Paul Ricoeur, dans «Soi-même comme un autre», porte une attention particulière à l'éthique de l'amitié chez Aristote. Gaëlle Fiasse expose dans son livre quels sont les enjeux éthiques et métaphysiques d'une telle lecture du philosophie grec. Elle montre comment Ricoeur s'approprie et se sépare des différents sens de l'être, puisque il rejette la substance au bénéfice de l'être selon la puissance et l'acte. Elle revient ensuite aux textes d'Aristote pour répondre aux objections de Paul Ricoeur tout en dialoguant avec lui. (...) Ce livre offre donc à la fois une nouvelle lecture d'Aristote et de Paul Ricoeur et une analyse du statut éthique et ontologique de l'autre à la lumière de l'amitié. (shrink)

Le texte dont nous traduisons et commentons ici des passages choisis est inédit en français, et n'est traduit que partiellement en anglais. Ce n'est pas un hasard : la théorie qu'Althusius y développe, au début du XVIIe siècle, est à l'opposé de la centralisation des pouvoirs caractérisant l'institution étatique française. Considérant la théorie bodinienne de la souveraineté, qui cristallise entre les mains du souverain la compétence absolue, perpétuelle et indivisible de commander, Althusius soutient que sa conséquence inéluctable est de priver (...) la société de son dynamisme en la rendant intrinsèquement dépendante du pouvoir. Il entreprend alors d'en inverser la logique en conférant les droits de souveraineté au peuple organisé. Partageant la souveraineté entre l'ensemble des multiples associations sociopolitiques créées par les hommes pour subvenir à leurs besoins, Althusius fonde une théorie politique qui donne à la société la puissance nécessaire à son auto-organisation. A l'heure où la République représentative connaît un déclin de légitimité, l'accès à ce texte permet de présenter une pensée politique atypique, dont l'une des vertus est de décentrer la plupart des concepts modernes en mettant à distance nos certitudes sédimentées. (shrink)

L’abbaye du Mont-César a célébré lors de diverses manifestations religieuses et culturelles le premier centenaire de sa fondation. C’est le 13 avril 1899 que des moines, venus de l’abbaye de Maredsous, prenaient possession de la première aile d’un nouveau monastère bénédictin, édifié sur une butte historique, au nord de la ville de Louvain. Autrefois s’y était dressé, face à la ville, un château des ducs de Brabant. Nul doute que la proximité de l’université de Louvain avec ses multiples facultés n’ait (...) largement contribué à cette fondation bénédictine. (shrink)

Franz Overbeck associates the eternal return with Nietzsche's passion for the ideal of the extreme (Ideals des ‘Extremen’), a drive for the ultimate that is related to the notion of the Nietzschean overhuman. The aim of this paper is to bring to light and analyze the Nietzschean understanding of the ultimate, starting from Overbeck and bringing to light the conception of Christian eschatology presupposed in Nietzsche’s analysis of ressentiment and the ascetic ideal. Explaining the eschatology from which Nietzsche starts will (...) help to have a better understanding of the doctrine of the eternal return, exploring how the Christian heritage from which Nietzsche drank weighs on it. (shrink)

Los escasos trabajos que abordan la fuerza plástica (plastische Kraft) en Nietzsche se centran especialmente en la definición de la Segunda Consideración Intempestiva (1874). El objetivo de este artículo es doble: demostrar A) que, más allá de la Segunda Consideración Intempestiva, este concepto tiene un largo recorrido en el pensamiento de Nietzsche que todavía no ha sido descubierto y que, como reflejo de este último, B) el concepto de la fuerza plástica sufre una evolución, por la que pasa de ser (...) la apropiación de un concepto estético de los siglos XVIII y XIX, a ser una característica propia del espíritu libre y, por tanto, del superhombre. (shrink)

Ghost Image is made up of sixty-three short essays—meditations, memories, fantasies, and stories bordering on prose poems—and not a single image. Hervé Guibert’s brief, literary rumination on photography was written in response to Roland Barthes’s Camera Lucida, but its deeply personal contents go far beyond that canonical text. Some essays talk of Guibert’s parents and friends, some describe old family photographs and films, and spinning through them all are reflections on remembrance, narcissism, seduction, deception, death, and the phantom (...) images that have been missed. Both a memoir and an exploration of the artistic process, Ghost Image not only reveals Guibert’s particular experience as a gay artist captivated by the transience and physicality of his media and his life, but also his thoughts on the more technical aspects of his vocation. In one essay, Guibert searches through a cardboard box of family portraits for clues—answers, or even questions—about the lives of his parents and more distant relatives. Rifling through vacation snapshots and the autographed images of long-forgotten film stars, Guibert muses, “I don’t even recognize the faces, except occasionally that of an aunt or great-aunt, or the thin, fair face of my mother as a young girl.” In other essays, he explains how he composes his photographs, and how—in writing—he seeks to escape and correct the inherent limits of his technique, to preserve those images lost to his technical failings as a photographer. With strains of Jean Genet and recurring themes that speak to the work of contemporary artists across a range of media, Guibert’s Ghost Image is a beautifully written, melancholic ode to existence and art forms both fleeting and powerful—a unique memoir at the nexus of family, memory, desire, and photography. (shrink)

For the economist Bernard Guibert it is necessary to find the justification for basic social income- one that he places at the centre of an ecological social policy - in a rehabilitation of the relationship of unearned income. Not a parasitic income but one based on its own social and productive qualities, on its own body. The regulation of this income, like that of durable development is an act of a political nature.

Tocqueville se montre préoccupé par le fait religieux dans l’ensemble de son œuvre. Il ne se contente pas d’observer le rapport de la religion au politique, il cherche ce qu’elle doit être pour s’ouvrir un avenir, et cela justifie une étude théologique de son concept de religion.Dans la 1ère partie de la Démocratie en Amérique , il souligne l’influence des croyances religieuses sur les mœurs politiques des Américains et la particulière inclination du christianisme aux institutions démocratiques. Sa pensée s’élève toutefois (...) à la conception d’un rapport générique entre la religion et la société politique, conception qu’il développera dans la 2e partie du même ouvrage , puis dans l’Ancien Régime et la Révolution . Il croit remarquer une évolution continue du xvie au xviiie siècle, qui tend à établir l’égalité et la ressemblance des citoyens et à substituer le libre examen des croyances dogmatiques au principe d’autorité. Il en conclut que l’opinion commune est appelée à jouer un rôle prépondérant dans les sociétés égalitaires, et il y voit un danger pour l’avenir de la religion, si elle se referme sur son dogmatisme, mais aussi pour l’avenir des sociétés démocratiques, qui ont plus qu’aucune autre besoin de la religion. Mais il juge que la religion chrétienne est mieux armée que les autres pour relever ce défi, pourvu que les chrétiens ne s’érigent pas en adversaires de la liberté.La religion occupe donc une place centrale dans la réflexion politique de Tocqueville, lui-même tourmenté depuis son adolescence par les questions religieuses. Son penchant croissant au doute le prédisposait à recueillir l’héritage des Lumières, mais n’a jamais entamé son espérance dans l’avenir du christianisme.Throughout his writings, Tocqueville shows that he was preoccupied by the religious phenomenon. He not only observed the relation to politics, but he looked for what religion should be in order to open itself to the future. This justifies a theological study of his concept of religion.In the first part of la Démocratie en Amérique , he pointed out the influence of religious beliefs on the political morals of Americans and the particular inclination of Christianity to democratic institutions. His thought, nevertheless, developed towards a conception of the generic rapport between religion and political society, an idea that he develops in the second part of the same work , and then in l’Ancien Régime et la Révolution . He thought that he saw a continual evolution from the 16th to the 18th century, which tended to establish equality and a similarity of citizens and to substitute the free examine of dogmatic beliefs for the principle of authority. He concluded from this that common opinion is called to play a preponderant role in egalitarian societies. He saw there a danger for the future of religion, if it closed itself on its dogmatism, but also for the future of democratic societies, which would need for religion more than any other type of society. But he judged that the Christian religion was better armed than others to take up the challenge, as long as Christians did not set themselves up as adversaries of freedom.Religion, then, occupies a central place in the political reflection of Tocqueville, who was tormented by religious questions from the time of his adolescence. His growing inclination to doubt predisposed him to welcome the heritage of the Enlightenment, but not so far as to weaken his hope in the future of Christianity. (shrink)

By modifying the Education Code and the definition of «handicap», the French law passed in February 2005 in favour of disabled people has doubled the number of students classified as disabled in mainstream secondary schools. Nine years after the enactment of this act, the field practice continues to be an ordeal that teachers can relate to in terms of experience. How does this law impact on the teaching practices of mainstream secondary school teachers? Using an interactionist approach, this paper explains (...) how the 2005 law calls into question the «mandate» and the «license» (Hughes, 1996) of the teaching profession. It also shows to what extent implementing inclusion encourages mainstream teachers to develop new professional skills and knowledge. (shrink)

This article is a study on the current challenges of Jesuit universities in terms of their Identity and Mission. It analyzes the aims of a Jesuit university, which, according to Fr. Ledesma are: utilitas, justitia, humanitas and fides. The relevance of each of the goals today is also considered. Two areas are added in this reflection: communitas and universitas. At the beginning, as an introduction, the author presents some historical data on Jesuit and Church universities in Europe. A brief description (...) of the current European context of higher education is also included. (shrink)

The book is a collection of lectures given during the spring colloquia between 2011 and 2019 at the Sorbonne. During these colloquia, a total of ten questions, such as ‘Should Logic be Mathematical...

Las universidades se enfrentan a múltiples retos que tienen ver con la misión que llevan a cabo en la sociedad en que se encuentran. La Compañía de Jesús en las últimas décadas ha renovado y reformulado de manera actualizada su misión. Es titular de casi doscientas instituciones de educación superior. Ha renovado también el entronque de dichas instituciones en la misión de la misma Compañía. El concepto de liderazgo ignaciano surge estos años como eje de renovación de personas e instituciones. (...) Puede ser también, para las universidades jesuitas, ocasión de profundización en su identidad y de mejora en su servicio apostólico. (shrink)

Los escasos trabajos dedicados a la memoria en Nietzsche se han detenido especialmente en la relación existente con el resentimiento, partiendo de GM I. El objetivo de este artículo es doble: demostrar la relación anterior, entre la mala conciencia y la memoria, que aparece de modo implícito en GM II. Para ello se seguirá el hilo conductor del desarrollo de la mala conciencia en la religión.

Religioso incluso en su ateísmo, Nietzsche no solamente da que pensar en materia de religión, sino que constituye un momento crítico en la tradición filosófica que se apodera de la cuestión. Las contribuciones a este monográfico pretenden dar una aproximación perspectivista, si no exhaustiva, de lo que la filosofía de Nietzsche debe a la religión como tal, del lugar que ocupa en su pensamiento, así como de la actualidad de estas reflexiones para el lector contemporáneo que, más que nunca, vive (...) a la sombra de Dios. (shrink)

La présente contribution montre l’importance nouvelle de la prise en compte des risques, en particulier en Europe. Si le principe de précaution est indispensable, son utilisation à tort et à travers dans le débat public pose questions. La crise sanitaire met ainsi la lumière sur la nécessité de mieux organiser la gouvernance de ce principe, y compris en associant davantage les citoyens.

Open peer commentary on the article “Designing Academic Conferences as a Learning Environment: How to Stimulate Active Learning at Academic Conferences?” by Johan Verbeke. Upshot: This commentary supports the author’s statement of the value of the design of a loose and solid timeframework for conferences in order to facilitate the collective development and consolidation of knowledge. It also points out the importance of the selection of a diverse range of attendees for the formation of communities of research. The main aspect (...) that is added is the fundamental role of fostering a culture of generosity and trust to allow for honest and in-depth discussions. This is done through the encouragement of an etiquette of constructive behaviour during these events. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Guibert of Tournai's Letter to Lady Isabelle:An Introduction and English TranslationLarry F. Field, Jacques Dalarun, Sean L. Field, and Guibert of TournaiIntroductionGuibert, from the noble family of As-Piès, was born near Tournai around 1200. From his hometown he traveled to Paris for his art degree, and completed the curriculum in theology there before entering the Franciscan Order around 1240. He may have participated in Louis IX's crusade (...) of 1248, but, if so, was surely back in Paris by 1254 at the latest, since he preached a cycle of sermons de dominicis et de sanctis to the university community before summer 1255.1 His regency as Franciscan master of theology at Paris was probably around 1259–1261,2 about the time he [End Page 31] completed his Eruditio regum et principum for Louis IX,3 and began his most substantial work, the Erudimentum doctrinae.4 Other significant treatises include his De pace et animi tranquillitate (ca. 1275)5 written for Marie de Dampierre, and the Collectio de scandalis ecclesiae, prepared for the Second Council of Lyon.6 Guibert died in Tournai on 7 October 1284.7Sometime around 1254, Guibert wrote a long letter of spiritual advice to Isabelle (1225–70), the sister of King Louis IX.8 Isabelle was herself a remarkable figure. She had rejected several proposals of marriage, including that with Conrad, the heir to Emperor Frederick II, in 1243, in spite of pressure from her family and Pope Innocent IV. But following a bout of serious illness at about that time,9 her family accepted her [End Page 32] decision to remain unwed. There is no evidence, however, that Isabelle ever pronounced a formal vow of virginity. Through the 1250s she simply remained at the Capetian court as a virgin princess with an increasing reputation for piety and indeed holiness, praised in lavish terms by Innocent IV in 1253 and Alexander IV in 1256.10 This piety took a distinctly Franciscan turn by 1254, when Pope Innocent IV granted her request for Franciscan confessors,11 which would ultimately result in her foundation of Longchamp, a house of Sorores minores just west of Paris, by 1260.12 Guibert's letter shows no awareness of such a project, indicating that it must have been written before spring 1255, by which time the land for Longchamp was being purchased on Isabelle's behalf.13 Guibert thus wrote at the moment when Isabelle was forming her first ties to the Franciscans, but well before her move to Longchamp, where she lived out the 1260s as resident lay patron (but never a nun).Guibert's Letter is really a short treatise of spiritual and moral advice, tailored to a celibate princess. It is organized around Psalm 44:14–15, All the glory of the king's daughter is within in golden fringes, clothed around with varieties. In a five-part structure, the king's daughter stands for a heavenly inheritance; glory within represents internal purity; gold indicates virginity; the fringes are a sign of humility; and clothed around with varieties points to honest comportment. The resulting "royal garment," however, is rather unequally woven together, with section one on the "heavenly inheritance" and the intertwined sections three and four on virginity and humility receiving by far the most space. In fact, section one forms a sort of treatise-within-a-treatise, organized as a ten-step ascent to the heavenly inheritance awaiting the daughter of the king. [End Page 33]The Letter to Lady Isabelle was first edited by Alphonse de Poorter in 1931, from a manuscript which contained only part of the text.14 The full text was brought into print by Sean Field in 2003,15 and translated into French by Jacques Dalarun in 2014.16 Yet in spite of these advances, the Letter has remained little noticed by scholars. Anne-Hélène Allirot offered several perceptive pages in 2010, stressing the way Guibert's treatment of hereditas implies that female members of the royal family might be particularly able to embody Capetian claims to holiness.17 That same year, in the only recent article dedicated specifically to this Letter, Rina Lahav... (shrink)

This essay attempts to reconfigure our understanding of the relationship between Michel Foucault and the French photographer and writer Hervé Guibert. It contends that this relationship has been mi...

Scholars have recently noted the interest of Guibert of Tournai’s sermons on Francis of Assisi. Nicole Bériou partially edited Guibert’s sermon Surrexit Helyas, focusing on the theme of prophecy, in 1994,1 and Sean Field edited two more, Inflammatum est cor meum and Veni columba mea, highlighting the theme of Francis as a perfected soul through annihilation, in 1999.2 The two yet unexamined works in Guibert’s corpus of sermons discussing Francis hold their own interest, as they discuss an (...) important topos in Franciscan literature of the mid-thirteenth century. The present article edits and analyzes these two previously unedited sermons for the first time.3 This topos is the Biblical quotation Vidi .. (shrink)