Le geste et la dynamique de l'interprétation caractérise un penseur jusqu'à la moelle, et est l'expression congéniale de sa vision du monde. L'article cherche à montrer qu'il existe chez Henri de Lubac un parallélisme marqué et intentionnel entre l'interprète et ses principes herméneutiques, entre le jésuite et le théologien ainsi que la structure du mystère chrétien: une syntonie surprenante entre contenu et forme, personne et oeuvre, style et mystère.

Because corporate social responsibility (CSR) is potentially beneficial for companies, it is important to understand the factors that improve a company’s CSR practice. Scholars hypothesize that facilitating learning organization characteristics, which are divided in characteristics at the organizational and the operational level, may improve CSR implementation. These characteristics stimulate companies and their members to be critical, learn from the past, and embrace change, but there is limited empirical evidence of this approach. This study addresses this gap by surveying 280 CSR (...) professionals and performing bootstrap mediation analyses to test multiple hypotheses. Learning organization characteristics at the organizational level, play a key role in supporting CSR implementation: leadership for learning, system connection, and group learning show a direct relationship with CSR implementation. It is striking that the role of the learning organization characteristics at the operational level is only indirect; the organizational characteristics mediate their relationship with CSR implementation. (shrink)

Part four of the Proceedings of the fifth International Congress of Logic, Methodology and Philosophy of Science, London, Ontario, Canada, August 27-September 2, 1975.

In this chapter, I focus on the experience of torture and, more specifically, on Jean Améry's account of it in his book *At the Mind's Limits*. There he claims that the loss of confidence in the world is the most devastating effect he experienced as a victim of torture. I thus explore what cosmopolitan aspiration may be revealed by this loss and also discuss whether it is to be discredited as an irrational reaction on the victim's side or instead as (...) proportional to the facts and, consequently, as relevant to the conditions under which a certain cosmopolitan aspiration could be achieved or, at least, favored. (shrink)

"Ancient philosophers were very interested in the themes of laughter, humor and comedy. They theorized about laughter and its causes, moralized about the appropriate uses of humor and what it is appropriate to laugh at, and wrote treaties on comedic composition. Further, they were often merciless in ridiculing their opponents' positions, often borrowing comedic devices and techniques from comic poetry and drama to do so. The volume is organized around three themes that were important for ancient philosophers: the psychology of (...) laughter, the ethical and social norms governing laughter and humor. and the philosophical uses of humor and comedic technique"--. (shrink)

Library of Living Philosophers volume on Hilary Putnam with critical essays, Putnam's autobiography and his replies.

In this paper, the “self” is understood in broad terms as one’s character and personality, based on Christopher Gill’s notion of the self in Hellenistic and imperial philosophy. Moreover, my use of “self-fashioning” —that is, one’s creation of an image of oneself—in ancient Christianity, is built on the work of Carol Newsom and Eve-Marie Becker. The latter focusses on Paul, who is Origen’s hero and may even have inspired Origen’s own strategies of self-fashioning as an inspired preacher of Christ, an (...) apostle, unjustly humiliated (and supporter of apokatastasis or universal restoration): all characteristics that Origen shared and emphasized in his self-fashioning, as will be clarified below. I draw attention to a neglected aspect of Origen’s self-fashioning, namely, its intricate connection to polemical self-positioning within society. In other words, Origen seems to define himself by reference to other Christian groups rather than positing an inner Self that is independent from society. I explore the reciprocal relationship between his polemics against others and the construction of his Self-image, suggesting that one emerged from the other. To highlight the social construction of Origen’s ‘self,’ I conclude by examining briefly how his self-fashioning influenced his subsequent readers. In his lifetime, Origen was ‘the leading intellectual of the age,’ ‘the greatest scholar and theologian of the ancient church,’ and the founder ‘of philosophical theology.’ Additionally, no Christian thinker ‘is so invisibly all-present as Origen’ in later Christian thought and exegesis. Origen’s footprint in Platonism, as well, is likely more salient than often assumed, for example with respect to the notion of hypostasis as individual substance, first bodies, and apokatastasis. Thus, a reassessment of his thought permits us to revisit patristic philosophical theology and exegesis, as well as ancient philosophy. Yet, Origen seems to have spoken very little of himself; he was more typically spoken of—frequently in superlatives at both extremes. Most importantly, his presence is palpable in subsequent exegesis, theology, philosophical theology, and even ‘pagan’ philosophy. Unlike Augustine, Origen did not leave us an autobiography. This confessional reticence, which emerges time and again, might be taken as a sign of his humility—but mostly only seemingly. As we shall see, it is possible to identify many, mostly indirect, references to himself and his work in his extant oeuvre. -/- . (shrink)

The Anthropocene is heralded as a new epoch distinguishing itself from all foregoing eons in the history of the Earth. It is characterized by the overarching importance of the human species in a number of respects, but also by the recognition of human dependence and precariousness. A critical human turn affecting the human condition is still in the process of arriving in the wake of an initial Copernican Revolution and Kant's ensuing second Copernican Counter-revolution. Within this landscape, issues concerning the (...) human - its finitude, responsiveness, responsibility, maturity, auto-affection and relationship to itself - appear rephrased and re-accentuated as decisive probing questions. In this book Sverre Raffnsøe explores how the change has ramifications for the kinds of knowledge that can be acquired concerning human beings and for the human sciences as a study of human existential beings in the world. (shrink)

This new, second edition of the popular college textbook offers the beginning philosophy student a comprehensive introduction to several aspects of one of the most influential schools of thought in the twentieth century. Professor Klemke begins by pointing out the distinctions among the various types of analytic and linguistic philosophies, while emphasising that they all arose as a response to the formerly predominant school of absolute idealism. After a prologue section containing a representative exposition of idealism by Josiah Royce, the (...) following sections show the radically new philosophical approach of the analytic school in its various guises: realism and common sense (G. E. Moore); logical atomism (Bertrand Russell); logical positivism (A. J. Ayer); conceptual analysis (Gilbert Ryle, G. E. Moore, John Wisdom); logico-metaphysical analysis (Gustav Bergman, W. V. Quine); linguistic analysis (J. L. Austin, P. F. Strawson, J. R. Searle); and the recent development of new realism (Saul Kripke, Hilary Putnam, Tyler Burge, Richard N. Boyd). (shrink)

L'éducation est dans ce livre envisagée comme un geste anthropologique intégral par lequel chaque personne s'achemine vers la plénitude de son être, dans le respect de sa destination naturelle et surnaturelle. À la lumière de cette mystique éducative qui nous fait entrer au coeur de la réalité humaine, l'existence se trouve intensifiée, parce que vécue avec un maximum de profondeur. Encore trop méconnu, l'apport d'Edith Stein en matière d'éducation méritait d'être enfin présenté sous une forme synthétique et accessible. La question (...) éducative occupe une place centrale dans la pensée d'Edith Stein, sans toutefois faire l'objet d'une mise en forme systématique. Cela justifie amplement le projet d'une reconstitution de son architecture d'ensemble. (shrink)

Dentro de la sociología francesa actual, Gilles Lipovetsky se ha convertido de forma paulatina en uno de los sociólogos con mayor proyección internacional, con sus finos análisis sobre las sociedades postmodernas. En este artículo se plantea una revisión crítica de las principales líneas argumentativas que expone el autor francés. El objetivo es el de reflexionar sobre las limitaciones de su aproximación a los conceptos de postmodernidad, hipermodernidad, y consumo.