections on the interrelated genres of utopia and dystopia, theories of cinema, and philosophical writings on the catastrophic history of the twentieth and twenty-first centuries.The range of fictional works discussed is wide, including Jean-Baptiste Cousin de Grainville’s Le dernier homme (1805); Mary Shelley’s Frankenstein (1818); Émile Souvestre’s Le monde tel qu’il sera (1846); Didier de Chousy’s Ignis (1883); Robert Merle’s Malevil (1972); José Saramago’s Blindness (1995); Antoine Volodine’s Minor Angels (1999); Don DeLillo’s Cosmopolis (2003); Cormac McCarthy’s The Road (2006); Céline Minard’s Le dernier monde (2007); Davide [End Page 163] Longo’s The Last Man Standing (2010); and Margaret Atwood’s MaddAddam trilogy (Oryx and Crake [2003], The Year of the Flood [2009], and MaddAddam [2013]). Engélibert also touches on feature-length movies such as Stanley Kramer’s On the Beach (1959), Lars von Trier’s Melancholia (2011), Abel Ferrara’s 4:44 Last Day on Earth (2012), and Mamoru Oshii’s Ghost in the Shell (1995), as well as on other literary and audiovisual fictions, such as E. M. Forster’s short story “The Machine Stops” (1909), Edward Bond’s dramatic trilogy The War Plays (1985), and the first season (2014) of Damon Lindelof and Tom Perrotta’s TV series The Leftovers (2014–17).Engélibert’s exegeses of the genre build around two aspects of the evolving relationship of apocalyptic narratives to the context of their production. Apocalypse (in the sense of “the end of the world” rather than the etymological sense of “revelation”) is no longer primarily a religious myth: the creation and use of the atomic bomb during the Second World War, the theorization of the Anthropocene, and the mainstreaming of concerns over climate change have made the term “apocalypse” a very real, tangible prospect for the future. Engélibert relies on Günther Anders’s Die atomare Drohung (1981) to highlight the importance of the A-bomb in bringing home the reality of potential annihilation to people’s collective consciousness. Yet his second contextual/historical point is that the Anthropocene (albeit unnamed at the time) actually started with the Industrial Revolution, and that thinkers and polemicists such as Charles Fourier or Eugène Huzar, as well as contemporary fiction writers, were already acknowledging the environmental impact of humans and their economic/industrial/technological activity as threats to human and nonhuman life, and to the health of the planetary system itself.1Citing the work of Jean-Baptiste Fressoz and Christophe Bonneuil on the history of climate science, Engélibert analyzes in detail several nineteenth-century novels (namely Le Dernier homme, Frankenstein, Le monde tel qu’il sera, and Ignis) and one early-twentieth-century story (Forster’s “The Machine Stops”) that denounce the harm that the idol of the time, Progress, was already wreaking on nature and human life... (shrink)

Source et limites de l'unité dans la mathématique, par Georges Bouligand. Bibliographie (p. 16)--La crise de l'unité dans la physique contemporaine, par Jean Abelé.--A la recherche de l'unité de la matière; point de vue du chimiste, par Jean Moretti.--Le problème de l'unité de la vie. Polygénisme ou monogénisme; le problème de l'unité de l'espèc humaine, par J. Carles.

From May to November 1931, the Exposition coloniale internationale was held in Paris. Publicized as a trip around the world in a single day, it was designed to stimulate investments and general enthusiasm for the colonies. Along with exotic temporary pavilions representing the various colonies, model villages inhabited by colonial natives, and pavilions representing commercial product brands and other colonial powers, the exposition included a zoo and an aquarium featuring animals from the colonies. Installing a large aquarium had been a (...) costly and difficult process, and construction was plagued by many delays and problems. But when the aquarium finally opened a few months into the exposition, it quickly became a favorite of the public. With the double mission to provide a living synthesis of the products of the warm waters of the French empire and give visitors a sense of the diversity, beauty, and economic resources of their colonial possessions, the aquarium functioned as a panorama that presented a striking visual metaphor for the empire. This article follows the aquarium during the exposition and in the years that followed. We explore its place in the history of aquaria in general and pay particular attention to its role in the exposition and within the French colonial context of the 1930s and onward. Here, both the scientists in charge of the site and the aquatic animals living in its tanks and terrariums provide a window into the relationship of marine biology, public education, consumerism, and colonialism at mid-twentieth century. (shrink)

The perfect books for the true book lover, Penguin’s Great Ideas series features twelve more groundbreaking works by some of history’s most prodigious thinkers. Each volume is beautifully packaged with a unique type-driven design that highlights the bookmaker’s art. Offering great literature in great packages at great prices, this series is ideal for those readers who want to explore and savor the Great Ideas that have shaped our world.

_Being and Nothingness_ is without doubt one of the most significant books of the twentieth century. The central work by one of the world's most influential thinkers, it altered the course of western philosophy. Its revolutionary approach challenged all previous assumptions about the individual's relationship with the world. Known as 'the Bible of existentialism', its impact on culture and literature was immediate and was felt worldwide, from the absurd drama of Samuel Beckett to the soul-searching cries of the Beat poets. (...) _Being and Nothingness_ is one of those rare books whose influence has affected the mind-set of subsequent generations. Sixty years after its first publication, its message remains as potent as ever - challenging the reader to confront the fundamental dilemmas of human freedom, responsibility and action. (shrink)

This major study of Hobbes' political philosophy draws on recent developments in game and decision theory to explore whether the thrust of the argument in Leviathan, that it is in the interests of the people to create a ruler with absolute power, can be shown to be cogent. Professor Hampton has written a book of vital importance to political philosophers, political and social scientists, and intellectual historians.

It was to correct common misconceptions about his thought that Jean-Paul Sartre, the most dominent European intellectual of the post-World War II decades, accepted an invitation to speak on October 29, 1945, at the Club Maintenant in Paris. The unstated objective of his lecture (“Existentialism Is a Humanism”) was to expound his philosophy as a form of “existentialism,” a term much bandied about at the time. Sartre asserted that existentialism was essentially a doctrine for philosophers, though, ironically, he was (...) about to make it accessible to a general audience. The published text of his lecture quickly became one of the bibles of existentialism and made Sartre an international celebrity. The idea of freedom occupies the center of Sartre’s doctrine. Man, born into an empty, godless universe, is nothing to begin with. He creates his essence—his self, his being—through the choices he freely makes (“existence precedes essence”). Were it not for the contingency of his death, he would never end. Choosing to be this or that is to affirm the value of what we choose. In choosing, therefore, we commit not only ourselves but all of mankind. This book presents a new English translation of Sartre’s 1945 lecture and his analysis of Camus’s _The Stranger_, along with a discussion of these works by acclaimed Sartre biographer Annie Cohen-Solal. This edition is a translation of the 1996 French edition, which includes Arlette Elkaïm-Sartre’s introduction and a Q&A with Sartre about his lecture. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:François H. Lapointe PHILOSOPHY AND LITERATURE: A BIBLIOGRAPHIC SURVEY ThL· survey is limited to articles written in English that have appeared in journals published between 1 January 1974 and 31 December 1976. Abbott, Don. "Marxist Influences on the Rhetorical Theory of Kenneth Burke." Philosophy and Rhetoric 7 (1974): 217-33. Abel, Lionel. "Jacques Derrida: His 'Difference' With Metaphysics." Salmagundi no. 25 (1974): 3-21. Adamowski, T. H. "Character and Consciousness: D. (...) H. Lawrence, Wilhelm Reich, and Jean-Paul Sartre." University of Toronto Quarterly 43 (1974): 31 1-34. Adams, D. J. "Style and Social Ideas in Jacques le fataliste." Studies in Voltaire & the Eighteenth Century 124 (1974): 231-48. Adams, Hazard. "Contemporary Ideas of Literature: Terrible Beauty or Rough Beast?" Contemporary Literature 17 (1976): 349-77. Adorno, Theodor W. "Lyric Poetry and Society." Telos no. 20 (1974): 56-71. Ages, Arnold. "Bonald and the Jews." Revue de l'Université d'Ottawa 44 (1974): 32-43. Allen, Diogenes. "The Experience of Existence: Jean-Paul Sartre and Iris Murdoch." International Philosophical Quarterly 14 (1974): 181-87. Allen, Marcus. "Character Development in the Oreste of Voltaire and Les Mouches of Jean-Paul Sartre." CLA Journal 18 (1974): 1-21. Alter, Jean. "A (Terrorist) System of the Novel." Diacritics 6 (1976): 10-15. Altieri, Charles. "Wittgenstein on Consciousness and Language: A Challenge to Derridean Literary Theory." MLN 91 (1976): 1397-1423. Altieri,Charles. "Wordsworth's 'Preface' as Literary Theory." Criticism 18 (1976): 122-146. [On Wordworth and Wittgenstein.] Ames, Van Meter. "Art for Art's Sake Again?" Journal of Aesthetics and Art Criticism 33 (1975): 303-307. Appleman, Philip. "The Dread Factor: Eliot, Tennyson, and the Shaping of Science." Columbia Forum, N. S. 3 (1974): 32-38. Armstrong, Paul B. " E. M. Forster's Howard's End: The Existential Crisis of the Liberal Imagination." Mosaic 8 (1974): 183-99. Arnold, A. James. "La Condition humaine as Nietzschean Tragedy." Mélanges Malraux Miscellany 6 (1974): 15-24. 366 François H. Lapointe367 Aronson, Ronald. "L'Idiot de la famille: The Ultimate Sartre?" Telos no. 20 (1974): 90-107. Arthos, John. "Du Bartas, Petrarch and the Poetry of Deism." Rice University Studies 60 (1974): 1-17. Artz, Johannes. "Newman as Philosopher." International Philosophical Quarterly 16 (1976): 263-88. Ausmus, Harry J. "Schopenhauer's Philosophy of Language." The Midwest Quarterly 18 (1977): 169-86. Ayala, Francisco. "Ortega y Gasset, Literary Critic." Critical Inquiry 1 (1974): 395-414. Bakalar, H. Nicholas. "The Cartesian Legacy to the Eighteenth-century Grammarians." MLN 91 (1976): 698-721. Barnes, Hazel. "Apotheosis and Deification in Plato, Nietzsche and Huxley." Philosophy and Literature 1 (1976): 3-24. Baron, Dennis E. "Role Structure and the Language of Literature." Journal of Literary Semantics 4 (1975): 43-52. Barooskian, Vahan D. "The Aesthetics of the Russian Revolutionary Theatre 1917-1921." British Journal of Aesthetics 15 (1975): 99-117. Bart, B. F. "Hypercreativity in Stendhal and Balzac." Nineteenth Century French Studies 3 (1974-75): 18-39. Barthes, Roland. "An Introduction to the Structural Analysis of Narrative." New Literary History 6 (1975): 237-72. Bashford, Bruce. "The Rhetorical Method in Literary Criticism." Philosophy and Rhetoric 9 (1976): 133-46. Bass, Alan. "Time and the Witch: Femininity, Metapsychology and the Temporality of the Unconscious." MLN 91 (1976): 871-912. Bassett, Sharon. "Towards a Critique of Romanticism: Wordsworth, Pater and the 'Anima Mundi'." Criticism 17 (1975): 262-75. Batchelor, R. "Literature, Society and the Concept of Revolt." European Studies Review 5 (1975): 395-427. Battin, M. Pabst. "Aristotle's Definition of Tragedy in the Poetics, Part 1." Journal of Aesthetics and Art Criticism 33 (1974): 155-70, and Part II in Ibid. 33 (1975): 293-302. Bauer, George. "Sartre and the 'Sugars' of History." L'Esprit Créateur 15 (1975): 377-86. Baumgarten, Murray. "The Historical Novel: Some Postulates." Clio 4 (1975): 173-82. Beauchamp, Gorman. "Gulliver's Return to the Cave: Plato's Republic and Book IV of Gulliver's Travels." The Michigan Academician 7 (1974): 201-10. Bennett, Jonathan. "The Conscience of Huckleberry Finn." Philosophy 48 (1974): 123-34. Benzon, William. "Cognitive Networks and Literary Semantics." MLN 91 (1976): 952-82. Bergonzi, Bernard. "A Grid of Codes: Views of Structuralism." Encounter 45 (1975): 52-58. Berry, Wanda Warren. "The... (shrink)

It was to correct common misconceptions about his thought that Jean-Paul Sartre, the most dominent European intellectual of the post-World War II decades, accepted an invitation to speak on October 29, 1945, at the Club Maintenant in Paris. The unstated objective of his lecture was to expound his philosophy as a form of “existentialism,” a term much bandied about at the time. Sartre asserted that existentialism was essentially a doctrine for philosophers, though, ironically, he was about to make it (...) accessible to a general audience. The published text of his lecture quickly became one of the bibles of existentialism and made Sartre an international celebrity. The idea of freedom occupies the center of Sartre’s doctrine. Man, born into an empty, godless universe, is nothing to begin with. He creates his essence—his self, his being—through the choices he freely makes. Were it not for the contingency of his death, he would never end. Choosing to be this or that is to affirm the value of what we choose. In choosing, therefore, we commit not only ourselves but all of mankind. This book presents a new English translation of Sartre’s 1945 lecture and his analysis of Camus’s _The Stranger_, along with a discussion of these works by acclaimed Sartre biographer Annie Cohen-Solal. This edition is a translation of the 1996 French edition, which includes Arlette Elkaïm-Sartre’s introduction and a Q&A with Sartre about his lecture. (shrink)

Buddhism was not really known in the West until a little more than 150 years ago. Although since the thirteenth century there had been numerous contacts with local Buddhist traditions, the travellers and missionaries of the Middle Ages and the Renaissance had not yet brought to light the history of Buddhism and its unity across this immense diversity of worship and doctrine, disseminated through most of the countries of Asia. Of course, since the seventeenth century some Europeans had guessed at (...) the Indian origin of the Buddha and they succeeded in pinning down his historical existence after a fashion. In 1691 and 1693 Simon de la Loubère, Louis XIV's envoy at the court of the king of Siam, published remarkable research which established the possibility of a link between the different regions of Siam, Ceylon, Japan and China and conjured up the possible existence of a single founder long before Christ. But this far too isolated knowledge had scarcely any impact in Europe. It was only with the foundation of the Asiatic Society of Bengal in 1784 that orientalism was to enjoy a rapid and decisive expansion. The word ‘Buddhism’ appeared from the 1820s onwards, and with it the first conceptualization of a tree with many branchings. But it was not until the publication, in 1844, of Eugène Burnouf's magisterial Introduction l'histoire du buddhisme indien, that more detailed knowledge became available, thanks to a critical scrutiny of the most varied sources. The works of the French scholar and of other pioneers in Buddhist studies - mainly Alexander Csoma de Koros and Edmond Foucaux on Tibet, Jean-Pierre Abel-Remusat and Stanislas Julien on China, Christian Lassen and Spence Hardy on Ceylon - were to give rise to a tremendous craze for Buddhism in Europe. Since then there has been no break in the successive waves disseminating it right up to the present day, when the majority of Western countries appear to be so receptive to the message of the Buddha that for some years the media have been insistently questioning the reasons for this ‘Buddhist wave’. (shrink)

A cornerstone of Sartre’s philosophy, _The Imaginary_ was first published in 1940. Sartre had become acquainted with the philosophy of Edmund Husserl in Berlin and was fascinated by his idea of the 'intentionality of consciousness' as a key to the puzzle of existence. Against this background, _The Imaginary_ crystallized Sartre's worldview and artistic vision. The book is an extended examination of the concepts of nothingness and freedom, both of which are derived from the ability of consciousness to imagine objects both (...) as they are and as they are not – ideas that would drive Sartre's existentialism and entire theory of human freedom. (shrink)

As part of the Dutch national science program “Professional Games for Professional Skills” we developed a stress-exposure biofeedback training in virtual reality for the Dutch police. We aim to reduce the acute negative impact of stress on performance, as well as long-term consequences for mental health by facilitating physiological stress regulation during a demanding decision task. Conventional biofeedback applications mainly train physiological regulation at rest. This might limit the transfer of the regulation skills to stressful situations. In contrast, we provide (...) the user with the opportunity to practice breathing regulation while they carry out a complex task in VR. This setting poses challenges from a technical – as well as from a user-experience perspective. We illustrate how we approach these challenges in our training and hope to contribute a useful reference for researchers and developers in academia or industry who are interested in using biosignals to control elements in a dynamic virtual environment. (shrink)

A major event in the history of twentieth-century thought, Notebooks for a Ethics is Jean-Paul Sartre's attempt to develop an ethics consistent with the profound individualism of his existential philosophy. In the famous conclusion to Being and Nothingness , Sartre announced that he would devote his next philosophical work to moral problems. Although he worked on this project in the late 1940s, Sartre never completed it to his satisfaction, and it remained unpublished until after his death in 1980. Presented (...) here for the first time in English, the Notebooks reveal Sartre at his most productive, crafting a masterpiece of philosophical reflection that can easily stand alongside his other great works. Sartre grapples anew here with such central issues as "authenticity" and the relation of alienation and freedom to moral values. Exploring fundamental modes of relating to the Other--among them violence, entreaty, demand, appeal, refusal, and revolt--he articulates the necessary transition from individualism to historical consciousness. This work thus forms an important bridge between the early existentialist Sartre and the later Marxist social thinker of the Critique of Dialectical Reason . The Notebooks themselves are complemented here by two additional essays, one on "the good and subjectivity," the other on the oppression of blacks in the United States. With publication of David Pellauer's lucid translation, English-speaking readers will be able to appreciate this important contribution to moral philosophy and the history of ethics. Jean-Paul Sartre (1906-1980) was offered, but declined, the Nobel Prize for literature in 1964. His many works of fiction, drama, and philosophy include the monumental study of Flaubert, The Family Idiot , and The Freud Scenario , both published in translation by the University of Chicago Press. (shrink)

A cornerstone of Sartre’s philosophy, _The Imaginary_ was first published in 1940. Sartre had become acquainted with the philosophy of Edmund Husserl in Berlin and was fascinated by his idea of the 'intentionality of consciousness' as a key to the puzzle of existence. Against this background, _The Imaginary_ crystallized Sartre's worldview and artistic vision. The book is an extended examination of the concepts of nothingness and freedom, both of which are derived from the ability of consciousness to imagine objects both (...) as they are and as they are not – ideas that would drive Sartre's existentialism and entire theory of human freedom. (shrink)

BackgroundThe UN Convention on the Rights of Persons with Disabilities, and the reformed guardianship law in Germany, require that persons with a disability, including people with dementia in Alzheimer’s disease (PwAD), are supported in making self-determined decisions. This support is achieved through communication. While content-related communication is a deficit of PwAD, relational aspects of communication are a resource. Research in supported decision-making (SDM) has investigated the effectiveness of different content-related support strategies for PwAD but has only succeeded in improving understanding, (...) which, although one criterion of capacity to consent, is not sufficient to ensure overall capacity to consent. The aim of the ‘spatial intervention study’ of the DECIDE project is to examine an innovative resource-oriented SDM approach that focuses on relational aspects. We hypothesise that talking to PwAD in their familiar home setting (as opposed to a clinical setting) will reduce the complexity of the decision-making process and enhance overall capacity to consent. MethodsPeople with a suspected or confirmed diagnosis of dementia in Alzheimer’s disease will be recruited from two memory clinics (N = 80). We will use a randomised crossover design to investigate the intervention effect of the decision-making place on capacity to consent. Besides reasoning capacity, which is part of overall capacity to consent and will be the primary outcome, various secondary outcomes (e.g., other aspects of capacity to consent, subjective task complexity, decisional conflict) and suspected moderating or mediating variables (e.g., meaning of home, demographic characteristics) will be assessed.DiscussionThe results of the study will be used to develop a new SDM strategy that is based on relational resources for PwAD. If a change in location achieves the anticipated improvement in capacity to consent, future research should focus on implementing this SDM strategy in a cost-effective manner in clinical practice.Trial registration: DRKS00030799. (shrink)

"In a wide-ranging discussion the author examines the philosophy of Kant, Heidegger, Adorno and Derrida and looks at the works of modernist and postmodernist artists such as Cezanne, Debussy and Boulez. Lyotard addresses issues such as time and memory, the sublime and the avant-garde, and the relationship between aesthetics and politics. Throughout his discussion he considers the close but problematic links between modernity, progress and humanity, and the transition to postmodernity. Lyotard claims that it is the task of literature, philosophy (...) and the arts to bear witness to and explain this difficult transition." "This important contribution to aesthetic and philosophical debates will be of great interest to students in philosophy, literary and cultural theory and politics."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

Appearing in English for the first time, Jean-Luc Nancy’s 2002 book reflects on globalization and its impact on our being-in-the-world. Developing a contrast in the French language between two terms that are usually synonymous, or that are used interchangeably, namely globalisation (globalization) and mondialisation (world-forming), Nancy undertakes a rethinking of what “world-forming” might mean. At stake in this distinction is for him nothing less than two possible destinies of our humanity, and of our time. On the one hand, with (...) globalization, there is the uniformity produced by a global economical and technological logic leading to the contrary of an inhabitable world, “the un-world” (l’im-monde)—as Nancy refers to it—an un-world that entails social disintegration, misery, and injustice. And, on the other hand, there is the possibility of an authentic world-forming, that is, of a making of the world and of a making sense that Nancy calls a “creation” of the world. Nancy understands such world-forming in terms of an inexhaustible struggle for justice. This book is an important contribution by Nancy to a philosophical reflection on the phenomenon of globalization and a further development on his earlier works on our being-in-common, justice, and a-theological existence. (shrink)

An essential exploration of sense and meaning. -/- Is there a “world” anymore, let alone any “sense” to it? Acknowledging the lack of meaning in our time, and the lack of a world at the center of meanings we try to impose, Jean-Luc Nancy presents a rigorous critique of the many discourses-from philosophy and political science to psychoanalysis and art history-that talk and write their way around these gaping absences in our lives. -/- In an original style befitting his (...) search for a new mode of thought, Nancy offers fragmentary readings of writers such as Nietzsche, Hegel, Marx, Lévinas, Lacan, Derrida, and Deleuze insofar as their work reflects his concern with sense and the world. Rather than celebrate or bemoan the loss of meaning or attempt to install a new one, his book seeks to reposition both sense and the world between the presence and absence of meaning, between objectivity and subjectivity. Nancy’s project entails a reconception of the field of philosophy itself, a rearticulation of philosophical practice. Neither recondite nor abstract, it is concerned with the existence and experience of freedom-the actuality of existence as experienced by contemporary communities of citizens, readers, and writers. -/- Combining aesthetic, political, and philosophical considerations to convey a sense of the world between meaning and reality, ideal content and material form, this book offers a new way of understanding-and responding to-“the end of the world.”. (shrink)

First published in France in 1936 as a journal article, The Transcendence of the Ego was one of Jean-Paul Sartre's earliest philosophical publications. When it appeared, Sartre was still largely unknown, working as a school teacher in provincial France and struggling to find a publisher for his most famous fictional work, Nausea . The Transcendence of the Ego is the outcome of Sartre's intense engagement with the philosophy of Edmund Husserl, the founder of phenomenology. Here, as in many subsequent (...) writings, Sartre embraces Husserl's vision of phenomenology as the proper method for philosophy. But he argues that Husserl's conception of the self as an inner entity, 'behind' conscious experience is mistaken and phenomenologically unfounded. The Transcendence of the Ego offers a brilliant diagnosis of where Husserl went wrong, and a radical alternative account of the self as a product of consciousness, situated in the world. This essay introduces many of the themes central to Sartre's major work, Being and Nothingness : the nature of consciousness, the problem of self-knowledge, other minds, anguish. It demonstrates their presence and importance in Sartre's thinking from the very outset of his career. This fresh translation makes this classic work available again to students of Sartre, phenomenology, existentialism, and twentieth century philosophy. It includes a thorough and illuminating introduction by Sarah Richmond, placing Sartre's essay in its philosophical and historical context. (shrink)

Comme l’indique l’auteur lui‑même, ce livre vient conclure une série de quatre publications à caractère monographique, illustrant chacune son programme de « psychanalyse sociohistorique ». Il s’agit des Stigmates de l’hystérique et la peau de son évêque. Laurentine Billoquet (1862-1936), Paris, Anthropos, 1993 ; Une inconnue célèbre. Madeleine Lebouc / Pauline Lair Lamotte (1853‑1918), même éditeur, 1993 ; L’Autobiographie d’un paranoïaque. L’abbé Berry (1878‑1947) et le roman de Billy « Intr...

Lyotard is considered one of the most brilliant and influential of French post-structuralist thinkers. Published in 1974 by Minuit, Économie libidinale is, of all his work to date, the most creative in its mode of writing and in its theorizing: a stunning, dense, brilliant piece in which Lyotard, ranging from Marxist and Freudian theory to contemporary arts, argues that political economy is charged with passions and, reciprocally, that passions are infused with the political.

Jean-Francois Lyotard's contribution to the debate, Heidegger and 'the Jews, ' is a marked departure from the standard fare. In the first of the two interrelated essays, 'the Jews, ' Leotard quickly establishes the theme of the entire text, placing 'the Jews' in lower case, plural, and in quotation marks to represent the outsiders, the nonconformists: the artists, anarchists, blacks, homeless, Arabs, etc. --and the Jews; as an alien and dangerous disruption, they represent an 'other' to be excised from (...) the West's dream of unbounded fulfillment and development. (shrink)

Philosopher, novelist, dramatist and existentialist Jean-Paul Sartre is one of the greatest writers of all time. He was fascinated by the role played by the emotions in human life and placed them at the heart of his philosophy. This brilliant short work - which contains some of the principal ideas later to appear in his masterpiece Being and Nothingness - is Sartre at his best: insightful, engaging and controversial. Far from constraining one's freedom, as we often think, Sartre argues (...) that emotions are fundamental to it and that an emotion is nothing less than 'a transformation of the world'. With a new foreword by Sebastian Gardner. (shrink)