Les Dialectes Doriens, Phonétique et Morphologic. Thèse d'Agrégation presentée á la Faculté de Philosophic et Lettres de l'Université de Bruxelles, par Émile Boisacq, Docteur en Philosophie et Lettres. Paris, Érnest Thorin, 1891. 220 pages.Der Dialekt Megaras, und der Megarischen Colonien Friedrich von Köppner.—Besondere Abdruck aus dem achtzehnten Supplementbande der ‘Jahrbücher für classische Philologie.’ Leipzig, Teubner, 1891. Pp. 530–563. 1 Mk.

To raise the question of the nature of narrative is to invite reflection on the very nature of culture and, possibly, even on the nature of humanity itself. So natural is the impulse to narrate, so inevitable is the form of narrative for any report of the way things really happened, that narrativity could appear problematical only in a culture in which it was absent—absent or, as in some domains of Western intellectual and artistic culture, programmatically refused. As a panglobal (...) fact of culture, narrative and narration are less problems than simply data. As the late Roland Barthes remarked, narrative "is simply there like life itself . . . international, transhistorical, transcultural."1 Far from being a problem, then, narrative might well be considered a solution to a problem of general human concern, namely, the problem of how to translate knowing into telling,2 the problem of fashioning human experience into a form assimilable to structures of meaning that are generally human rather than culture-specific. We may not be able fully to comprehend specific thought patterns of another culture, but we have relatively less difficulty understanding a story coming from another culture, however exotic that culture may appear to us. As Barthes says, "narrative...is translatable without fundamental damage" in a way that a lyric poem or a philosophical discourse is not. · 1. Roland Barthes, "Introduction to the Structural Analysis of Narratives," Music, Image, Text, trans. Stephen Heath , p. 79.· 2. The words "narrative," "narration," "to narrate," and so on derive via the Latin gnārus and narro from the Sanskrit root gnâ . The same root yields γνωριμος : see Emile Boisacq, Dictionnaire étymologique de la langue grecque , under the entry for this word. My thanks to Ted Morris of Cornell, one of our greatest etymologists. Hayden White, professor in the program of history of consciousness at the University of California, Santa Cruz, is the author of The Tropics of Discourse: Essays in Cultural Criticism, The Greco-Roman Tradition, and Metahistory: The Historical Imagination in Nineteenth Century Europe. " The Narrativization of Real Events" appeared in the Summer 1981 issue of Critical Inquiry. Critical Responses to the present essay include Louis O. Mink's "Everyman His or Her Own Annalist", and Marilyn Robinson Waldman's "The Otherwise Unnoteworthy Year 711: A Reply to Hayden White," both in the Summer 1981 issue of Critical Inquiry. (shrink)

This article introduces a form of ‘conversation’ distinct from dialogue or dialectic to the context of educational theory, practice, and research. Through an engagement with the thought of Maurice Blanchot, this paper outlines the conditions he attributes to conversation in the form of plural speech, its relationship to research, how it can be educational, and speculatively concludes by considering how it can operate productively within and around educational institutions. As such, this paper provides an original intervention into educational philosophy and (...) theory, which relies on a close reading of key sections of Blanchot's The Infinite Conversation, and reflections on the distinctiveness of his argument in relation to contemporary theoretical approaches, as well as the significance of his thought and its application here to the broader questions of what non-prescriptive theory might have to offer educational research and practice. (shrink)

In this influential work, first published in English in 1963, Durkheim and Mauss claim that the individual mind is capable of classification and they seek the origin of the ‘classificatory function’ in society. On the basis of an intensive examination of forms and principles of symbolic classification reported from the Australian aborigines, the Zuñi and traditional China, they try to establish a formal correspondence between social and symbolic classification. From this they argue that the mode of classification is determined by (...) the form of society and that the notions of space, time, hierarchy, number, class and other such cognitive categories are products of society. Dr Needham’s introduction assesses the validity of Durkhiem and Mauss’s argument, traces its continued influence in various disciplines, and indicates its analytical value for future researches in social anthropology. (shrink)

In this influential work, first published in English in 1963, Durkheim and Mauss claim that the individual mind is capable of classification and they seek the origin of the ‘classificatory function’ in society. On the basis of an intensive examination of forms and principles of symbolic classification reported from the Australian aborigines, the Zuñi and traditional China, they try to establish a formal correspondence between social and symbolic classification. From this they argue that the mode of classification is determined by (...) the form of society and that the notions of space, time, hierarchy, number, class and other such cognitive categories are products of society. Dr Needham’s introduction assesses the validity of Durkhiem and Mauss’s argument, traces its continued influence in various disciplines, and indicates its analytical value for future researches in social anthropology. (shrink)

Positive ignorance is the putting in to question of, and sometimes moving on from, the knowledge we think we have, and asking where it might be just or helpful to do so. Drawing primarily on the work of Barbara Johnson, this article shows how the notion of positive ignorance might be offered as a tool in the context of education and educational research. Partly a critical development of Richard Smith's argument in ‘The Virtues of Unknowing’, I attempt to understand ‘unknowing’ (...) as an active rather than passive form of ‘not knowing’, in a manner that challenges some aspects of ‘the virtues of unknowing’ and its concomitant epistemological and ethical positions, not least those tied to Smith's advocacy for what he calls the ‘well-stocked mind’. Unknowing, in my reading, is not a dispositional acceptance of the desirability of nonknowledge, instead, unknowing is a means of epistemological resistance, especially against that which, often with very real social and political consequences, is presented as self-evident. (shrink)

The Elementary Forms Of The Religious Life: Translated From The French By Joseph Ward Swain, M.A. This book is a result of an effort made by us towards making a contribution to the preservation and repair of original classic literature. In an attempt to preserve, improve and recreate the original content, we have worked towards: 1. Type-setting & Reformatting: The complete work has been re-designed via professional layout, formatting and type-setting tools to re-create the same edition with rich typography, graphics, (...) high quality images, and table elements, giving our readers the feel of holding a 'fresh and newly' reprinted and/or revised edition, as opposed to other scanned & printed (Optical Character Recognition - OCR) reproductions. 2. Correction of imperfections: As the work was re-created from the scratch, therefore, it was vetted to rectify certain conventional norms with regard to typographical mistakes, hyphenations, punctuations, blurred images, missing content/pages, and/or other related subject matters, upon our consideration. Every attempt was made to rectify the imperfections related to omitted constructs in the original edition via other references. However, a few of such imperfections which could not be rectified due to intentional\unintentional omission of content in the original edition, were inherited and preserved from the original work to maintain the authenticity and construct, relevant to the work. We believe that this work holds historical, cultural and/or intellectual importance in the literary works community, therefore despite the oddities, we accounted the work for print as a part of our continuing effort towards preservation of literary work and our contribution towards the development of the society as a whole, driven by our beliefs. We are grateful to our readers for putting their faith in us and accepting our imperfections with regard to preservation of the historical content. HAPPY READING! (shrink)

This paper briefly summarizes Durkheim’s theory of the dual nature of man suggested earlier in his Elementary Forms of Religious Life. It is characteristic of human beings that two opposite principles confront each other within them: soul and body, concept and sensation, moral activity and sensory appetites. Although this inherent inconsistency of man has been long recognized by philosophical thought, no doctrine explanation to it has been provided to date. While empiricist monism has proved to be unable to explain how (...) concepts emerge from sensations and disinterestedness develops from self-interest, absolute idealism, on the contrary, cannot deduce sensations from concepts. Although theories suggested by Plato and Kant do not bypass the problem of dualism, they only rephrase it and make no progress in solving it. According to Durkheim, dualism of human nature stems from the fact that all religions are founded on dividing all things into the sacred and the profane. This division, in turn, is explained by coexistence of collective and individual origins in the human being. Sacred things arise out of the collective origin that enables individual consciousnesses to fuse into communion. Collective origin does not act with constant strength, but intensifies during the periods of effervescence, when it subdues the individual origin. Since the importance of the social aspect of man increases over time, there is no reason to believe that complete consent between individual and society is possible that would endow man with internal harmony. (shrink)

Volume 51, Issue 10, September 2019, Page 1061-1062.

La palabra amr («orden dada» - «autoridad») vino a ser, entre los Almoha-des Mu'miníes, una denominación utilizada para designar a `Abd al-Mu'min y a cada uno de sus sucesores los califas: « al-Amr » («la Autoridad»), «háda l-Amr» («esta Autoridad»). Este artículo propone como origen de este uso mu'miní el recuerdo de las exclamaciones atribuidas al mahdi Ibn Tumart, en las cuales había designado a `Abd al-Mu'min como el futuro poseedor del amr; entre estas exclamaciones tumartíes se debe dar un (...) lugar de preferencia a la que -entendida de otra manera hasta ahora- había proferido poco tiempo antes de su muerte, al enterarse de la derrota almohade de la Buhayra. (shrink)

Résumé – Les diverses définitions communément admises pour caractériser le raisonnement par analogic sont tout d'abord discutées et critiquées – ceci relativement aux sciences biologiques. Puis, à propos notamment de la taxomonie, de la cytologie et de la physiologie, l'importance relative de l'analogie est commentée à l'aide de quelques exemples. Il est ensuite fait état de l'analogie‐conclusion, de l'analogie‐hypothèse et de l'analogie‐invention – divers aspects du raisonnement analogique, qui ont joué un rôle essentiel dans les découvertes les plus marquantes de (...) la biologie descriptive et dans la biologie expérimentale de ces dernières années. (shrink)

First published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

This paper asks the question of how we can situate the educational subject in what Luciano Floridi has defined as an ‘informational ontology’. It will suggest that Jacques Derrida and Bernard Stiegler offer paths toward rethinking the educational subject that lend themselves to an informational future, as well as speculating on how, with this knowledge, we can educate to best equip ourselves and others for our increasingly digital world. Jacques Derrida thought the concept of the subject was ‘indispensable’ as a (...) function but did not subscribe to or accept any particular theory of how a subject could be defined or developed because it was always situated in and as a context. Following Derrida, Bernard Stiegler explains in Technics and Time: 1 that ‘the relation binding the “who” and the “what” is invention’. As such, the separation between self and world can be seen as artificial, including if this world is perceived wholly or partly as technological, digital or informational. If this is the case, a responsibility is placed on the educator and their part in ‘inventing’ this distinction for future generations. How this invention of the educational subject is negotiated is therefore one the many philosophical tasks for digital pedagogy. (shrink)

S'il est vrai qu'aucune passion, aucun souci ne résistent à la sérénité qu'apporte à l'esprit la discipline mathématique, c'est faire une cure de sérénité que lire le nouvel ouvrage d'Émile Borel, qui s'est proposé de raconter, dans ses traits essentiels, l'histoire des relations entre les mathématiciens et la notion d'infini. La première partie du livre relate les circonstances où s'est produite la rencontre des mathématiciens et de l'infini, en Grèce, quelques siècles avant l'ère chrétienne (Zénon, cruel Zénon!). La deuxième partie (...) expose la conquête et l'organisation de l'infini par les mathématiciens modernes, du XVIe au XIXe siècle. La troisième partie, enfin, étudie les plus importantes des difficultés et les divergences de vues qui se sont présentées dans les temps actuels lorsqu'on a cherché à préciser et à approfondir les résultats acquis sur l'infini mathématique. (shrink)

RésuméCet article‐en hommage à Ferdinand Gonseth‐comprend trois parties. La première est consacrée àĽanalyse critique de quelques‐unes des propriétés essentielles du matériel biologique. Dans la seconde, les principales difficultés liées àĽétude expérimental de ce dernier, sont discu tées. La dernière résume, compte tenu des diverses remarques présentées, certains problèmes épis‐témologiques que posent les recherches sur Ľêtre vivant. A ce propos, il est fait notamment réfèrence aux réflexions de Th. S. Kuhn et à celles de F. Gonseth surtout.SummaryThis study‐dedicated to Ferdinand Gonseth‐will (...) be divided into three parts. The first one is devoted to a critical analysis of some of the essential properties of the biological material. In the second the main difficulties of its expermiental analysis are discussed. The final part summarises a few epistemological problems raised by research on the living objects; reference being made to the toughts of Th. S. Kuhn and in particular to those of F. Gonseth. (shrink)

Cet ouvrage d'Emile Brehier trouve son premier point de depart dans un cours donne a la Sorbonne dans l'hiver 1921-1922. Il a principallement porte son attention sur l'intelligible: l'Un, l'Intelligence, l'Ame; mais la realite intelligible chez Plotin garde toujours un caractere sensuel: la contemplation de l'intelligible est sur la meme ligne que la contemplation du sensible; elle la continue directement sans passer du tout par l'intermediaire d'idees logiquement enchainees. [...] Ce que l'expression est au visage, la realite intelligible tout (...) entiere l'est a l'ensemble du monde sensible; cette realite est comme la physionomie de l'univers, l'expression du visage qu'il montre a nos sens. En cherchant a degager le probleme fondamental de la philosophie de Plotin, cet ouvrage d'introduction aura contribue a en faire apparaitre l'arriere-plan religieux et jusqu'a l'orientalisme, et parfaitement reussi a caracteriser l'originalite de cet idealisme que Hegel avait qualifie d'eleve. (shrink)