In order to delimit the field of theoretical biology, the author distinguishes in empirical biology a substructure and a superstructure. Empirical biology cannot be constituted without a minimum of reference to philosophical ideas such as the principle of identity ; having regard to its objective, which is explanation by means of physico-chemical models, it does not easily avoid ontological aspirations. Further, experimental research makes great use of scientific theories. Finally, the elaboration of the empirical data of biology may find its (...) fulfilment in an ontological science, philosophical biology, which is a branch of the philosophy of nature. Philosophical biology, superstructure of experimental biology, is a discipline intermediate between the special sciences of life, defined in an empirical sense, and metaphysics.Um den Bereich der theoretischen Biologie abzugrenzen, unterscheidet der Autor in der positiven Biologie eine “Infrastruktur” und eine “Suprastruktur”. Die positive Biologie kann nicht ohne ein Minimum von Beziehungen zu den philosophischen Begriffen aufgebaut werden, wie z.B. zu dem Prinzip der Identität ; ihrem Ziele nach betrachtet, welches in der Erklärung durch physiko-chemische Grundbegriffe besteht, kann sie sich nicht gut den ontologischen Ansprüchen entziehen. Darüber hinaus bedient sich die experimentelle Forschung weitgehend der wissenschaftlichen Theorien. Zum Schluss kann die Bearbeitung der empirischen Erkenntnisse in der Biologie ihre Vollendung in einer ontologischen Wissenschaft, die philosophische Biologie, welche ein Zweig der Philosophie der Natur ist, finden. Die philosophische Biologie, die der experimentellen übergeordnet ist, steht als Disziplin zwischen den besonderen Wissenschaften vom Leben, verstanden im empirischen Sinne, und der Metaphysik. (shrink)

Modal epistemologists parse modal conditions on knowledge in terms of metaphysical possibilities or ways the world might have been. This is problematic. Understanding modal conditions on knowledge this way has made modal epistemology, as currently worked out, unable to account for epistemic luck in the case of necessary truths, and unable to characterise widely discussed issues such as the problem of religious diversity and the perceived epistemological problem with knowledge of abstract objects. Moreover, there is reason to think that this (...) is a congenital defect of orthodox modal epistemology. This way of characterising modal epistemology is however optional. It is shown that one can non-circularly characterise modal conditions on knowledge in terms of epistemic possibilities, or ways the world might be for the target agent. Characterising the anti-luck condition in terms of epistemic possibilities removes the impediment to understanding epistemic luck in the case of necessary truths and opens the door to using these conditions to shed new light on some longstanding epistemological problems. (shrink)

Modal ontological arguments argue from the possible existence of a perfect being to the actual (necessary) existence of a perfect being. But modal ontological arguments have a problem of symmetry; they can be run in both directions. Reverse ontological arguments argue from the possible nonexistence of a perfect being to the actual (necessary) nonexistence of a perfect being. Some familiar points about the necessary a posteriori, however, show that the symmetry can be broken in favour of the ontological argument.

In Romans 5, St. Paul claims that death came into the world through Adam's sin. Many have taken this to foist on us a fundamentalist reading of Genesis. If death is the result of human sin, then, apparently, there cannot have been death in the world prior to human sin. This, however, is inconsistent with contemporary evolutionary biology, which requires that death predates the existence of modern humans. Although the relationship between Romans 5, Genesis, and contemporary science has been much (...) discussed—often with goal of dissipating the idea that the two are in conflict—the specific issue of death entering the world through sin has remained difficult to resolve. I argue that the Eastern Orthodox tradition has the resources to respect both Romans 5 and contemporary science. Appealing to a broadly Irenaean notion of soul‐making, and to the idea of theosis, opens up space for an understanding of these passages that is both scientifically informed and Orthodox. (shrink)

We have not to choose between Marx and Kant. Kant’s ethics is not an abstract thought to which one could oppose Marx’s practical thought. In addition, a normative dimension appears constantly in Marx’s works, legitimating the communist prospect, as an achievement and a liberation of mankind, forming an effective community. Lastly, the old historical materialism, conceived as both a scientific method of analysis and a teleological philosophy, cannot be accepted any more. The power of Marx’s scientific analysis invites us to (...) reconsider the standards of justice and law in conformity with his emancipatory objectives. (shrink)

A criticism is offered of the chief argument employed by Davidson to debunk the notion of “metaphorical meaning”, which exploits the static nature of standard truth-conditional semantics. We argue, first, that Davidson's argument fails, and go on to suggest, secondly, that truth-conditional semantics would profit if the static feature were abandoned and were replaced by a processual, dynamic conception of meaning. We try to show that this processual aspect can be captured without making the ensuing semantic theory open to the (...) charge of psychologism. (shrink)

What is linguistic meaning? What do people precisely do in uttering sentences? What are the principles involved in linguistic interpretation? How is it possible that linguistic signs, such as oral sounds or squiggles on a piece of paper, refer to things in the world? This book presents the attempts by philosophers in the 20th century to understand the workings of language, and address questions such as these.Presenting an accessible, balanced introduction to the philosophy of language as it has evolved in (...) analytical philosophy during the 20th century, this textbook offers equal attention to both of the main divisions within the field of philosophical semantics - truth-conditional theory and speech act theory - and shows how these theoretical approaches may be construed as complementary abstractions from a prior, undifferentiated understanding of meaning as defined by use.Meaning, Use and Truth offers students of philosophy of language and those in related fields such as logic or linguistics a comprehensive introduction to the field, and explores why philosophy of language in the 20th century could be viewed as providing the key to the solution of the classical problems of philosophy. (shrink)

In front of dominant speeches on the world-city the global or generic city, we set the hypothesis of news territorialisations and of redefining of the locations of cities in the search for the assertion of productive sped cities. The example of the new development of the industrial-harbour fallow lands marks exactly that it exists today, according to cities, either a production completely standardizing of the city or specific valuations.

The strong programme in the sociology of science is officially "inductively" based, generalizing a number of highly acclaimed case studies into a general approach to the social study of science. However, at a critical juncture, the programme allies itself with certain radical ideas in philosophical semantics, notablyWittgenstein's "rule following considerations". The result is an implausible, radical conventionalist view of natural science which undermines the empirical programme.

Résumé La ville productive, au-delà de l’usine industrielle représente le territoire de la vie ET du travail de l’ère postfordiste. Des multitudes de précaires/intermittents produisent la ville même par de nouvelles formes de vie, d’expérimentations, d’affects et de création, perçus comme autant de bruits parasites et non fonctionnels par les institutions. De Paris à Rio en passant par Buenos Aires, nous interrogeons ce rapport conflictuel fondamentalement biopolitique entre le contrôle des espaces urbains par les pouvoirs institués et les appropriations subjectives (...) de territoires de la ville par les multitudes constituantes de nouvelles formes de démocratie. (shrink)

Despite its intrinsic plausibility, the sensitivity principle has remained deeply unpopular on the grounds that it violates an even more plausible closure principle. Here we show that sensitivity does not, in general, violate closure. Sensitivity only violates closure when combined with further auxiliary premises—regarding which of an agent’s commitments constitute that agent’s beliefs—which are optional for the sensitivity theorist.

Logic is the study of the validity of arguments, which is to say the study of when a conclusion follows or does not follow from a set of premises. Logic is an ancient discipline pioneered by Aristotle and developed by some of the greatest thinkers in the Middle Ages. However, in the nineteenth century logic underwent a remarkable transformation into a precise branch of mathematics that changed the nature of logic, and the study of religion, forever. Both religious adherents and (...) critics of religion have sometimes claimed that logic and religion do not mix, but this is a puzzling claim since logic itself is not a set of substantive premises about the world which may come into conflict with religious claims, but a means of testing mathematically which premises come into conflict with which other premises. In fact, sense can be made of whether logic and religion mix, but the question, and the answer, turn out to be more complex than many have thought. (shrink)

This article explores the philosopher Alice Crary’s ideas about ethics, literature, and nonhuman animals. Through studying certain works of literature, Crary writes, readers can see aspects of animals’ moral characteristics that are difficult to perceive outside of literary study. To illustrate and extend Crary’s argument, the article presents a reading of John Steinbeck’s (1937/1993) Of Mice and Men, a novella that is taught frequently in secondary schools and that has been re-evaluated by critics as offering insights into social inequality and (...) animal welfare. Drawing upon and adapting Crary’s work, which does not address questions of pedagogy, the article describes forms of instruction that enable students reading Of Mice and Men and other works of literature to explore the moral lives of animals. Thus, a key contribution of this project is its explanation of how educators can use philosophy to open pedagogy to new ways of seeing and assessing animals’ moral characteristics. (shrink)

The semantic inferentialist account of the social institution of semantic meaning can be naturally extended to account for social ontology. I argue here that semantic inferentialism provides a framework within which mathematical ontology can be understood as social ontology, and mathematical facts as socially instituted facts. I argue further that the semantic inferentialist framework provides resources to underpin at least some aspects of the objectivity of mathematics, even when the truth of mathematical claims is understood as socially instituted.

This paper examines the often overlooked parallels between the critical theory of the German Frankfurt School and Science and Technology Studies in Britain, as an attempt to articulate a critique of science as a social phenomenon. The cultural aspect of the German and British arguments is in focus, especially the role attributed to the humanities in balancing cultural and techno-scientific values in society. Here, we draw parallels between the German argument and the Two Cultures debate in Britain. The third and (...) final purpose of the paper is to explain why these efforts in support of the humanities would in the end prove fruitless, even somewhat self-defeating. The key factor is the instrumentalist analysis of science adopted in both arguments, which played into the hands of the emergent “entrepreneurial university” with its strengthened emphasis upon the economico-technological aspect of science and consequent neglect of the humanities. (shrink)

Mathematical Nominalism Mathematical nominalism can be described as the view that mathematical entities—entities such as numbers, sets, functions, and groups—do not exist. However, stating the view requires some care. Though the opposing view (that mathematical objects do exist) may seem like a somewhat exotic metaphysical claim, it is usually motivated by the thought that mathematical … Continue reading Mathematical Nominalism →.

Philosophe, l'auteur tente de resituer le mouvement de la pensée d'Hannah Arendt, ses grandes articulations et ce qui fait d'elle un auteur majeur et précurseur.

Résumé : Le stage d’enseignement est fréquemment considéré comme une période particulièrement propice au développement de la pratique réflexive. Souhaitant contribuer à cette réflexion, l’objectif de cet article vise à mieux comprendre la variation de la pratique réflexive des enseignants-stagiaires suivant les contextes académique et pratique. Pour ce faire, nous présentons une recherche qualitative, dont l’analyse thématique d’entrevues nous a permis de relever des variations contextuelles de la pratique réflexive à trois niveaux distincts : la motivation et la finalité ; (...) les acteurs soutenant la pratique réflexive ; enfin, les modalités d’interaction entre les acteurs. Abstract : Teaching practicum is usually considered as pivotal in the development of reflective practice. This article seeks to contribute to this reflexion in aiming to better understand how reflective practice varies between academic and practical contexts. In order to reach this objective, we proceeded to individual and group interviews with three groups of preservice teachers during their practicum. The content analysis that emerged shows that reflective practice varies at three different levels between academic and practical contexts: motivation and purpose; actors supporting reflective practice during practicum; interaction between actors. (shrink)

Quel sens y a-t-il à faire de la philosophie et à l'enseigner? Si aujourd'hui la réponse à ces questions semble complexe, et peut-être même impossible à trouver, cette réflexion de haute volée propose des trajets dans la philosophie - de la philosophie première à la philosophie morale et politique - qui s'éloignent des pratiques actuelles parfois dénaturantes. Un ouvrage qui s'adresse à ceux qui voudraient se risquer à emprunter ce chemin escarpé et merveilleux de la connaissance : la philosophie.

A tort. Marcuse est d'abord un philosophe qui s'inspire de la grande tradition de la philosophie allemande, celle de Kant, Hegel et Marx. Commentateur scrupuleux de Hegel, Marcuse en produit une lecture critique vivifiante, loin des idées toutes faites sur ce maître éminent. Fidèle à Marx - mais pas aux marxisme standard, ce qui lui a valu l'hostilité de tous les gardiens du temple marxiste - il lie étroitement la critique sociale à la théorie analytique de Freud. Bref avec Marcuse, (...) c'est tout un pan de la culture moderne que nous sommes invités à reparcourir. Mais Marcuse est aussi l'un des penseurs de la théorie critique. Son objet, c'est la société industrielle avancée, la nôtre. On pourrait croire que ses oeuvres décrivent notre présent alors qu'elles ont été écrites voilà un demi-siècle et plus. La "désublimation répressive", l'utilisation du principe de plaisir au profit de la domination, c'est bien quelque chose qui a pris aujourd'hui une ampleur que l'on pouvait à peine soupçonner au moment où Marcuse écrit Eros et civilisation ou L'homme unidimensionnel. Comment ne pas voir que l'extension indéfinie du marketing et des techniques de la communication produisent cette uni-dimensionnalité de la pensée que Marcuse analyse et dénonce si vigoureusement? Enfin Marcuse est un philosophe de la culture. L'art et le sens du beau sont, pour lui, essentiellement libérateurs. S'il continue de penser nécessaires l'émancipation politique et la transformation des rapports sociaux, il sait que la libération humaine est celle de l'individu qui doit reprendre possession de lui-même en se débarrasser de l'aliénation. Il ne s'agit pas de dessiner un avenir plus rationnel mais surtout la perspective d'une vie plus libre et plus belle. (shrink)

Philosophe, l'auteur tente de resituer le mouvement de la pensée d'Hannah Arendt, ses grandes articulations et ce qui fait d'elle un auteur majeur et précurseur.

One cannot but notice Plato's interest in prophecy and divination. He speaks disparagingly of the art and of those who practised it, yet it seems to have held some fascination for him. Moreover, he frequently uses the language of prophecy in a metaphorical sense, and it is this which I am to examine. Often, of course, this use is facetious, especially with the nouns ‘prophet’ and ‘prophecy’: he is ridiculing obscurity or playfully lending dignity to an obvious inference. But I (...) suggest that this facetious usage is common enough to be in itself evidence for the familiarity of Plato with this way of thinking. (shrink)

Since World War II social theory has generated two major critical analyses of science as a social phenomenon: that of the Frankfurt School, and of Science and Technology Studies. These academic efforts grew out of a broader movement in Western societies in the decades following the war to reach a better accommodation between science and society, motivated by deep-seated popular anxieties about the challenges posed by the advance of science and technology. In this paper, I first examine the overlooked parallels (...) between these two academic efforts, and go on to explain why they would in the end prove fruitless, indeed somewhat self-defeating. The explanation points to the instrumentalist and constructivist conception of science shared by the two schools which would eventually play into the hands of the “entrepreneurial university” and the commodification of science. (shrink)

ABSTRACT This article explores how literary study engages readers’ moral perception and imagination. Although some philosophers discuss reading as a largely solitary activity, this article explores social practices of reading common in English language arts classrooms in secondary schools. The article shows how reading with others can change the quality of moral perception and imagination in literary study. Reading with others, the article contends, can involve an ethic focused on the good of knowing one’s ways of seeing make a difference (...) to others. The article defends social practices of reading by arguing they can broaden and complicate students’ moral perception and imagination by making students accountable to texts, one another, and the wider world. (shrink)

La critique de la religion est pour l'essentiel terminée : voilà ce que Marx écrivait en 1843. Le début du XXIe siècle semble lui donner tort. Fondamentalistes de tous poils qui relèvent la tête veulent imposer leurs brigades des moeurs et réglementer la liberté de la parole, djihadistes qui font régner la terreur au Levant, terroristes qui manient la AK47 au nom d'Allah, camions qui foncent dans des foules pacifiques et tuent des dizaines de personnes : ceux qui pensaient que (...) nous étions définitivement entrés dans un monde désenchanté en sont pour leurs frais. Denis Collin s'inscrit dans cette tradition philosophique pour laquelle vivre sous la conduite de la raison, c'est s'émanciper de la servitude religieuse et défendre le libre esprit et le libre examen. Il s'agit donc ici de revenir aux principes afin d'examiner ce qu'il en est du fait religieux aujourd'hui et de proposer quelques lignes d'une bataille à mener sur le terrain des idées. (shrink)