En découvrant que la pensée trouve sa source dans l'usage du langage, la philosophie comprenait que son propre discours ne pouvait plus s'exclure des jugements de vérité. Bien plus, en exerçant ce jugement, elle devait reconnaître qu'il ne reposait que sur lui-même. Telle semblait être la seule vérité partagée par la philosophie analytique et l'herméneutique. Mais en quoi la faculté philosophique de juger différait-elle de l'idéalisme? Cet ouvrage prolonge le débat critique qu'Heidegger et Gadamer ont entamé avec la modernité. Il (...) ne se contente pas de restaurer l'usage de cette faculté de juger mais dégage l'enjeu actuel de leur pensée contre la sophistique des usages pragmatiques du langage. Il met en valeur, après Benjamin et Musil, la dynamique de liberté de la créativité artistique et de la faculté philosophique de juger. (shrink)

Jürgen Habermas asserts, in the Preface to Knowledge and Human Interests, that a radical critique of knowledge, that is a metacritique of epistemology, is only possible as a social theory. In this essay, Garbin Kortian discusses the implications and philosophical import of this thesis, which is central to Habermas's work, through a critical account of the German philosophical tradition in which it stands. He relates the 'metacritical dimension' of Haberbas's thought to Hegel's critique of Kant, Marx's critique of Hegel, (...) and the Frankfurt school's critique of positivism. Kortian presents his perspective on the philosophical problems Habermas's argument faces: the primacy of practice, this philosophy of understanding and the hermeneutic concept of understanding. This book, which was originally published in French, will interest students of philosophy and of the social and political sciences. (shrink)

Hegel, dans l'introduction aux « Principes de la philosophic du Droit » entreprend de fonder ontologiquement le politique par l'auto-développement dialectique du concept pratique qui vise l'idée de la volonté libre. Dans le sillage de la « Science de la logique », il divise son ouvrage en trois parties se réglant en cela sur les déterminations de cette volonté: a) le Droit abstrait, b) la moralité subjective, c) la moralité objective. La volonté libre en-soi et pour-soi se détermine tout d'abord (...) dans un moment abstrait de sa relation à l'extériorité — son concept reste ici abstrait et son existence une chose extérieure et immédiate. (shrink)

Hegel, dans l'introduction aux « Principes de la philosophic du Droit » entreprend de fonder ontologiquement le politique par l'auto-développement dialectique du concept pratique qui vise l'idée de la volonté libre. Dans le sillage de la « Science de la logique », il divise son ouvrage en trois parties se réglant en cela sur les déterminations de cette volonté: a) le Droit abstrait, b) la moralité subjective, c) la moralité objective. La volonté libre en-soi et pour-soi se détermine tout d'abord (...) dans un moment abstrait de sa relation à l'extériorité — son concept reste ici abstrait et son existence une chose extérieure et immédiate. (shrink)

Introduction The Brazilian national curriculum guidelines for undergraduate medicine courses inspired and influenced the groundwork for knowledge acquisition, skills development and the perception of ethical values in the context of professional conduct. Objective The evaluation of ethics education in research involving human beings in undergraduate medicine curriculum in Brazil, both in courses with active learning processes and in those with traditional lecture learning methodologies. Methods Curricula and teaching projects of 175 Brazilian medical schools were analyzed using a retrospective historical and (...) descriptive exploratory cohort study. Thirty one medical schools were excluded from the study because of incomplete information or a refusal to participate. Active research for information from institutional sites and documents was guided by terms based on 69 DeCS/MeSH descriptors. Curriculum information was correlated with educational models of learning such as active learning methodologies, tutorial discussions with integrated curriculum into core modules, and traditional lecture learning methodologies for large classes organized by disciplines and reviewed by occurrence frequency of ethical themes and average hourly load per semester. Results Ninety-five medical schools used traditional learning methodologies. The ten most frequent ethical themes were: 1 – ethics in research (26); 2 – ethical procedures and advanced technology (46); 3 – ethic-professional conduct (413). Over 80% of schools using active learning methodologies had between 50 and 100 hours of scheduled curriculum time devoted to ethical themes whereas more than 60% of traditional learning methodology schools devoted less than 50 hours in curriculum time to ethical themes. Conclusion The data indicates that medical schools that employ more active learning methodologies provide more attention and time to ethical themes than schools with traditional discipline-based methodologies. Given the importance of ethical issues in contemporary medical education, these findings are significant for curriculum change and modification plans in the future of Brazilian medical education. (shrink)

Metaepistemology may be defined in the obvious manner as the study of the aim, nature, sources, structure, etc. of theories of knowledge, not of "lower-level" knowledge per se but of theories thereof; the increasing popularity of the field may be seen from the publication of, and attention received by, such a book as Richard Rorty's Philosophy and the Mirror of Nature. Habermas is the leading contemporary exponent of what has come to be known as the Frankfurt School or Critical Theory (...) approach to philosophy; his two most important books are perhaps Theory and Practice and Knowledge and Human Interests, and though metaepistemology is not the only theme of these books, it is an important aspect of them. Kortian's book is an expository account of Habermas's metaepistemology and centers around those two works; it includes an account of how Habermas's views originate from classical German philosophy, and this account is, and is meant to be, a reconstruction of Habermas's own statement, elaborated at great length in his Knowledge and Human Interests. The etymological rationale of the term "metacritique" is that epistemology may be regarded as critique of knowledge, and when we go one level higher we get critique of critique of knowledge, that is, metacritique. The term "argument" in the book's subtitle will suggest a more consequential series of theses than I am able to find in its account, nevertheless there are several theses worth mentioning both for their intrinsic interest and because they are characteristic of Habermas. (shrink)