Le sage antique, par E. Bréhier.--L'idéal chrétien, par H. Delacroix.--L'honnête homme, par D. Parodi.--Le citoyen moderne, par C. Bouglé.

This is a new release of the original 1947 edition.

Given a theoryTextending that of dense linear orders without endpoints, in a language ℒ ⊇ {<}, we are interested in extensionsT′ ofTin languages extending ℒ by unary relation symbols that are each interpreted in models ofT′ as sets that are both dense and codense in the underlying sets of the models.There is a canonically “wild” example, namelyT= Th andT′ = Th. Recall thatTis o-minimal, and so every open set definable in any model ofThas only finitely many definably connected components. But (...) it is well known that 〈ℝ, <, +, · ℚ 〉 defines every real Borel set, in particular, every open subset of any finite cartesian power of ℝ and every subset of any finite cartesian power of ℚ. To put this another way, the definable open sets in models ofTare essentially as simple as possible, whileT′ has a model where the definable open sets are as complicated as possible, as is the structure induced on the new predicate.In contrast to the preceding example, if ℝalgis the set of real algebraic numbers andT′ Th, then no model ofT′ defines any open set that is not definable in the underlying model ofT. (shrink)

How can people of diverse religious, ethnic, and linguistic allegiances and identities live together without committing violence, inflicting suffering, or oppressing each other? In this volume, contributors explore the limits of toleration and suggest we think beyond them to mutual respect. Salman Rushdie reflects on the once tolerant Sufi-Hindu culture of Kashmir. Ira Katznelson follows with an intellectual history of toleration as a layered institution in the West. Charles Taylor advances a new approach to secularism in our multicultural world, (...) and Akeel Bilgrami responds by offering context and caution to that approach. Nadia Urbinati explores why Cicero's humanist ideal of Concord was not used in response to religious discord. The volume concludes with a refutation of the claim that toleration was invented in the West. Rajeev Bhargava writes on Asoka's India, and Karen Barkey explores toleration within the Ottoman and Habsburg Empires. Sudipta Kaviraj examines accommodations and conflicts in India, and Alfred Stepan highlights contributions to toleration and multiple democratic secularisms in such Muslim-majority countries as Indonesia and Senegal. (shrink)

This article revises received wisdom about the Durkheimian school of sociology and its relationship to Marxism by analyzing the work of Célestin Bouglé, one of the most influential and least examined sociologists of the Durkheimian tradition. Like other better-known Durkheimians of his generation such as Marcel Mauss and Maurice Halbwachs, Bouglé engaged Durkheimian sociology with Marxian and other German traditions of social thought. In the process he also paid an important debt to the French socialists that Marx (...) and so many French Marxists have denigrated as ‘utopian’, especially Saint-Simon, Pierre-Joseph Proudhon and Charles Fourier. In fact, the concerns of Bouglé’s political sociology and Durkheimian sociology more generally are indissociable from the politics of Third Republic France. (shrink)

Ein Mund mit zwei Ohren -- Daniil charms. Es war einmal ein Mensch ; Milieuszene : ein Vaudeville ; Anekdoten aus dem Leben Puškins ; Der Erginder Anton Pavlovič Šilov -- Alles und nichts. Zum Dada-Jahr 2016 -- Welimir Chlebnikow. Beschwörung durch Lachen ; Luftigen Luftold ; Schwarzlieb -- Die Dame aus Arezzo -- Charles Amberg. Ich reiss' mir eine Wimper aus -- Paul Scheerbart. Singende Schlangen -- Kurt Schwitters. Kleines Gedicht für grosse Stotterer -- Zu Haydns "Sieben letzten (...) Worten" -- Musik: Licht und Dunkel! -- "Winterreise" -- Hans Arp. Der Pyramidenrock ; Aus Konstellationen -- Ernst Jandl. Steinbock ; Reihe ; Hünpisch ; Wien: Heldenplatz ; Gemischter Satz -- Mein muikalisches Leben -- Christian Morgenstern. Das grosse Lalula ; Die Geruchs-Orgel ; Das Knie -- Über Humor, Sinn und Unsinn. (shrink)

Discussions of technoscience are bringing to light that scientific journals feature very different knowledge claims. At one end of the spectrum, there is the scientific claim that a hypothesis needs to be reevaluated in light of new evidence. At the other end of the spectrum, there is the technoscientific claim that some new measure of control has been achieved in a laboratory. The latter claim has not received sufficient attention as of yet. In what sense is the achievement of control (...) genuine knowledge in its own right; how is this knowledge acquired; and publicly validated? Notions of tacit or embodied knowledge, of knowledge by acquaintance, of engineering or thing knowledge, and reconstructions of ability or skill take us only part of the way towards answering such questions. The epistemology of technoscience needs to account for the acquisition and demonstration of a public knowledge of control that does not consist in the holding of propositions, even though it is usually communicated in writing: Technoscientific knowledge is, firstly, objective and public insofar as it is exhibited and documented. Secondly, it presupposes a specific context of technology and expertise. Thirdly, it is communicable, even where the achieved capability itself is not. Knowledge of control entails, fourthly, a knowledge of causal relationships, and it sediments itself, fifthly, as a habit of action in the sense proposed by Charles Sanders Peirce. (shrink)

Ancient Greek philosophers were the first to postulate the possibility of explaining nature in theoretical terms and to initiate attempts at this. With the rise of monotheistic religions of revelation claiming supremacy over human reason and envisaging a new world to come, studies of the natural order of the transient world were widely considered undesirable. Later, in the Middle Ages, the desire for human understanding of nature in terms of reason was revived. This article is concerned with the fundamental reversal (...) of attitudes, from “undesirable” to “desirable”, that eventually led into the foundations of modern science. One of the earliest, most ingenious and most interesting personalities involved was Eriugena, a theologian at the Court of Charles the Bald in the 9th century. Though understanding what we call nature is only one of the several aspects of his theological work, his line of thought implies a turn into a pro-scientific direction: the natural order is to be understood in abstract terms of ‘primordial causes’; understanding nature is considered to be the will of God; man encompasses the whole of creation in a physical as well as a mental sense. Basically similar ideas on the reconciliation of scientific rationality and monotheistic religions of revelation were conceived, independently and nearly simultaneously, by the Arab philosopher al-Kindi in Bagdad. Eriugena was more outspoken in his claim that reason is superior to authority. This claim is implicit in the thought of Nicholas of Cusa with his emphasis on human mental creativity as the image of God’s creativity; and it is the keynote of Galileo’s ‘Letter to the Grand Duchess Christina’ some 800 years later, the manifesto expressing basic attitudes of modern science. -/- This article in English is based on the monography (in German): A. Gierer “Eriugena, al-Kindi, Nikolaus von Kues - Protagonisten einer wissenschaftsfreundlichen Wende im philosophischen und theologischen Denken”, Acta Historica Leopoldina 29 (1999), Barth Verlag in MVH Verlage Heidelberg, ISBN: 3-335-00652-6, which is also available online on this server. -/- -/- . (shrink)

Ancient Greek philosophers were the first to postulate the possibility of explaining nature in theoretical terms and to initiate attempts at this. With the rise of monotheistic religions of revelation claiming supremacy over human reason and envisaging a new world to come, studies of the natural order of the transient world were widely considered undesirable. Later, in the Middle Ages, the desire for human understanding of nature in terms of reason was revived. This article is concerned with the fundamental reversal (...) of attitudes, from "undesirable" to "desirable", that eventually led into the foundations of modern science. One of the earliest, most ingenious and most interesting personalities involved was Eriugena, a theologian at the Court of Charles the Bald in the 9th century. Though understanding what we call nature is only one of the several aspects of his philosophical work, his line of thought implies a turn into a pro-scientific direction: the natural order is to be understood in abstract terms of "primordial causes"; understanding nature is considered to be the will of God; man encompasses the whole of creation in a physical as well as a mental sense. Basically similar ideas on the reconciliation of scientific rationality and monotheistic religions of revelation were conceived, independently and nearly simultaneously, by the Arab philosopher al-Kindi in Bagdad. Eriugena was more outspoken in his claim that reason is superior to authority. This claim is implicit in the thought of Nicholas of Cusa with his emphasis on human mental creativity as the image of God's creativity; and it is the keynote of Galileo's "Letter to the Grand Duchess Christina" some 800 years later, the manifesto expressing basic attitudes of modern science. (shrink)

Conventional wisdom has had it that the naturalist Alfred Russel Wallace and his colleague Henry Walter Bates journeyed to the Amazon in 1848 with two intentions in mind: to collect natural history specimens, and to consider evidential materials that might reveal the causal basis of organic evolution. This understanding has been questioned recently by the historian John van Wyhe, who points out that with regard to the second matter, at least, there appears to be no evidence of a “smoking (...) gun” variety proving it so. In the present essay the circumstances of Wallace’s interest in the matter are reviewed, and van Wyhe is taken to task with alternate explanations for the facts he introduces in his argument. The conclusion is that Wallace almost certainly did have the second objective in mind when he left for both the Amazon, and the Far East. Keywords: Alfred Russel Wallace, Henry Walter Bates, evolution, natural selection. (shrink)

At a poignant juncture early in Brideshead Revisited, Sebastian, after briefly recounting for Charles his family's rather checkered performance with regard to its Catholicism, remarks, "I wish I liked Catholics more." When Charles replies, "They seem just like other people," Sebastian rebukes him: "My dear Charles, that's exactly what they're not ... It's not just that they're a clique-- as a matter of fact, they're at least four cliques all blackguarding each other half the time--but they've got (...) an entirely different outlook on life; everything they think important is different from other people. They try and hide it as much as they can, but it comes out all the time. It's quite natural, really, that they should. But you see it's difficult for semi-heathens like ... me." Outsiders are often distracted and even mesmerized by the blackguarding. In discussions of the elusive "Catholic character" we have come to expect comments like, "You can't even agree among yourselves what 'Catholic' means; is it any wonder that the rest of us get edgy when we hear of efforts to reinforce the Catholic character of Notre Dame?" Larry's paper helps us to understand a bit better both the significance of these internal disagreements and the fervor with which they are carried on. As he suggests, a true catholicity is marked by a kind of "coincidence of opposites," a plurality within a unity, or perhaps better, a creative anarchy within fixed limits, a volatile mixture of the hierarchical and the charismatic, of the stabilizing and the spontaneous, of St. Peter and St. Paul. Chesterton characterized it as an equilibrium in which the duelling opposites are allowed to become exaggerated just short of the point where the one would wipe out the other: "St. Francis, in praising all good, could be a more shouting optimist than Walt Whitman. St. Jerome, in denouncing all evil, could paint the world blacker than Schopenauer.. (shrink)

This volume contains new and original papers on Martin Heidegger’s complex relation to Friedrich Nietzsche’s philosophy. The authors not only critically discuss the many aspects of Heidegger’s reading of Nietzsche, they also interpret Heidegger’s thought from a Nietzschean perspective. Here is presented for the first time an overview of not only Heidegger’s and Nietzsche’s philosophy but also an overview of what is alive – and dead – in their thinking. Many authors through a reading of Heidegger and Nietzsche deal with (...) current issues such as technology, ecology, and politics. This volume is of interest for everyone interested in Heidegger’s and Nietzsche’s thought. Contributors include: Babette Babich, Charles Bambach, Robert Bernasconi, Virgilio Cesarone, Stuart Elden, Michael Eldred, Markus Enders, Charles Feitosa, Véronique Fóti, Luanne T. Frank, Jeffery Kinlaw, Theodore Kisiel, William D. Melaney, Eric Sean Nelson, Abraham Olivier, Friederike Rese, Karlheinz Ruhstorfer, Harald Seubert, Robert Sinnerbrink, Robert Switzer, Jorge Uscatescu Barrón, Nancy A. Weston, Dale Wilkerson, Angel Xolocotzi, Jens Zimmermann. (shrink)

Dilthey et son école, par B. Groethuysen.--Husserl, sa critique du psychologisme et sa conception d'une logique pure, par V. Delbos.--La philosophie religieuse: Rudolf Eucken, par J. Benrubi.--Les grands courants de l'esthétique allemande contemporaine, par V. Basch.--Wilhelm Wundt et la psychologie expérimentale, par G. Dwelshauvers.--La socio-psychologie de m. Wundt, par H. Norero.--Simmel, par C. Bouglé.--La philosophie des sciences historiques, par C. Andler.

"As a distinctive philosophy, religious humanism emphasizes man's place in an unfathomed universe, reason as an instrument for discovering the truth, free inquiry as a condition for discerning meaning and purpose, and happiness as a fundamental value. "Man's uniqueness emerges partly from homo sapiens' capacity to employ symbols effectively. For this reason, Willard's provocative book is not a celebration of controversy but a sophisticated study exploring the grounds of man's knowledge. Drawing upon phenomenologists such as Alfred Schultz, psychologists such (...) as George Kelley, and argumentation philosophers such as Stephen Toulmin, Willard makes a genuine contribution to intellectual inquiry by extending essential consideration about human knowledge. The [author] demonstrates how 'secular sources' provide a fundamental resource in developing religious understanding from argumentative interactions. "Highly insightful and intellectually refreshing... _Argumentation and the Social Grounds of Knowledge_ provides thought-provoking reading for humanists concerned with rational inquiry, communication theory, religious philosophy, and liberal education." _--Religious Humanism_. (shrink)

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"As a distinctive philosophy, religious humanism emphasizes man's place in an unfathomed universe, reason as an instrument for discovering the truth, free inquiry as a condition for discerning meaning and purpose, and happiness as a fundamental value. "Man's uniqueness emerges partly from homo sapiens' capacity to employ symbols effectively. For this reason, Willard's provocative book is not a celebration of controversy but a sophisticated study exploring the grounds of man's knowledge. Drawing upon phenomenologists such as Alfred Schultz, psychologists such (...) as George Kelley, and argumentation philosophers such as Stephen Toulmin, Willard makes a genuine contribution to intellectual inquiry by extending essential consideration about human knowledge. The [author] demonstrates how 'secular sources' provide a fundamental resource in developing religious understanding from argumentative interactions. "Highly insightful and intellectually refreshing... _Argumentation and the Social Grounds of Knowledge_ provides thought-provoking reading for humanists concerned with rational inquiry, communication theory, religious philosophy, and liberal education." _--Religious Humanism_. (shrink)

If literature isn’t everything, it’s not worth a single hour of some-one’s trouble.whenever we discuss literature, it is likely that at some point, we find the conversation turning to its sister discipline, philosophy. Both forms of expression offer interpretations of our experience delivered through the performance of language. Moreover, the relationship between philosophy and literature is reinforced by the obvious but seldom-stated fact that philosophers are not just thinkers; they are also writers. And our finest storytellers, the ones who transform (...) and deepen our understanding of the world, are not just writers; they, too, are engaged in the adventure of ideas, to borrow a phrase from Alfred North Whitehead.... (shrink)

Alfred Loisy and Maude Petre, like others who were associated with the Modernist movement in the Roman Catholic Church, shared hopes in a renewed Catholicism that would bring it into a positive relationship with modernity. With the Vatican condemnation of Modernism in 1907, Loisy abandoned all optimism for viable reform in the Church, and instead looked forward to a Religion of Humanity. While Petre found Loisy's ideal attractive, she retained a hope that the Church would undergo renewal at some (...) future point. Each of them had to come to terms with a dark side of modernity that emerged with the Great War. Loisy's Guerre et religion and Petre's Reflections of a Non-Combatant preserve a record of their struggles to preserve their faith in modernity and in humanity. (shrink)

For much of the twentieth century, the discipline of literary studies has grappled with the question of how its generally sotto voce activity responds to a history that calls loudly for action. This essay treats the question of literature's quietism in relation to the problem of literature's modernity and temporality. The turn away from the noise of the world at the beginning of the century has been criticized as the motivation for and the effect of modernism's obsession with time. But (...) the modernist “time cult” did not simply withdraw into the space of the internal and eternal. By examining T. S. Eliot's complaint against time in “The Love Song of J. Alfred Prufrock” and engaging theoretical critiques of the desire to be modern, this essay argues that modernism explored alternatives to the static, quieted present, and that contemporary American time-travel narratives continue this exploration. Rather than see postmodernism as the inheritor of modernism's silent and disengaged moments, the essay concludes that both seek to examine the disquieting multiplicity of times and the denser, more complicated versions of the present that they engender. (shrink)

Volume Four, as indicated by the anthology's subtitle, is in honor of Simone de Beauvoir (1908-1986) and Martin Heidegger (1889-1976). The chapters do not necessarily mention Simone de Beauvoir or Martin Heidegger. The 16 chapters (by professional philosophers and other professional scholars) are directed to issues related to death, life extension, and anti-death. Most of the 400-plus pages consist of scholarship unique to this volume. Includes index. -/- -/- The titles of the 16 chapters are as follows: -/- -/- 1. (...) Mechanism, Galileo’s Animale And Heidegger’s Gestell: Reflections On The Lifelessness Of Modern Science by GiorgioBaruchello -/- -/- 2. Simone De Beauvoir by Debra Bergoffen -/- 3. Existentialism by Steven Crowell -/- -/- 4. Time Wounds All Heels by William Grey -/- -/- 5. The Ethical Importance Of Death by Jenann Ismael -/- 6. The Poetics Of Death: Intimations And Illusions by Lawrence Kimmel -/- -/- 7. Death And Aesthetics by Keith Lehrer -/- -/- 8. Ageing And Existentialism: Simone De Beauvoir And The Limits Of Freedom by Shannon M. Mussett -/- -/- 9. Life Extension And Meaning by Carol O’Brien -/- -/- 10. Consciousness As Computation: A Defense Of Strong AI Based On Quantum-State Functionalism by R. Michael Perry -/- -/- 11. Reality Shifts: On The Death And Dying Of Dr. Timothy Leary by Carol Sue Rosin -/- -/- 12. Extraterrestrial Liberty And The Great Transmutation by Charles Tandy -/- -/- 13. A Time Travel Schema And Eight Types Of Time Travel by Charles Tandy -/- -/- 14. Boredom, Experimental Ethics, And Superlongevity by Mark Walker -/- -/- 15. Exopolitics: The Death Of Death by Alfred Lambremont Webre -/- -/- 16. Embryo Cloning: Current State Of The Medical Art And Its Far-Reaching Consequences For Multiple Applications by Panayiotis M.Zavos. (shrink)