Emmanuel Kant s'est attaqué sinon à la métaphysique, du moins à sa méthode. Il lui reproche d'avoir l'ambition de parvenir à une connaissance scientifique de ce qui est en tant que tel et de dépasser ainsi les données de l'expérience sensible. La métaphysique classique de tradition aristotélicienne prétendait en effet parvenir à une véritable connaissance de Dieu, de la création, de l'âme, de la liberté.00Mais selon Kant, la métaphysique ne parvient en réalité qu'à des conclusions contradictoires qu'il nomme les ± (...) antinomies de la raison pure?. Les contradictions entre les divers métaphysiciens attestent cette impasse. Il ne reste donc plus à la raison qu'à se tourner vers elle-même et au mieux vers les conditions de la science des phénomènes et de la pratique. C'est en cela que réside le suicide de la raison théorique et métaphysique que met en lumière Michel Nodé-Langlois. L'idée d'une métaphysique comme connaissance et science est devenue, d'après Kant, impossible.00Pourtant, et c'est tout l'intérêt de ce livre, il est aisé de montrer que les contradictions exposées par Kant n'en sont pas. Elles reposent sur des interprétations erronées de la manière dont la métaphysique aborde les questions. S'il en est ainsi, les prétendues antinomies s'effondrent et la raison libérée du piège kantien peut reprendre le chemin de la spéculation théorique sur les grandes questions, avec l'espoir de les résoudre grâce à une connaissance véritable. (shrink)

The authors led the development of a framework for ethical decision-making for an Academic Health Sciences Centre. They understood the existing mission, vision, and values statement (MVVs) of the centre as a foundational assertion that embodies an ethical commitment of the institution. Reflecting the Patient and Family Centred Model of Care the institution is living, the MVVs is a suitable base on which to construct an ethics framework. The resultant framework consists of a set of questions for each of the (...) MVVs. Users of the framework are expected to identify two or more possible decisions to address the issue at hand and then, by applying the provided sequence of questions to each, examine these options and determine the overall ethically preferable decision. The construction of such a framework requires the creative involvement of the institution’s staff. Thus the development of the framework can represent a training process in ethical decision-making as well as advance the ethical atmosphere of the institution. This novel approach has the advantage of placing the MVVs on active duty, at the centre of ethical decision-making, and lifts it from its otherwise relative obscurity in most institutions. (shrink)

Maurice Blanchot occupies a central though still-overlooked position in the Anglo-American reception of 20th-century continental philosophy and literary criticism. On the one hand, his rigorous yet always-playful exchanges with the most challenging figures of the philosophical and literary canons of modernity have led thinkers such as Georges Bataille, Emmanuel Levinas, Jacques Derrida, and Michel Foucault to acknowledge Blanchot as a major influence on the development of literary and philosophical culture after World War II. On the other hand, Blanchot's reputation for (...) frustrating readers with his difficult style of thought and writing has resulted in a missed opportunity for leveraging Blanchot in advancing the most essential discussions and debates going on today in the comparative study of literature, philosophy, politics, history, ethics, and art. Blanchot's voice is simply too profound, too erudite, and too illuminating of what is at stake at the intersections of these disciplines not to be exercising more of an influence than it has in only a minority of intellectual circles. Understanding Blanchot, Understanding Modernism brings together an international cast of leading and emergent scholars in making the case for precisely what contemporary modernist studies stands to gain from close inspection of Blanchot's provocative post-war writings. (shrink)

It is widely agreed that fiction is necessarily incomplete, but some recent work postulates the existence of universal fictions—stories according to which everything is true. Building such a story is supposedly straightforward: authors can either assert that everything is true in their story, define a complement function that does the assertoric work for them, or, most compellingly, write a story combining a contradiction with the principle of explosion. The case for universal fictions thus turns on the intuitive priority we assign (...) to the law of non-contradiction. My goal in this paper is to show that our critical and reflective literary practices set constraints on story-telling which preclude universal fictions. I will raise four stumbling blocks for universal fictionalists: the gap between saying and making true, our actual interpretive reactions to story-level contradictions, the criteria we accept for what counts as a story in our literary practices, and the undesirability of the universal fictionalist’s closure principles. (shrink)

It is widely believed, among philosophers of literature, that imagining contradictions is as easy as telling or reading a story with contradictory content. Italo Calvino’s The Nonexistent Knight, for instance, concerns a knight who performs many brave deeds, but who does not exist. Anything at all, they argue, can be true in a story, including contradictions and other impossibilia. While most will readily concede that we cannot objectually imagine contradictions, they nevertheless insist that we can propositionally imagine them, and regularly (...) do, simply by entertaining a text which prompts us to do so. I argue that this narrative does not bear scrutiny for two main reasons. First, because propositional imagining is beside the point, where truth in fiction is concerned; evaluating truth in fiction engages the cognitive architecture in ways that prohibit the mobilization of merely propositional imagination to that end. And second, because it is not obvious, given the strategies usually suggested, that we ever propositionally imagine contradictions in the first place—in fact, it seems we go out of our way to avoid directly imagining them. (shrink)

The premise that every work belongs to an art-kind has recently inspired a kind-centred approach to theories of art. Kind-centred analyses posit that we should abandon the project of giving a general theory of art and focus instead on giving theories of the arts. The main difficulty, however, is to explain what makes a given kind an art-kind in the first place. Kind-centred theorists have passed this buck on to appreciative practices, but this move proves unsatisfactory. I argue that the (...) root of this dissatisfaction stems not from the act of kicking the can down the road, but from not kicking it far enough. The missing ingredient, I argue, is a notion of convention which does the work of marking the difference between art and non-art for a given physical medium. (shrink)

... PREFACE Paul Gochet (Liege) "[...] une entite physique ne peut etre envisagee que comme une sorte de concretisation, de consolidation locale dans un ...

Schopenhauer’s invective is legendary among philosophers, and is unmatched in the historical canon. But these complaints are themselves worthy of careful consideration: they are rooted in Schopenhauer’s philosophy of language, which itself reflects the structure of his metaphysics. This short chapter argues that Schopenhauer’s vitriol rewards philosophical attention; not because it expresses his critical take on Fichte, Hegel, Herbart, Schelling, and Schleiermacher, but because it neatly illustrates his philosophy of language. Schopenhauer’s epithets are not merely spiteful slurs; instead, they reflect (...) deep-seated theoretical and methodological commitments to transparency of exposition. (shrink)

It may be suggested that much of what goes by the name of contemporary cosmopolitanism is liberalism envisioned at the global level. It has become a common claim that the liberalism which provides the ethical content for cosmopolitanism is not tolerant enough of diverse ways of living; that liberalism’s claim to be a just referee between competing conceptions of the good life in fact hides a failure to treat diverse forms of life with an egalitarian hand. This essay argues this (...) is a correct observation that is in principle a good thing, not something to be derided. At least from the liberal point of view, part of the misunderstanding lies in the tendency to translate liberalism’s claim to be egalitarian towards all individuals into the claim that this means liberalism must be egalitarian towards all the conceptions of the good life that are held by these individuals. Such an extension of liberalism’s tolerance and egalitarianism would in fact undermine liberalism’s core values and render the cosmopolitan project a series of contradictions in terms. (shrink)

‘Philosophical dialogue’ indicates both a form of philosophical inquiry and its corresponding literary genre. In its written form, it typically features two or more characters who engage in a discussion concerning morals, knowledge, as well as a variety of topics that can be widely labelled as ‘philosophical’. Our philosophical dialogue takes place in Krakow, Poland. It is a rainy morning and two strangers are waiting at a tram stop. One of them is dressed neatly, and cannot stop fidgeting with his (...) closed umbrella. The other was caught unprepared by the morning downpour and water is dripping from his worn, soaked jacket. (shrink)

Michel Weber, Éléments de routine ayurvédique. Autonomie, rituel et ascèse, Les Éditions Chromatika, 2021. (978-2-930517-82-7 ; pdf 978-2-930517-83-4 ; 104 pp., 14€) -/- L’Ayurvéda propose une philosophie de vie qui articule un vaste système métaphysique (une cosmologie théorique) avec une visée thérapeutique profonde (une anthropologie pratique). -/- À la croisée de la théorie et de la pratique, on trouve la routine (« dinacharya ») dont le but est de susciter l’individuation et la solidarité, c’est-à-dire l’autonomie (de chacun) respectueuse de la (...) communauté (de tous). Ce faisant, elle constitue une ascèse dont l’efficacité a été longuement éprouvée et rarement égalée. (shrink)

Francis Sparshott introduced the term ‘remote art’ in his 1982 presidential address to the American Society for Aesthetics. The concept has not drawn much notice since—although individual remote arts, such as palaeolithic art and the artistic practices of subaltern cultures, have enjoyed their fair share of attention from aestheticians. This paper explores what unites some artistic practices under the banner of remote art, arguing that remoteness is primarily a matter of some audience’s epistemic distance from a work’s context of creation. (...) I introduce palaeoart—the depiction of extinct prehistoric fauna and flora, especially from the Mesozoic—as a paradigmatic case of remote art, showing that its remoteness is secured both by the deceptively rich cognitive load required for its creation and appreciation, and by its existence at the margins of the institutional artworld, which ensures that this cognitive loading is largely obscured. Too often, remote art is not just inscrutable, it is invisible to us. (shrink)

Claude Rolley, Juliette Langlois, Nathalie Balcar και Martine Regert Από την άσφαλτο στη ρητίνη : το γέμισμα του αυτιού ενός γρύπα από τους Δελφούς σ. 55-65 Το γέμισμα του κενού στο αυτί μιας σφυρήλατης προτομής γρύπα από τους Δελφούς έγινε με άσφαλτο. Ένα ακόμη επιχείρημα για την προέλευση κατασκευής από την Εγγύς Ανατολή των σφυρήλατων προτομών των στερεωμένων στους λέβητες που βρέθηκαν στην Ελλάδα και την Ετρουρία.

This volume is a wonderful introduction to Foucault and a testimony to the deep humanity of the man himself.

First published: 2010; Previous edition: 2012..

Il y a des questions concernant le droit auxquelles il n'est pas possible de répondre par la simple analyse du droit en vigueur et que pourtant ni les juristes, ni les philosophes ne peuvent éviter. Ce sont celles qui font l'objet de la philosophie du droit. Elles concernent notamment la définition du droit et d'abord celle du droit en vigueur lui-même, des rapports que le droit entretien avec d'autres phénomènes, comme le pouvoir, la force ou la morale, la possibilité d'une (...) science du droit, la structure du système juridique ou encore la spécificité du raisonnement juridique et des concepts employés par les juristes. (shrink)

In an age of internet scrolling and skimming, where concentration and attention are fast becoming endangered skills, it is timely to think about the act of reading and the many forms that it can take. Slow Philosophy: Reading Against the Institution makes the case for thinking about reading in philosophical terms. Boulous Walker argues that philosophy involves the patient work of thought; in this it resembles the work of art, which invites and implores us to take our time and to (...) engage with the world. At its best, philosophy teaches us to read slowly; in fact, philosophy is the art of reading slowly – and this inevitably clashes with many of our current institutional practices and demands. Slow reading shares something in common with contemporary social movements, such as that devoted to slow food; it offers us ways to engage the complexity of the world. With the help of writers as diverse as Nietzsche, Wittgenstein, Woolf, Adorno, Levinas, Critchley, Beauvoir, Le Dœuff, Irigaray, Cixous, Weil, and others, Boulous Walker offers a foundational text in the emerging field of slow philosophy, one that explores the importance of unhurried time in establishing our institutional encounters with complex and demanding works. (shrink)

Language and the birth of "literature." A preface to transgression. Language to infinity. The father's "no." Fantasia of the library.--Counter-memory: the philosophy of difference. What is an author? Nietzsche, genealogy, history. Theatrum philosophicum.--Practice: knowledge and power. History of systems of thought. Intellectuals and power. Revolutionary action: "until now.".

Prehospital ambulance based research has unique ethical considerations due to urgency, time limitations and the locations involved. We sought to explore these issues through interviews with experts in this research field. We undertook semi-structured interviews with expert informants, primarily based in the UK, seeking their views and experiences of ethics in ambulance based clinical research. Participants were questioned regarding their experiences of ambulance based research, their opinions on current regulations and guidelines, and views about their general ethical considerations. Participants were (...) chosen because they were actively involved in, or in their expert capacity expressed an interest in, ambulance based research. Fourteen participants were interviewed including principal investigators, researchers, ethicists and medical lawyers. Five major themes were identified: Capacity, Consent, Clinical Considerations, Consultation and Regulation. Questions regarding consent and capacity were foremost in the discussions as all participants highlighted these as areas for concern. The challenges and use of multiple consent models reflected the complexity of research in this environment. The clinical theme referred to the role of paramedics in research and how research involving ambulance services is increasingly informing improvements to patient care and outcomes and reducing the burden on hospital services. Most felt that, although current regulations were fit for purpose, more specific guidance on implementing these in the ambulance setting would be beneficial. This related closely to the theme of consultation, which examined the key role of ethics committees and other regulatory bodies, as well as public engagement. By interviewing experts in research or ethics in this setting we were able to identify key concerns and highlight areas for future development such as improved guidance. (shrink)

Comment Bachelard, fils d'un cordonnier, professeur de physique et chimie, a-t-il pu devenir cet humaniste aussi savant que philosophe, aussi penseur que poète? Il n'a pas emprunté les chemins balisés, ceux des élites universitaires et culturelles. Il a contrarié les pronostics et les conventions. Il s'est adjugé contre vents et marées le droit de penser par lui-même en bousculant les frontières des savoirs et de la culture et en dérangeant les us et coutumes établis. "Un ouvrage aussi lumineux que la (...) destinée et l'oeuvre de Gaston Bachelard. Au plus près de sa vie et de sa pensée". (Philippe Meirieu). (shrink)

'A fabulous journey through thirty years of political and intellectual ferment... will reorient our reading of Foucault's major works' Didier Eribon The Essential Works of Michel Foucault offers the definitive collection of his articles, interviews and seminars from across thirty years of his extraordinary career. This first volume, Ethics, contains the summaries of Foucault's renowned courses at the Collège de France, as well as key writings and candid interviews on ethical matters: from the role of the intellectual and philosopher in (...) society to friendship, sexuality and the care of the self and others. Edited by Paul Rabinow Translated by Robert Hurley and Others. (shrink)

Il n’est pas courant que Clio se livre au compte rendu d’un numéro de revue, mais celui consacré aux récits de femme en Méditerranée par l’écriture, l’expression corporelle et les arts visuels faisait écho à plusieurs numéros de notre revue dont le dernier consacré à « Écrire au féminin » (2012/35). Rives méditerranéennes publie ici une partie des résultats d’un programme de recherche pluridisciplinaire et dans la longue durée de l’espace méditerranéen qui entendait « questionner les processu...

Luc Langlois | : Dans L’initiation à la vie bienheureuse, qui est son écrit majeur sur la philosophie de la religion, Fichte, dans le sillage de la Doctrine de la science 1804/II, insiste sur la corrélation de l’Absolu et de sa manifestation, de l’Absolu et de sa révélation dans le savoir. L’inspiration johannique de son propos s’accorde non seulement avec la prémisse de la philosophie transcendantale de la corrélation de l’être et du savoir, mais la radicalise dans une philosophie (...) de l’Absolu qui fait du savoir véritable, de la Doctrine de la science elle-même, la condition d’une authentique vie en Dieu. | : In the Introduction to a Blessed Life, which is his major writing on the philosophy of religion, Fichte, in the wake of the Doctrine of Science 1804/II, insists on the correlation of the Absolute and its manifestation, of the Absolute and its revelation in knowledge. The inspiration drawn from John is not only in acccord with the premiss of the transcendandal philosophy of the correlation between being and knowledge, but it radicalizes it in a philosophy of the Absolute which makes true knowledge, indeed the Doctrine of Science itself, the condition of an authentic life in God. (shrink)

It is often claimed that democratic voters have epistemic responsibilities. However, it is not often specified why voters have such epistemic responsibilities. In this paper, I contend that voters have epistemic responsibilities because voting is best understood as an act that bears assertoric force. More precisely, voters perform what I call an act of political advocacy whereby, like an asserter who states or affirms that something is the case, they state or affirm that a certain course of political action is (...) the one that should be followed or enacted. Consequently, the performance of acts of political advocacy such as voting should be understood as bounded by epistemic norms mirroring those binding the act of assertion and yield epistemic responsibilities mirroring the ones required to satisfy these norms. (shrink)

Philosophy & Social Criticism, Volume 48, Issue 4, Page 631-641, May 2022. Academic freedom is currently threatened not only in dictatorial or authoritarian regimes but in democracies as well. Thus, this analysis of the contemporary French experience, in which we observe a destructive climate maintained by intellectuals and political actors on both the right and the left. The extremization, intolerance, and radicalization of debates have increased since the election of Emmanuel Macron in 2017. At the same time, university institutions often (...) appear overwhelmed or powerless in the face of both internal and external dangers. (shrink)