Este artigo pretende analisar a noção de melancolia tal como apresentada na caracterização de Roquentin, protagonista do romance sartriano _A náusea_, à luz da análise espinosana sobre os afetos, nas partes III e IV da _Ética_. No livro de Sartre, podemos observar sugestões constantes sobre a peculiar tristeza do personagem, baseadas em sua relação com a descoberta da contingência. Por outro lado, de acordo com a necessidade ontológica, as considerações de Espinosa sobre os afetos afirmam a impotência do melancólico e (...) apontam a servidão daquele que crê ser conduzido pela fortuna. Portanto, nesta dinâmica, indicaremos Roquentin como o exemplo do homem que não é senhor de si, nos termos espinosanos. (shrink)

Este artigo tem como objetivo investigar o papel da música no interior das considerações de Sartre sobre a obra de arte, com base no período de publicação dos primeiros escritos do autor. Sabe-se que Sartre, em suas poucas investidas sobre estética, conferiu maior densidade ao caso pictórico. No entanto, isso não significa que a música não possua notáveis peculiaridades frente às demais manifestações artísticas. Em especial, quando consideramos as análises do autor sobre o contraste entre a irrealidade e o real, (...) o exame sobre a música nos oferece importantes nuances para a compreensão do problema. Em vista disso, buscaremos examinar o papel desempenhado pela música em A náusea, romance de 1938, segundo o pano de fundo teórico exposto em O imaginário, obra de 1940. (shrink)

At the third episode of Sophocles’ Electra, the heroine, believing that her brother Orestes is dead, invites her sister Chrisothemis to a plan to kill Aegisthus, in a speech that recalls fifth century Athenian’s public honors to the tyrannicide couple, Harmodius and Aristogiton, and thus presents the two sisters as a kind of democratic champions (v. 947-989). This paper compares the treatment given by contemporary Commentaries to Sophocles’ Electrato this speech with recent gender-oriented studies of Athenian citizenship, in order to (...) argue that the idea of the ancient polisas a “man’s club” depends much more on a modern stereotype about Athenian politics than on the ancient evidence available to us –a stereotype that projects XIX century European conceptions of politics on the ancient context, and perpetuates backwards a supposedly universal masculine domination. In this light, Electra’s attitude, surely exceptional because of her equally exceptional situation, far from strikingly transgressing ancient gender-roles, points to the importance of female citizenship in democratic Athens. (shrink)

Over the last eight years, there has been a sharp increase in government censorship and officially sponsored persecution of the Moroccan free press. The Moroccan press still enjoys greater freedoms now than under the late King Hassan II, thanks to the liberalization efforts he facilitated toward the end of his life, which were also continued in the early years of his son’s reign. However, the freedoms media activists worked so hard to obtain at the end of the last century have (...) rapidly begun to erode, particularly after the 2003 terrorist attacks in Casablanca. Morocco remains an important Arab ally to both the United States and Europe, but the monarchy risks that relationship by tightening the reigns on speech and violating international human rights laws. Moreover, the monarchy puts itself at risk domestically every time it imprisons a journalist or imposes a bankrupting fine on a popular periodical, as Moroccan human rights groups grow less enchanted by their king. Over the last two years, criminal charges against the media have increased significantly, causing some publications to close and leaving a number of journalists in jail for their writings. In addition, since 2008, the Moroccan government has begun to censor the Internet, arresting bloggers and satirists and temporarily suspending access to popular websites, such as YouTube. This article explores Morocco's obligations under international and domestic law relating to freedom of expression and examines some recent court cases involving the Moroccan media. (shrink)

Abstract:AbstractThis article examines how representations of women of color in the 1970s shaped and were shaped by US feminist print cultures. Critiques of the US women's liberation movement importantly focus on its whiteness and US-centrism, deployment of concepts such as sisterhood, and practices such as tokenization. I propose a shift the terms of this conversation through a semiotic and affective analysis of representations of women of color across a range of US feminist periodicals published during the 1970s. Specifically, I identify (...) patterns in the representation of figures of Indochinese and other revolutionary women, attending to what is consistent and what varies in their representation. I argue that the revolutionary, antiracist, antisexist, and anti-imperialist struggles of women of color lent US feminism a weight that countered the ways movement outsiders—particularly mainstream media and the New Left—trivialized and devalued feminist activism. This paper thus seeks to demonstrate that portrayals of women of color countered not only sexism but also the implicit racism in dominant narratives characterizing the women's liberation movement. (shrink)

Presentation of Dossier Gender and Antiquity: problems and methods.

This paper is a study of Dionysian _lysis_, “liberation”_._ We begin with the suggestion that in the description of the _mania telestike _in Plato’s _Phaedrus_ 244d-245a, the best candidate among Dionysian ritual practices abstracted by Socrates’ rhetoric is maenadic trance. The maenadic references also accompany the testimonies on Dionysos _Lysios_ in Corinth, Sicyon and Thebes, but here the evidence invites us to widen the scope of Dionysian cult practices and look at the god’s Mystery cults, notably at the evidence provided (...) by the golden leaves founded in initiated sepultures. We propose then an exclusively Dionysian reading of the Pelinna leave. This reading leans on: an analysis of the leaf’s text; a critique of the interpretations associating _lysis_ with the expiation of the Titans’ crime; an examination of Persephone’s role; the meaning of _lysis_ in OF 350 Bernabé; and the linking up of the famous passages of Plato’s _Republic_ dealing with initiations with the dynamics of postponed punishment in ancient Greek representations of divine justice. Finally, the article suggests that Dionysian _lysis_ is concerned with liberation not only after death, but also during the life of the initiated. In conclusion, it goes back to Plato’s _Phaedrus_ 245a, in order to contrast Dionysian maenadic and mystic trance. (shrink)

Cet article est une étude sur la lysis, la « libération » dionysiaque. On commence avec la suggestion que dans la description de la mania telestike dans le Phèdre 244d-245a, le meilleur candidat parmi les pratiques cultuelles dionysiaques à l’opération de soustraction résultante de la rhétorique socratique c’est la transe ménadique. Les références ménadiques accompagnent également les témoins sur Dionysos Lysios à Corinthe, Sicyone et Thèbes, mais ici les sources nous invitent à élargir l’horizon des pratiques cultuelles dionysiaques pour regarder (...) les cultes à mystère en l’honneur du dieu, notamment aux renseignements des lamelles d’or trouvées dans des sépultures des initiés. Puis, on entreprend de proposer une lecture exclusivement dionysiaque de la lamelle de Pélinna. Cette lecture prend appui sur: une analyse du texte de la lamelle ; une critique des interprétations qui mettent la lysis en rapport avec l’expiation du crime des Titans ; un examen du rôle de Perséphone ; la signification de lysis dans l’OF 350 Bernabé ; l’articulation des célèbres passages de la République où il est question des initiations avec les dynamiques de la punition différée dans les représentations grecques anciennes de la justice divine. Puis, l’article suggère que la lysis dionysiaque porte sur une délivrance non seulement après la mort, mais aussi pendant la vie des initiés. En conclusion, l’étude revient au Phèdre 245a pour mettre en contraste les transes ménadique et mystique. (shrink)

This study refined the concept of resilience and developed four valid and reliable subscales to measure resilience, namely, Determination, Endurance, Adaptability and Recuperability. The study also assessed their hypothesized relationships with six antecedent variables (worry, physiological needs satisfaction, organizational socialization, conscientiousness, future orientation and Chinese values) and with one outcome variable (nurses’ career success). The four new 10‐item subscale measures of personal resilience were constructed based on their operational definitions and tested for their validity and reliability. All items were included (...) in a questionnaire completed by 244 full‐time nurses at two hospitals in China. All four measures demonstrated concurrent validity and had high reliabilities (from 0.74 to 0.78). The hypothesized correlations with the personality and organizational variables were statistically significant and in the predicted directions. Regression analyses confirmed these relationships, which explained 25–32% of the variance for the four resilience facets and 27% of the variance for the nurses’ career success. The results provided strong evidence that organizational socialization facilitates resilience, that resilience engenders career success and that identifying the four resilience facets permits a more complete understanding of personal resilience, which could benefit nurses, help nurse administrators with their work and also help in treating patients. (shrink)

This volume investigates the reasons why Plotinus, a philosopher inspired by Plato, made critical use of Epicurean philosophy. Eminent scholars show that some fundamental Epicurean conceptions pertaining to ethics, physics, epistemology and theology are drawn upon in the Enneads to discuss crucial notions such as pleasure and happiness, providence and fate, matter and the role of sense perception, intuition and intellectual evidence in relation to the process of knowledge acquisition. By focusing on the meaning of these terms in Epicureanism, Plotinus (...) deploys sophisticated methods of comparative analysis and argumentative procedures that ultimately lead him to approach certain aspects of Epicurus' philosophy as a benchmark for his own theories and to accept, reject or discredit the positions of authors of his own day. At the same time, these discussions reveal what aspects of Epicurean philosophy were still perceived to be of vital relevance in the third century AD. (shrink)

People tend to confuse winning freedom with conversion to capitalism. It is doubtful that the joys of capitalism are enough to free peoples.... The American "revolution" failed long ago, long before the Soviet one. Revolutionary situations and attempts are born of capitalism itself and will not soon disappear, alas. Philosophy remains tied to a revolutionary becoming that is not to be confused with the history of revolutions.--from Two Regimes of MadnessCovering the last twenty years of Gilles Deleuze's life, the texts (...) and interviews gathered in this volume complete those collected in Desert Islands and Other Texts. This period saw the publication of his major works: A Thousand Plateaus, Cinema I: Image-Movement, Cinema II: Image-Time, all leading through language, concept and art to What is Philosophy?. Two Regimes of Madness also documents Deleuze's increasing involvement with politics. Both volumes were conceived by the author himself and will be his last. Michel Foucault famously wrote: "One day, perhaps, this century will be Deleuzian." This book provides a prodigious entry into the work of the most important philosopher of our time. Unlike Foucault, Deleuze never stopped digging further into the same furrow. Concepts for him came from life. He was a vitalist and remained one to the last. This volume restores the full text of the original French edition.The philosopher Gilles Deleuze published twenty-five books, including five in collaboration with Félix Guattari. (shrink)

Bergson interprets Plotinian mysticism in the light of his distinction between two different kinds of mysticism: one which translates union with God into action, the other which translates it into contemplation. Plotinus embodies the highest expression of the latter, intellectual mysticism. This thesis runs through Bergson’s oeuvre from his early works to Les Deux Sources de la morale et de la religion. The present study traces its origins back to a reading of Ennead VI 9 on the basis of notes (...) in the philosopher’s own hand, in all likelihood pertaining to the lecture course he delivered at the Collège de Fance in 1901-1902. These notes, here published for the first time, show that a careful engagement with the Plotinian text led Bergson to stress the continuity between two forms of ecstasy, regarded as stages in the soul’s return to its source: in the first stage, the soul reverts to the intelligible and identifies with it (intellectual ecstasy); in the second, the intellect, united with itself, attains ultimate unity (supra-intellectual ecstasy). In both cases, the soul does not identify with God’s creative will and hence the ecstasy it experiences is still a theoretical, or intellectual, one. (shrink)

Est-il possible de donner a la metaphysique un statut scientifique tel qu'elle soit en mesure de controler toute la realite? En particulier, est-il possible d'appliquer un tel programme a la meta-ontologie neoplatonicienne, qui pose comme principe de toute realite l'Un ineffable, au-dela de l'etre? La reponse positive a cette question se trouve au fondement de la querelle entre les neoplatoniciens sur l'architecture de la meta-ontologie. Cette etude esquisse la premiere phase de ce debat qui eut comme protagonistes les philosophes les (...) plus affirmes du IIIe et IVe siecle apres J.C.: Plotin, Porphyre et Jamblique. Elle vise a mettre en evidence le trajet epistemique que Jamblique a parcouru. La polemique qu'il conduit contre ses predecesseurs sert ici de fil conducteur pour suivre la demarche de cette legitimation. Elle est aussi l'indice d'un programme de recherche, un paradigme implicite, qui determine la selection et la formulation des problemes philosophiques et la validite des reponses, donc aussi le choix des methodes de preuve et des procedures de persuasion. (shrink)

The "genetic bomb" marks a turn in the history of humanity. The accident is a new form of warfare. It is replacing revolution and war. Sarajevo triggered the First World War. New York is what Sarajevo was. September 11th opened Pandora's box. The first war of globalization will be the global accident, the total accident, including the accident of science. And it is on the way. In 1968, Virilio abandoned his work in oblique architecture, believing that time had replaced space (...) as the most important point of reflection because of the dominance of speed. We were basically on the verge of converting space time into space speed... Speed facilitates the decoding of the human genome, and the possibility of another humanity: a humanity which is no longer extra-territorial, but extra-human. Crespuscular Dawn expands Virilio's vision of the implosion of physical time and space, onto the micro-level of bioengineering and biotechnology. In this cat-and-mouse dialogue between Sylvere Lotringer and Paul Virilio, Lotringer pushes Virilio to uncover the historical foundations of his biotech theories. Citing various medical experiments conducted during World War II, Lotringer asks whether biotechnology isn't the heir to eugenics and the "science for racial improvement" that the Nazis enthusiastically embraced. Will the endocolonizataion of the body come to replace the colonization of one's own population by the military? Both biographical and thematic, the book explores the development of Virilio's investigation of space (architecture, urbanism) and time (speed and simultanaeity) that would ultimately lay the foundation for his theories on biotechnology and his startling declaration that after the colonization of space begins the colonization of the body. (shrink)

This note aims to show that the text attested by the Medieval sources for Plotinus, Ennead IV, 6 (41) 2, 22-24 can be retained, notwithstanding the doubts of several scholars who tried to amend it. Retaining the manuscript tradition enables us to read in the passage three different kinds of vision of the soul : (1) the soul’s ordinary vision of itself, characterized by duality and otherness ; (2) the soul’s vision of intellect and (3) its vision of itself, when (...) she is within the intelligible : both these visions are characterized by the unified duality of the subject and the object of vision. (shrink)

Iamblichus took a clear stand in the late-antique debate on the origin of matter: in his view, matter is generated, in the sense that it is brought about by a higher principle (primary causes) outside physical time. Two passages testify to this conception: In Tim. fr. 38 Dillon (= Procl. In Tim. I, p. 386.8-13 D.) and Ad Porph. (De myst.) p. 196.14-19 Saffrey-Segonds (= VIII3, p. 265.6-10 Parthey). The relation between the two, however, is rather problematic and scholars stand (...) divided: some maintain that Proclus drew the conception expounded in In Tim. fr. 38 from Iamblichus’ commentary by the same title, others that he drew it from Ad Porph. The question is a far from marginal one. It is connected to the problem of the attribution of Ad Porph. and strongly bears upon the issues of Iamblichus’ work method and of his doctrine. Moreover, the very reconstruction of the text of Ad Porph. closely depends on how the analogy connecting it to In Tim. fr. 38 is understood. A reading of the two passages, first each in its own context and then in the light of one another, reveals that In Tim. fr. 38 is based on the lost commentary on the Timeaeus. Consequently, the two passages are seen to adopt a reverse perspective on the subject, so to speak: In Tim. fr. 38 elucidates Plato through Hermes, while Ad Porph. elucidates Hermes by introducing Platonic notions. Finally, with regard to Ad Porph. p. 196.14-19, a suggestion is made to retain the transmitted text. (shrink)

La perception du temps et la mémoire sont présentés dans leur spécificité et dans leur rapport réciproque. Après avoir rejeté deux interprétations, celle selon laquelle la perception du temps est différente chez l’homme et chez les autres animaux, et celle selon laquelle le temps est perçu par la sensation commune, est proposée l’hypothèse de lecture suivante : la perception du temps présuppose des sujets sentants et doués d’imagination. Cela permet de reconstituer, dans un cadre unitaire, la différence et en même (...) temps la coopération entre les facultés de la partie sensitive de l’âme et de montrer que la mémoire, qui présuppose la perception du temps, conserve de façon stable les images. En ce sens elle ordonne les données provenant de la sensation via l’imagination selon une disposition chronologique, disposition sans laquelle ces données seraient illisibles, voire inutiles et inutilisables. (shrink)

There is a catastrophe within contemporary art. What I call the "optically correct" is at stake. The vision machine and the motor have triggered it, but the visual arts haven't learned from it. Instead, they've masked this failure with commercial success. This "accident" is provoking a reversal of values. In my view, this is positive: the accident reveals something important we would not otherwise know how to perceive.-- Paul Virilio, The Accident of ArtUrbanist and technological theorist Paul Virilio trained as (...) a painter, studying under Henri Matisse, Georges Braque, Bazaine and de Stael. In The Accident of Art, his third extended conversation with Sylvère Lotringer, Virilio addresses the situation of art within technological society for the first time. This book completes a collaborative trilogy the two began in 1982 with Pure War and continued with Crepuscular Dawn, their 2002 work on architecture and biotechnology.In The Accident of Art, Virilio and Lotringer argue that a direct relation exists between war trauma and art. Why has art failed to reinvent itself in the face of technology, unlike performing art? Why has art simply retreated into painting, or surrendered to digital technology? Accidents, Virilio claims, can free us from speed's inertia. As technological catastrophes, accidents are inventions in their own right. (shrink)

El problema de la causalidad universal está planteado y resuelto por los filósofos neoplatónicos de la Antigüedad Tardía a partir del principio de acuerdo con el cual todo ente extrae el propio origen a partir de un principio superior y trascendente: el Uno. Sin embargo, sobre esta línea unitaria, t..

Die "Consolatio philosophiae" von Boethius war im Mittelalter ausserordentlich verbreitet. Als eines der wichtigsten Werke der mittelalterlichen Ethik und zugleich Schullektüre wurde sie häufig kommentiert und in die Volkssprachen übertragen. Die in MS. Hamilton 46 der Bodleian Library, Oxford, überlieferte, 1465 abgefasste Übersetzung ist eine von insgesamt vier noch erhaltenen deutschsprachigen Versionen der Trostschrift, die in der 2. Hälfte des 15. Jahrhunderts unabhängig voneinander entstanden sind. Nur im Oxforder Codex wird die deutsche Übersetzung mit ihrer lateinischen Vorlage samt lateinischer Glossen (...) überliefert. Dadurch ist eine einzigartige Grundlage gegeben, von der aus die Arbeitsweise und Intention des Übersetzers genau untersucht werden kann. In der vorliegenden Publikation wird der Boethius-Text der Hamiltoner Handschrift, der sich aus Grund-, Paratext und deutscher Übersetzung zusammensetzt und im Original nur sehr schwer zu lesen ist, zum ersten Mal in Form einer wissenschaftlichen Edition und Studie zugänglich gemacht. Der synoptischen Edition des lateinischen Basistextes samt vielschichtiger Glossen und der deutschen Fassung folgen ein vergleichender Kommentar und zwei Glossare, welche jeweils Übersetzungstechniken und Wortschatz eingehend erschliessen. Der Edition vorausgeschickt ist eine Studie, die sich mit der Sprache und Provenienz der Übertragung, ihrem Entstehungs- und Verwendungskontext, ihrer Stellung innerhalb der deutschen "Consolatio"-Tradition, ihrer Abhängigkeit vom lateinischen Text und den Glossen, mit dem lateinischen Grund- und Paratext sowie den unterschiedlichen Textherstellungsphasen detailliert befasst."--Page 4 of cover. (shrink)

"One day, perhaps, this century will be Deleuzian," Michel Foucault once wrote. This book anthologizes 40 texts and interviews written over 20 years by renowned French philosopher Gilles Deleuze, who died in 1995. The early texts, from 1953-1966, belong to literary criticism and announce Deleuze's last book, Critique and Clinic. But philosophy clearly predominates in the rest of the book, with sharp appraisals of the thinkers he always felt indebted to: Spinoza, Bergson. More surprising is his acknowledgement of Jean-Paul Sartre (...) as his master. "The new themes, a certain new style, a new aggressive and polemical way of raising questions," he wrote, "come from Sartre." But the figure of Nietzsche remains by far the most seminal, and the presence throughout of his friends and close collaborators, Felix Guattari and Michel Foucault. The book stops shortly after the publication of Anti-Oedipus, and presents a kind of genealogy of Deleuze's thought as well as his attempt to leave philosophy and connect it to the outside -- but, he cautions, as a philosopher. (shrink)

'We are all Greeks. Our laws, our literature, our religion, our arts, have their root in Greece', the poet Percy Bysshe Shelley once wrote. It is in Greek that the questions which shaped the destiny of Western culture were asked, and so were the first attempts at an answer, and the search for a method of investigation. This book tries to rediscover the propulsive force that for over two millennia spread, and still lives in our system of thought. By systematically (...) quoting the very words of the leading actors and by tracing their sources, it leads the reader along a path where they will be able to observe the establishment of philosophical ideas and language, in an updated and balanced picture of archaic lore, of the thought of the classical and hellenistic ages, and of the philosophy of late antiquity. The book looks closely at the progress of scientific thought and at its increasing autonomy, while following the evolution of the fruitful yet problematic relationship between the Greek world and the Near East. (shrink)

In an excerpt preserved by John Stobaeus in the chapter of the Anthologion entitled Peri tôn eph’hêmin, Porphyry addresses the issue of the origin of evil within the context of a broader investigation of individual autonomy : is it enough to envisage man as a subject with the freedom to act in order to make him responsible for evil and thus to free God of any responsibility with regard to the ills besetting individuals? An answer to this question is provided (...) on the basis of a comparative reading of the Myth of Er and of Homer. The conclusion reached is that evil is not intrinsic to human nature, but rather concerns certain forms of existence which individuals opt for when they disregard the divine and forego rationality. Consequently, God is not responsible for evil.The exegetical and argumentative strategy adopted by Porphyry in order to support this answer suggests that his stance is a polemical one, targeting Stoics in particular. Against Chrysippus’ reading of the same verses from Homer, which leads to a deterministic perspective, or at any rate one likely to prove inconsistent, Porphyry offers an interpretation of Homer as a coherent thinker and a forerunner of Plato : Homer is seen to have proposed a kind of dichotomy between the self-determination and the necessity that characterise the life of the soul, and as having assigned individuals the faculty of choosing between virtue and vice, thus making them ultimately responsible with regard to evil. (shrink)

The results herein form part of a larger project to characterize the classification properties of the class of submodels of a homogeneous stable diagram in terms of the solvability (in the sense of [1]) of the potential isomorphism problem for this class of submodels. We restrict ourselves to locally saturated submodels of the monster model m of some power π. We assume that in Gödel's constructible universe ������, π is a regular cardinal at least the successor of the first cardinal (...) in which ������ is stable. We show that the collection of pairs of submodels in ������ as above which are potentially isomorphic with respect to certain cardinal-preserving extensions of ������ is equiconstructible with 0 # . As 0 # is highly "transcendental" over ������, this provides a very strong statement to the effect that potential isomorphism for this class of models not only fails to be set-theoretically absolute, but is of high (indeed of the highest possible) complexity. The proof uses a novel method that does away with the need for a linear order on the skeleton. (shrink)

In this paper we describe AGATHA, a program designed to automate the process of theory construction in case based domains. Given a seed case and a number of precedent cases, the program uses a set of argument moves to generate a search space for a dialogue between the parties to the dispute. Each move is associated with a set of theory constructors, and thus each point in the space can be associated with a theory intended to explain the seed (...) case and the other cases in the domain. The space is large and so an heuristic search method is needed. This paper describes two methods based on A* and alpha/beta pruning and also a series of experiments designed to explore the appropriateness of different evaluation functions, the most useful precedents to use as seed cases and the quality of the resulting theories. (shrink)