I examine communitarian social theory with an eye to suggesting that the form it most often takes contains resources insufficient to satisfy the aims of those who propose it. This is shown to be the case through an analysis of the writings of Johann Gottfried Herder , the first philosophically rigorous communitarian in the West. Herder's communitarianism, like that of so many of our contemporaries, combines a description of what he believes to be man's ineradicably communal nature with a normative (...) longing for an experience of community we have supposedly lost. But unlike today's communitarians, who usually propose ways for modern man to reattain primordial happiness in communal particularism, Herder became convinced that he could only satisfy his normative longing for community by supplementing his descriptive communitarianism with a radically universalistic theology that took the form of a providential philosophy of history. I conclude that Herder's attempt to fashion a new, humanistic religion as a means to making it possible for him to "live" his communitarianism has much to teach contemporary communitarians as well as their critics. (shrink)

MODERN GERMAN PHILOSOPHY PRESENTS A PECULIAR PUZZLE to the historian of ideas. For most of the early modern period, philosophers throughout Europe had allied themselves with the Enlightenment in its self-proclaimed struggle against dogma, superstition, and ignorance. Yet beginning in late eighteenth century Germany, this situation began to change—so much so that by the early decades of the twentieth century, Germany had become the undisputed home of the philosophical Counter-Enlightenment. If today the most celebrated Counter-Enlightenment figures hail from France or (...) Italy, that should not obscure the fact that the ideas of such authors as Derrida and Foucault, Vattimo and Virilio descend directly from the writings of Nietzsche and Heidegger. All of these theorists are united in their opposition to the Enlightenment and what they see as its detrimental social and political effects in the modern world. Moreover, all of them deny the core assumptions of the Enlightenment: the possibility and goodness of rational discourse dispelling darkness and mystery from human life. Hence, their writings tend to take the form of deconstructive commentaries on seminal texts from the Western philosophical and literary traditions or radically critical analyses of the social and intellectual practices common to the post-Enlightenment world. Above all, these works claim to show that what might superficially appear to be examples of disinterested argument and rational impartiality in those texts and practices are, instead, attempts at violating, marginalizing, delegitimizing, and dominating the “other”—with the “other” defined as the nonrational, unusual, different, or abnormal dimensions of human life and experience. The role of the Counter-Enlightenment theorist is to liberate the “other” from its subjugation at the hands of reason by exposing the myriad ways in which all supposedly enlightened discourses and practices are themselves permeated by the “other” and thus always one step away from collapsing under the weight of their own incoherence. In other words, Counter-Enlightenment philosophy seeks to expose reason’s own inevitable and fatal dependence upon unreason. (shrink)

MODERN GERMAN PHILOSOPHY PRESENTS A PECULIAR PUZZLE to the historian of ideas. For most of the early modern period, philosophers throughout Europe had allied themselves with the Enlightenment in its self-proclaimed struggle against dogma, superstition, and ignorance. Yet beginning in late eighteenth century Germany, this situation began to change—so much so that by the early decades of the twentieth century, Germany had become the undisputed home of the philosophical Counter-Enlightenment. If today the most celebrated Counter-Enlightenment figures hail from France or (...) Italy, that should not obscure the fact that the ideas of such authors as Derrida and Foucault, Vattimo and Virilio descend directly from the writings of Nietzsche and Heidegger. All of these theorists are united in their opposition to the Enlightenment and what they see as its detrimental social and political effects in the modern world. Moreover, all of them deny the core assumptions of the Enlightenment: the possibility and goodness of rational discourse dispelling darkness and mystery from human life. Hence, their writings tend to take the form of deconstructive commentaries on seminal texts from the Western philosophical and literary traditions or radically critical analyses of the social and intellectual practices common to the post-Enlightenment world. Above all, these works claim to show that what might superficially appear to be examples of disinterested argument and rational impartiality in those texts and practices are, instead, attempts at violating, marginalizing, delegitimizing, and dominating the “other”—with the “other” defined as the nonrational, unusual, different, or abnormal dimensions of human life and experience. The role of the Counter-Enlightenment theorist is to liberate the “other” from its subjugation at the hands of reason by exposing the myriad ways in which all supposedly enlightened discourses and practices are themselves permeated by the “other” and thus always one step away from collapsing under the weight of their own incoherence. In other words, Counter-Enlightenment philosophy seeks to expose reason’s own inevitable and fatal dependence upon unreason. (shrink)

German Idealism can be said to have arisen from two main tensions in Kant’s critical philosophy. The first of these concern its epistemological status. Kant had conceived of the Critique of Pure Reason as, at least in part, a “science of ignorance” that clearly delineated what man could count as knowledge from what he could never possibly know. But what was the basis of Kant’s claim to know what can and what cannot count as knowledge? Strictly speaking, the content of (...) Kant’s own philosophy could not be knowledge in the same sense that the findings of the empirical sciences are knowledge, since the “truths” of the critical philosophy are not determined empirically. Rather, Kant arrives at them through an a priori “transcendental deduction” from the “conditions of the possibility of experience.” The critical philosophy would seem to be open to the charge that it represents an arbitrary attempt on the part of one man to dictate what can and what cannot be regarded as knowledge–that, far from being genuinely critical, it was instead an example of the height of dogmatism. For ambitious young admirers of Kant like Reinhold, Fichte, Hölderlin, Schelling, and Hegel, this was unacceptable. (shrink)

As seen in his enthusiastic praise of John Dos Passos's 1919 , Sartre evaluated literary works by how effectively they aim to play a role in fundamental social change. This essay has two goals. One is to show that Sartre's endorsement of committed literature is not undercut if literature fails to play a role in fundamental social change and the other is to show at least some of the ways in which committed literature is successful. Both goals are pursued through (...) a consideration of the literary works of Kurt Vonnegut and Don DeLillo. The former was mentioned briefly but favorably by Sartre in 1971 and the latter, while lacking such direct ties to Sartre, was accused of “sandbox existentialism.” I read both writers as arguments in favor of Sartre's instrumentalist take on literature. (shrink)

This study uses three audit-specific ethical dilemmas to assess the level of ethical reasoning between Chinese accounting students (as proxies for new entrants to the auditing profession) and experienced auditors. A sample of U.S. accounting students is used as a base for comparison. Consistent with expectations based on particularly salient aspects of Chinese national culture, we find the Chinese students’ levels of ethical reasoning to be significantly lower than those of their U.S. counterparts in the two cases that invoked these (...) cultural attributes. In contrast, the Chinese students’ level of ethical reasoning is slightly higher than that of the U.S. students in the third, control case. We further find that the Chinese auditors’ levels of ethical reasoning are even lower than those of the Chinese students in two cases, while not being significantly different in the third. Together, these findings suggest that cross-national differences in auditors’ ethical reasoning depend on the nature of the ethical dilemma and caution against wholesale inferences about ethical reasoning levels in China. (shrink)

This article explores a new form of epistemic injustice related to computers and data mining in our interconnected world. I argue that data mining, as it is currently practiced, not only perpetuates but also contributes to a moral injustice primarily driven by economic factors. By employing Gaile Pohlhaus’s theoretical framework, the paper establishes criteria that classify data mining as a form of epistemic injustice (P1) and demonstrates its differentiation from other known forms in existing literature (P2). Through a comprehensive analysis (...) of data mining’s alignment with these criteria, the article highlights its unique nature and draws attention to its previously overlooked manifestation of epistemic injustice. By comparing data mining to established forms of epistemic injustice, this research underscores the urgent need for a critical examination of this ethical dilemma arising from technological advancements. (shrink)

Well-Structured Mathematical Logic does for logic what Structured Programming did for computation: make large-scale work possible. From the work of George Boole onward, traditional logic was made to look like a form of symbolic algebra. In this work, the logic undergirding conventional mathematics resembles well-structured computer programs. A very important feature of the new system is that it structures the expression of mathematics in much the same way that people already do informally. In this way, the new system is simultaneously (...) machine-parsable and user-friendly, just as Structured Programming is for algorithms. Unlike traditional logic, the new system works with you, not against you, as you use it to structure--and understand--the mathematics you work with on a daily basis. The book provides a complete guide to its subject matter. It presents the major results and theorems one needs to know in order to use the new system effectively. Two chapters provide tutorials for the reader in the new way that symbols move when logical calculations are performed in the well-structured system. Numerous examples and discussions are provided to illustrate the system's many results and features. Well-Structured Mathematical Logic is accessible to anyone who has at least some knowledge of traditional logic to serve as a foundation, and is of interest to all who need a system of pliant, user-friendly mathematical logic to use in their work in mathematics and computer science. (shrink)

Most of us struggle with distraction every day: the familiar feeling that our attention is not quite where it should be. We feel it at work and at home and it can be frustrating and uncomfortable. But what is distraction? In his lucid, timely book, Damon Young shows that distraction is more than too many stimuli, or too little attention. It is actually a matter of value - to be distracted is to be torn away from what is worthwhile (...) in life. And for Young, what is most worthwhile is freedom: not simply rights or legal liberties, but the capacity to patiently, creatively craft one's own life. Exploring the lives of such luminaries as Henri Matisse, Karl Marx, Seneca and Henry James, Young exposes distraction in work, technology, art, politics and intimacy. With warmth and wit, he reveals what is most valuable, and what is best avoided, in the pursuit of a life of one's own. (shrink)

Most of us struggle with distraction every day: the familiar feeling that our attention is not quite where it should be. We feel it at work and at home and it can be frustrating and uncomfortable. But what is distraction? In his lucid, timely book, Damon Young shows that distraction is more than too many stimuli, or too little attention. It is actually a matter of value - to be distracted is to be torn away from what is worthwhile (...) in life. And for Young, what is most worthwhile is freedom: not simply rights or legal liberties, but the capacity to patiently, creatively craft one's own life. Exploring the lives of such luminaries as Henri Matisse, Karl Marx, Seneca and Henry James, Young exposes distraction in work, technology, art, politics and intimacy. With warmth and wit, he reveals what is most valuable, and what is best avoided, in the pursuit of a life of one's own. (shrink)

I argue that Kotzee’s model of meta- debate succeeds in identifying illegitimate or fallacious charges of bias but has the unintended consequence of classifying some legitimate and non-fallacious charges as fallacious. This makes the model, in some important cases, counter-productive. In particular, cases where the call for a meta- debate is prompted by the participant with epistemic privilege and a charge of bias is denied by the participant with social advantage, the impasse will put the epistemically advantaged at far greater (...) risk. Therefore, I propose treating epistemic privilege as a variety of expert opinion specifically in cases where meta- debate participants come to an impasse in deliberation. My proposal exposes the problem of interpreting debate contexts as both adversarial and free from social power differentials. (shrink)

Atheists are rarely associated with holiness, yet they can have deeply spiritual experiences. Once such experience of the author exemplified ‘the holy’ as defined by Otto. However, the subjectivism of Otto’s Kantianism undermines Otto’s otherwise fruitful approach. While the work of Hegel overcomes this, it is too rationalistic to account for mortal life. Seeking to avoid these shortcomings, this paper places ‘holiness’ within a self-differentiating ontological unity, the Heideggerian ‘fourfold’. This unity can only be experienced by confronting groundless finite mortality, (...) and the resulting existential disposition is characterized as ‘reverence’. Reverence is gratitude for mortal existence, and existence itself. Moreover, it is as much political as it is ontological, atheistic as it is theistic. (shrink)

This paper considers Grotius's emendations to the text of Tacitus in his 1640 Notae et emendationes, with a particular emphasis on those passages in which Grotius has made a lasting contribution to our understanding of the ancient author: An. 1.32.3, 6.3.1, 11.14.3, 15.47.1, H. 2.1.2, Ag. 10.5, 46.2. It also argues that in four further passages his contribution deserves to loom a little larger in the text, or at least in the apparatus criticus, of Tacitus's works than it presently does. (...) These emendations are a valuable indication of Grotius's close engagement with the text of an author whose style he aims to reproduce in his own historical writings. (shrink)

There are many places that we must save from destruction. Sadly, they are mostly distant from us. If we accept Heidegger's notion of Being-in-the-World, this distance means that we cannot authentically speak of their Being. Even if we 'dwell' in our own lands, we are not 'at home' in these beautiful places. However, if we cannot speak of their Being, of what 'is', how can we ask logging and mining multinationals to stop destroying them? This speechlessness may be overcome with (...) a Whiteheadian process metaphysics, and 'late' Heideggerian poetics. These may then be developed in a concrete community life. (shrink)

The paper examines the emphasis on knowing the inner life of Jesus by a prominent 19th century Liberal Protestant, and Albert Schweitzer's decisive blow to the Life of Jesus movement at the beginning of the 20th century. It gives critiques to both the former and the latter, and identifies the approach of the Liberal Protestants as ‘subjective’ in two senses. While the subjectivity of an interpreter can pose problems in the interpretation of Jesus, it is maintained that the possibility of (...) knowing some aspects of the subjectivity of Jesus cannot be ruled out a priori. A method of correlation is suggested to give a more objective and connected interpretation of Jesus' outer words/actions and his mind. (shrink)

This study investigates: the changes in three major health-related factors—physical activity, non-physical-activity health behavior, and depressive symptoms, and how changes in physical activity were associated with changes in one’s depressive symptoms among young adults, middle-aged adults, and older adults while controlling non-physical-activity health behavior and sociodemographic characteristics among young, middle-aged, and older adults before and after the COVID-19 outbreak lockdown in the United States. A total of 695 participants completed an online questionnaire via MTurk, and participants were asked to recall (...) their physical activity, depressive symptoms, and non-physical-activity health behavior status in January and May of 2020. The IPAQ-SF was used to evaluate individuals’ physical activity, while the CES-D-10 was used to assess depressive symptoms. Covariates included non-physical-activity health behavior and sociodemographic factors. A Bayesian significance testing of changes was used to examine significant changes in physical activity, non-physical-activity behavior, and depressive symptoms in each age group while Bayesian regression analysis was employed to examine how the changes in physical activity were associated with respondents’ depressive symptoms while controlling for individual NHB and sociodemographic characteristics. The results showed that the participants tended to maintain their physical activity levels after the lockdown despite significant increases in sitting time among young and older adults. Decreases in moderate physical activity frequency were associated with a higher level of depressive symptoms. Although young and middle-aged cohorts experienced fewer differences in depressive symptoms compared to their counterparts in the older group, we found no significant heterogeneity effects in the relationships of interest across all age groups. Considering different influences of physical activity on depressive symptoms depending on different levels of activity and ages, more randomized clinical trials with program-based intervention studies should be conducted with different physical activity programs for different age populations. (shrink)

This article attempts a full appreciation of interdependence in Sartre's thinking about practical freedom. The result is an account that opens Sartre's thinking on practical freedom to more than just the empowerment of individuals and groups. Ultimately, this means privileging, perhaps paradoxically, a vision of practical freedom that is greater by being more limited. The trajectory for this attempt is Sartre's 1971 diagnosis of America as “full of myths,” which provokes a critical examination of a vision of freedom in independence. (...) The attempt is then fleshed out through encounters with notions that linger at the fringes of Sartre's thought, namely, happiness, progress, equality and the possibility of everything. (shrink)

Beyond reveals evidence of three of the most sought after universal and human mysteries - the origin of the universe, the location of God's spiritual dimension, and the origin of human consciousness. Beyond unveils a highly syntactic, pragmatic paradigm, a universal, interconnecting system that places access to all pre-existing potential knowledge in the possession of humanity. Dr. Sprock reveals these three discoveries as the Occam's razor (Scientific principle: All things being equal, the simplest explanation tends to be the correct one) (...) of explanations of how the universe was created, the location of God's spiritual dimension, and the origin of human consciousness. This new knowledge takes humanity to its final destination. We can now tap into the universal vault of information that is coded into the universal frequencies within the fabric of the universe that have their origin in the infinite, spiritual dimension of God consciousness. How the systems of the universe function are brought to Earth level and are explained as to how they work in everyday living situations. The emotional burden carried by humans, due to lack of understanding, of why situations and circumstances occur are lifted, freeing you to focus on your life without emotional upheavals that distract you from your destiny's path. Beneficiaries are empowered to choose anew rather than continually recall and repeat undesired patterns of resistance-attraction and self-sabotage. This knowledge will bring greater joy and prosperity into your life. All the dots of modern science and ancient scripture have been connected. The code has been cracked and now will shift the perception human consciousness has of reality, forever. This is a huge game changer for the consciousness of humankind. Once this knowledge is introduced, accepted, and then applied to your daily routines, you will receive the boost needed to surge beyond your 10-12% brain usage at this point in your history. The Bose-Einstein Condensation is in direct concurrence with Dr. Sprock's location of God consciousness; the wave/frequency aspect of Nature yields the mental/consciousness; the particle/matter aspect of Nature yields the material. Dr. Sprock applies this phenomenon to the God consciousness/human consciousness connection. Dr. Sprock takes the Condensate a step further and explains the location of God consciousness existing in a spiritual, infinite dimension that spatially extended Spiritual DNA consciousness through frequency (Wave), which then vibrated to form density particles (Matter), creating the three dimensions of the physical universe and the origin of human consciousness. The frequencies carry the codes of God consciousness to human consciousness via the physical brain and the subconscious mind hologram. (shrink)

Construal-level theory emphasizes that representing events at greater spatial, temporal, social, or hypothetical distance results in processing information at high construal levels (more conceptual, abstract). We posit that psychological distance and construal level are somewhat separable constructs, and can have different effects on emotion, and therefore, emotion regulation. We argue that psychological distance influences emotional appraisal, such that increasing distance results in lower emotion intensity, which can be leveraged to down-regulate emotions. However, we consider construal level a mindset, which can (...) occur with either high or low psychological distance. Furthermore, we argue that compared with psychological distance, construal level has a more nuanced relationship with emotion, and changing construal level for the purpose of changing emotion also requires considering the construal level of one's emotion-regulation goals. (shrink)

This essay explores the evolving systems ofjustz$5cation and morality that emerge fiom mother and child dialogues. Contrasting a mother's ethic of care with a surrounding cultural climate of violence, I argue that children are capable of providing insigljt to this seeming socialcontradiction.Ifocus on a series cfconversa- tionsI've had with my nowJiveyear oldson with regard to naturally occurringharm (i.e.yfloods,disease...) and human createdharm (i.e. war, violence,physical intimi- dation). I argue that my son's effortsto "makethe symbolic reap are consistent with philosopher Gareth Matthews' (...) (1980) claim that young children are capable of complexphilosophicalthinkingthoughitmaygodormantatabouteightornineyears of age. M y view is thatphilosophicalthinking between mother and child typifies the feminist ideal that respecful investigation can occur between two parties who are uneyual in terms of socialpower. Though my son is smaller, less experienced, and physically weaker, he has come to believe that these qualities will not be relevant in others' assessment of his explanations of the world. (shrink)

This classic work by one of the most important philosophers and critics of our time charts the genesis and trajectory of the desiring subject from Hegel's formulation in _Phenomenology of Spirit_ to its appropriation by Kojève, Hyppolite, Sartre, Lacan, Deleuze, and Foucault. Judith Butler plots the French reception of Hegel and the successive challenges waged against his metaphysics and view of the subject, all while revealing ambiguities within his position. The result is a sophisticated reconsideration of the post-Hegelian tradition that (...) has predominated in modern French thought, and her study remains a provocative and timely intervention in contemporary debates over the unconscious, the powers of subjection, and the subject. (shrink)

Le thème de la cooccurrence en sciences du langage et en analyse du discours, s’il plonge ses racines beaucoup plus haut, a attendu les dernières années du xxe siècle pour s’imposer, à travers notamment l’approche statistique exploratoire. C’est d’un véritable foisonnement qu’il s’agit aujourd’hui, au sein duquel il a paru utile d’entreprendre de mettre de l’ordre sans dévitaliser les démarches. Historiquement, c’est dans la « London School of linguistics » et dans l’immédiat après-guerre que...

The dissertation involves an examination of recent work in Social Epistemology. In particular, I am concerned with the question of how one's social position could affect judgments regarding evidence and confirmation. To answer this question I undertake an investigation of feminist epistemology and philosophy of science. Feminist epistemologists have raised criticisms of the traditional analysis of knowledge by arguing against the primacy of the individual and for a more thorough-going analysis of the community in accounts of knowledge. This shift, in (...) my view, is an important contribution toward a more complete theory of knowledge. Yet feminist epistemology is a controversial contributor to the area of social epistemology generally construed. Thus, in the first chapter I offer a defense of the contributions of feminist epistemology to analytic philosophy, against its various critics. ;In Chapters Two and Three I examine feminists' reliance on Naturalistic models of theory-choice such as Quinean Holism or the later Wittgenstein's Social Constructivism. I argue that the reliance on these models is a tactical mistake for feminists since these models are based on problematic accounts of meaning and truth. Alternatively, I advocate the adoption of a realist meaning theory along the lines proposed by Katz, as well as a rationalized epistemology in the service of explaining deductive and inductive inference. My argument involves showing how realism and rationalism entail the kind of strong program of justification and rational censure which is required if feminists want to successfully condemn existing biased practices. ;Consequently, I propose a reformulation of the distinction between a context of discovery and context of justification. My reformulation differs from the past positivist distinction in that "discovery" rather than being wholly random and subjective, is instead reflective of patterns of social experience. "Justification" is conceived of as more sensitive to the epistemic privilege of varying social standpoints. However, a separation is still maintained between how one comes to arrive at a belief and the methods for justifying that belief. My conclusion is that a partnership between rationalized epistemology and feminist theory can provide rich possibilities for both disciplines. (shrink)

Le thème de la cooccurrence en sciences du langage et en analyse du discours, s’il plonge ses racines beaucoup plus haut, a attendu les dernières années du xxe siècle pour s’imposer, à travers notamment l’approche statistique exploratoire. C’est d’un véritable foisonnement qu’il s’agit aujourd’hui, au sein duquel il a paru utile d’entreprendre de mettre de l’ordre sans dévitaliser les démarches. Historiquement, c’est dans la « London School of linguistics » et dans l’immédiat après-guerre que..

The objective of Working Group 4 of the COST Action NET4Age-Friendly is to examine existing policies, advocacy, and funding opportunities and to build up relations with policy makers and funding organisations. Also, to synthesize and improve existing knowledge and models to develop from effective business and evaluation models, as well as to guarantee quality and education, proper dissemination and ensure the future of the Action. The Working Group further aims to enable capacity building to improve interdisciplinary participation, to promote knowledge (...) exchange and to foster a cross-European interdisciplinary research capacity, to improve cooperation and co-creation with cross-sectors stakeholders and to introduce and educate students SHAFE implementation and sustainability. To enable the achievement of the objectives of Working Group 4, the Leader of the Working Group, the Chair and Vice-Chair, in close cooperation with the Science Communication Coordinator, developed a template to map the current state of SHAFE policies, funding opportunities and networking in the COST member countries of the Action. On invitation, the Working Group lead received contributions from 37 countries, in a total of 85 Action members. The contributions provide an overview of the diversity of SHAFE policies and opportunities in Europe and beyond. These were not edited or revised and are a result of the main areas of expertise and knowledge of the contributors; thus, gaps in areas or content are possible and these shall be further explored in the following works and reports of this WG. But this preliminary mapping is of huge importance to proceed with the WG activities. In the following chapters, an introduction on the need of SHAFE policies is presented, followed by a summary of the main approaches to be pursued for the next period of work. The deliverable finishes with the opportunities of capacity building, networking and funding that will be relevant to undertake within the frame of Working Group 4 and the total COST Action. The total of country contributions is presented in the annex of this deliverable. (shrink)

Martial arts and philosophy have always gone hand in hand, as well as fist in throat. Philosophical argument is closely paralleled with hand-to-hand combat. And all of today’s Asian martial arts were developed to embody and apply philosophical ideas. In his interview with Bodidharma, Graham Priest brings out aspects of Buddhist philosophy behind Shaolin Kung-Fu — how fighting monks are seeking Buddhahood, not brawls. But as Scott Farrell’s chapter reveals, Eastern martial arts have no monopoly on philosophical traditions: Western chivalry (...) is an education in and living revival of Aristotelian ethical theories. Several chapters look at ethical problems raised by the fighting arts. How can the sweaty and brutal be exquisitely beautiful? Every chapter is easily understandable by readers new to martial arts or new to philosophy. (shrink)

L’ouvrage d’Emilie Née, qui vient de paraître dans la collection Essais d’Honoré Champion, se présente comme un précis d’analyse du discours à entrée lexicale. L’auteure, s’appuyant sur un travail doctoral soutenu en 2009, et sur plusieurs publications antérieures, décline tout un savoir théorique et pratique pour faire parler un corpus discursif construit autour d’un mot unique : « insécurité ». Largement instrumentée par l’outil informatique et statistique d’une part, et par l’appareillage ..

Esse artigo investiga a fenomenologia do tempo de Merleau-Ponty e centra seu foco na crítica merleau-pontiana às "Lições sobre a consciência íntima do tempo" de Husserl. A partir dessa crítica e da diferença entre os dois autores, o artigo mostra como Merleau-Ponty se afasta do modelo husserliano de uma fenomenologia da Razão.Merleau-Ponty. Husserl. Tempo. Sujeito. Transcendental. Empírico. Time and Subject The transcendental and the empirical in Merleau-Ponty´s PhenomenologyAbstractThis article investigates Merleau-Ponty´s phenomenology of time and focuses on Merleau-Pontys critique of Husserls (...) Lessons about the intimate consciousness of time. Based on this critique and on the difference between the two authors, the article shows how Merleau-Ponty moves away from the Husserlian model of a phenomenology of Reason.Merleau-Ponty. Husserl. Time. Subject. Transcendental. Empirical. (shrink)

La collection Que sais-je ? vient enfin de s'enrichir d'un numéro consacré à l'analyse du discours. Mieux vaut tard que jamais et le moment semble effectivement particulièrement indiqué pour faire le point sur un champ en pleine reconstruction depuis la parution de deux dictionnaires (Charaudeau & Maingueneau, 2002 ; Détrie, Siblot & Verine, 2002) et le renouveau des études rhétoriques (Amossy, 2000 ; Buffon, 2002 ; Bonnafous et alii, 2003 ; Doury & Moirand, 2004 ; actes du colloque d'Albi, 2.

Resumo: O artigo investiga a presença de Bergson na obra de Merleau-Ponty e o labirinto de questões que aí se desdobra. Procura mostrar como, na avaliação de Merleau-Ponty, o conceito de natureza em Bergson o impede de passar à história. Para tanto, toma como referência e debate Presença e campo transcendental, de Bento Prado Júnior.: This paper investigates the presence of Bergson in the work of Merleau-Ponty, and the labyrinth of questions that unfold from there. It shows how, for Merleau-Ponty, (...) Bergson's concept of nature prevented him from moving on to history. For this purpose, we take as a starting point Bento Prado Júnior's "Presença e campo transcendental". (shrink)

Esse artigo investiga a fenomenologia do tempo de Merleau-Ponty e centra seu foco na crítica merleau-pontiana às "Lições sobre a consciência íntima do tempo" de Husserl. A partir dessa crítica e da diferença entre os dois autores, o artigo mostra como Merleau-Ponty se afasta do modelo husserliano de uma fenomenologia da Razão.Merleau-Ponty. Husserl. Tempo. Sujeito. Transcendental. Empírico. Time and Subject The transcendental and the empirical in Merleau-Ponty´s PhenomenologyAbstractThis article investigates Merleau-Ponty´s phenomenology of time and focuses on Merleau-Pontys critique of Husserls (...) Lessons about the intimate consciousness of time. Based on this critique and on the difference between the two authors, the article shows how Merleau-Ponty moves away from the Husserlian model of a phenomenology of Reason.Merleau-Ponty. Husserl. Time. Subject. Transcendental. Empirical. (shrink)

Este artigo mostra que a crítica foucaultiana do humanismo é antes de mais nada uma autocrítica tornada possível pela descoberta de Foucault de que há um vínculo estreito entre as ciências humanas e experiências humanas negativas. A radicalização do negativo conduz Foucault à idéia de uma experiência sem sujeito e põe fim ao seu projeto original de tipo fundacionista, bem como a todo solo sobre o qual o humano pudesse se assentar. Para isso, Foucault teve que superar os sortilégios da (...) dialética, verdadeira matriz de todos os humanismos, e seu interminável jogo do "mesmo" e do "outro".This article argues that Foucault's criticism of Humanism is before all a self-criticism that became possible by Foucault's discovery of a tight link between Human Sciences and human negatives experiences. The radicalization of negative leads Foucault to a subjectless experience and brings his original foundational project to an end, as well as all surface on which human being can settle. Therefore, Foucault had to overcome dialectic plots, the true origin of all Humanisms, and its endless game of "self" and "other". (shrink)

The aim of this paper is to present Merleau-Ponty’s criticism of Sartre’s ontology of being and nothingness. Against the model of contradiction, typical of that ontology, Merleau-Ponty resorts to the Kantian notion of negative grateness and its model of real opposition.Este texto pretende mostrar a crítica de Merleau-Ponty à ontologia do ser e do nada de Sartre. Contra o modelo da contradição, típica dessa ontologia, Merleau-Ponty retoma a noção kantiana de grandeza negativa e o seu modelo de oposição real.

Dans un format éditorial accessible à tous (127 pages + index et bibliographie) et pour une somme modique (9 euros), Alice Krieg-Planque propose un ouvrage dont la lecture apparaît utile à tous ceux qui étudient les discours et leur circulation dans l’espace public, réfléchissent sur le rapport entre langage et société, s’interrogent sur le cadre interdisciplinaire de l’analyse du discours aujourd’hui. S’appuyant sur sa thèse remarquée Emergence et emplois de la formule « purification ethniqu..

Dans un format éditorial accessible à tous (127 pages + index et bibliographie) et pour une somme modique (9 euros), Alice Krieg-Planque propose un ouvrage dont la lecture apparaît utile à tous ceux qui étudient les discours et leur circulation dans l’espace public, réfléchissent sur le rapport entre langage et société, s’interrogent sur le cadre interdisciplinaire de l’analyse du discours aujourd’hui. S’appuyant sur sa thèse remarquée Emergence et emplois de la formule « purification ethniqu...

L’ouvrage d’Emilie Née, qui vient de paraître dans la collection Essais d’Honoré Champion, se présente comme un précis d’analyse du discours à entrée lexicale. L’auteure, s’appuyant sur un travail doctoral soutenu en 2009, et sur plusieurs publications antérieures, décline tout un savoir théorique et pratique pour faire parler un corpus discursif construit autour d’un mot unique : « insécurité ». Largement instrumentée par l’outil informatique et statistique d’une part, et par l’appareillage...

La collection Que sais-je? vient enfin de s'enrichir d'un numéro consacré à l'analyse du discours. Mieux vaut tard que jamais et le moment semble effectivement particulièrement indiqué pour faire le point sur un champ en pleine reconstruction depuis la parution de deux dictionnaires (Charaudeau & Maingueneau, 2002 ; Détrie, Siblot & Verine, 2002) et le renouveau des études rhétoriques (Amossy, 2000 ; Buffon, 2002 ; Bonnafous et alii, 2003 ; Doury & Moirand, 2004 ; actes du colloque d'Albi, 2...

Décisif ouvrage que ce dernier opus de François Rastier. Après Sémantique interprétative (1987), et dans le fil conducteur de Arts et sciences du texte (2001), qui furent des références pour une génération de chercheurs, l’auteur nous propose une réflexion réinventée sur un objet renouvelé. L’ambition du propos, telle qu’elle s’énonce dans le sous-titre de l’ouvrage, est de théoriser tout autant que pratiquer, une sémantique de corpus encore aujourd’hui dans les limbes. Ce projet, que Rastier..

Décisif ouvrage que ce dernier opus de François Rastier. Après Sémantique interprétative (1987), et dans le fil conducteur de Arts et sciences du texte (2001), qui furent des références pour une génération de chercheurs, l’auteur nous propose une réflexion réinventée sur un objet renouvelé. L’ambition du propos, telle qu’elle s’énonce dans le sous-titre de l’ouvrage, est de théoriser tout autant que pratiquer, une sémantique de corpus encore aujourd’hui dans les limbes. Ce projet, que Rastier...

La collection « Lettres numériques » d’Honoré Champion est un des rares lieux éditoriaux aujourd’hui qui s’applique à promouvoir des ouvrages de philologie numérique. L’essai de Margareta Kastberg Sjöblom ne déroge pas à la ligne éditoriale fixée par les directeurs de collection, François Rastier et Jean-Marie Viprey, et propose une étude linguistique assistée par ordinateur de l’œuvre littéraire de Jean-Marie Le Clézio. La force de l’ouvrage tient d’abord dans le corpus étudié et la méthode ..

La collection « Lettres numériques » d’Honoré Champion est un des rares lieux éditoriaux aujourd’hui qui s’applique à promouvoir des ouvrages de philologie numérique. L’essai de Margareta Kastberg Sjöblom ne déroge pas à la ligne éditoriale fixée par les directeurs de collection, François Rastier et Jean-Marie Viprey, et propose une étude linguistique assistée par ordinateur de l’œuvre littéraire de Jean-Marie Le Clézio. La force de l’ouvrage tient d’abord dans le corpus étudié et la méthode...