Mikhail Bakhtin aimed to invent a phenomenology of the self-experience and of the experience of the other in his early work. In order to realize such a phenomenology he combined different approaches he called idealism and materialism / naturalism. The first one he linked to Edmund Husserl, but did hardly name him directly concerning his phenomenology. Does this intersubjective phenomenology give a hint that Bakhtin used Husserlian ideas more than considered yet? Or did they both invent similar ideas independently from (...) each other? Both thinkers dealt with the issue of intersubjectivity. Husserl judged statements on other psycho-physical realities as metaphysics in the Logical Investigations II, but in his Ideas I he described the others as enhancing one’s experience through their “experiential surpluses”. In the same way Bakhtin described the unique perspective of the other as a mandatory and valuable part of the world of the act in his Philosophy of the Act and his investigations on Author and Hero. In order to understand the influence of Husserl’s phenomenology for Bakhtin’s early philosophy we need to take a look closer at those contentual parallels as well as some paraphrases yet unnoticed. This gives hint for the question if for Bakhtin Husserl was more than just a name dropped. In this article I reconstructed the relations between both thinkers and answered the question if the dating of Bakhtin’s early work until 1928 has to be re-considered. (shrink)

Sont intervenus dans la rédaction du C.É.C. majoritairement des évêques : ceux de la Commission directrice, ceux du Comité de rédaction qui en ont rédigé les trois premières parties, le tiers de l’Épiscopat qui a proposé de multiples amendements et le pape lui-même. D’autres membres de l’Église ont aussi joué un rôle important : le rédacteur de la quatrième partie et le secrétaire de rédaction et tous les experts qui ont été consultés à diverses étapes de son élaboration. De (...) schéma en schéma, l’exposé initialement prévu en trois parties s’affine, se complète par un prologue et finit par devenir quadripartite comme le Catéchisme tridentin de 1566. L’évolution de sa structure donne déjà quelqu’idée de la manière dont certains enseignements de Vatican II ont été "reçus". (shrink)

Au concile Vatican II et jusqu’au synode épiscopal de 1977 sur la catéchèse, le pape et les évêques estimaient que la publication de catéchismes ne relevait que des conférences épiscopales. Sous le pontificat de Jean-Paul II, l’idée d’un catéchisme pour l’Église universelle et toutes les Églises locales s’est imposée, comme le synode extraordinaire de 1985 l’a confirmé.

Au concile Vatican II et jusqu’au synode épiscopal de 1977 sur la catéchèse, le pape et les évêques estimaient que la publication de catéchismes ne relevait que des conférences épiscopales. Sous le pontificat de Jean-Paul II, l’idée d’un catéchisme pour l’Église universelle et toutes les Églises locales s’est imposée, comme le synode extraordinaire de 1985 l’a confirmé.

This collection addresses a post-WWII shift in the hierarchy of scientific explanations, where the highest goal moves from reductionism towards some ...

Are indices a purely linguistic, textual phenomenon or are linguistic indices a special case of a more general type of indexical signs? In comparing Carlo Ginzburg's restrictive view of indices and traces in particular with Peirce's general approach to indexical signs, this paper argues that Peirce's account of indexicality makes it possible to connect the sciences and the humanities by a flexible relational concept of the epistemic function of an identification that indexical experiences allows for. In this way Peirce's flexible (...) concept of indexicality allows us to connect e.g. the experience of a condensation trace of an electron in a cloud chamber with that of the trace of a deer in the snow. (shrink)

For the theorists of crisis, the revolutionary state comes into existence through violence, and due to its inability to provide an authoritative katechon (restrainer) against internal and external violence, it perpetuates violence until it self-destructs. Writing during extreme economic depression and growing social and political violence, the crisis theorists––Joseph de Maistre, Juan Donoso Cortés, and Carl Schmitt––each sought to blame the chaos of their time upon the Janus-faced postrevolutionary ideals of liberalism and socialism by urging a return to pre-revolutionary moral (...) and religious values. They are united by three counterrevolutionary principles, all of which are purported to remedy revolutionary violence: traditional constitutional fidelity, the philosophy of the decision, and opposition to bourgeois liberalism. This essay is followed by the first complete English translation and publication of Donoso’s letter of October 24, 1851, which contains Donoso’s only reference to the “discussing class,” a political entity later popularized by Schmitt in his 1922 work Political Theology. (shrink)

How do institutions respond to expert contests over epistemologies of sex and gender? In this article, I consider how epistemological ascendancy in debates over the regulation of women athletes with high testosterone is established within a legal setting. Approaching regulation as an institutional act that defines forms of embodied difference, the legitimacy of which may be called into question, I show how sexed bodies are enacted through and as part of determinations of expertise. I focus on proceedings from 2015 when (...) the Court of Arbitration for Sport was asked to decide whether an Indian sprinter, Dutee Chand, could compete as a female athlete. Despite acknowledging that sexed bodies are unruly, the court ultimately endorsed the use of testosterone as seemingly essential to women’s athletic performance, thereby reasserting a two-category model of biological difference. The legitimacy of these regulatory efforts was established through the concurrent narrowing of expertise and the body, a process that is also revealed to be gendered. (shrink)

This article offers an account of organizational change to explain why women leaders are underrepresented compared to women athletes in many sports organizations. I distinguish between accommodation and transformation as forms of change: the former includes women without challenging binary constructions of gender, the latter transforms an organization’s gendered logic. Through a case study of the International Olympic Committee from 1967-1995, I trace how the organization came to define gender equity primarily in terms of accommodating women’s segregated athletic participation. Key (...) to this was the construction of women’s bodies as athletically able but inferior to men, an arrangement formalized in codified rules and procedures and legitimized by external stakeholders. Defined in these terms, gender equity did little to transform the organization’s binary and hierarchically gendered logic, which continued to shape the informal norms and procedures associated with the organization’s allegedly gender-neutral and meritocratic yet male-dominated leadership. I argue that the exclusion of women from ostensibly gender-integrated leadership positions allows organizations to avoid revealing gender similarity between men and women. This maintains a logic underpinned by notions of binary gender difference and masculine superiority. (shrink)