Tome 1. no. 3. L'homme s'affranchit du mystère -- tome 2. La connaissance est un trésor -- tome 3. Ce n'est pas vrai, ce n'est pas neuf, ce n'est pas de vous.

Cornelius Castoriadis is one of the very few social and political philosophers – modern and ancient – for whom a concept of imagination is truly central. In his work, however, the role of imagination is so overarching that it becomes difficult to grasp its workings and consequences in detail, in particular in its relation to democracy as the political form in which autonomy is the core imaginary signification. This article will proceed by first suggesting some clarifications about Castoriadis’s employment of (...) the concept. This preparatory exploration will allow us in a second step to discuss why the idea of democracy is closely linked to tragedy, and why this linkage in turn is dependent on the centrality of imagination for human action. In a third conceptual step, finally, we suggest that any concept of imagination will need to take into account the plurality and diversity of the outcomes of the power of imagination. Thus, the question of the nature of the novelty that imagination creates needs to be addressed as well as the one of the agon in the face of different imagined innovations in a given democratic political setting. As a consequence of this shift in emphasis, to be elaborated further, one will be able to say more about one question of which Castoriadis was well aware, which he never addressed himself in detail, though: the decline and end of polities and political forms, the question of political mortality. (shrink)

“If anthropology and history once begin to collaborate in the study of … societies, it will become apparent that the one science can achieve nothing without the help of the other,” said Claude Levi-Strauss. This statement is so immediately sensible in a plain, common-sense way, that only an examination of historical and anthropological practices reveal that such a collaboration is neither as frequent nor as complete as it ought to be.Anthropologists traditionally studied preliterate societies, historians, literate ones. Preliterate societies lack (...) written documents (or such documents are rare and often unreliable since they are usually written by untrained observers from outside the culture) and anthropologists found themselves with only oral traditions from which to reconstruct the past. Oral traditions, myths, tales, legends and so on are part of every culture; but the value of such traditions as a source of historical information was considered doubtful by most anthropologists, and historians seemingly had no need of them. The functionalist school of anthropology contributed to our understanding by recognizing the value and importance of oral histories in terms of the functions such tales fulfill in a given society. (shrink)

This chapter begins by taking into account alternative views of the ethical subject in Levinas's thought by turning first to its emergence following the coming into being of an autonomous self, depicted principally in the opening sections of Totality and Infinity; and next to its meaning in the context of time and language, as described in his essay “Substitution.” This view is further developed in his major work Otherwise than Being, or Beyond Essence. The chapter then considers the works of (...) Marcel Mauss and Georges Bataille as they bear upon the relation of the individual subject to an economy of the sacred, a self that will be shown to bear striking affinities with the pre-ethical self of Levinas. Finally, it recasts the radical self-giving of Levinas's ethical subject in terms of prodigality and parsimony as they are framed in the conceptual language of classical economics in order to examine some outcomes of unfettered profligacy. The goal is to reconfigure Levinas's ethical subject as one who not only gives but who also stores, not in order to keep but in order to bestow. (shrink)

In queste pagine è delineata la vicenda esistenziale e intellettuale di Edith Stein. Donna straordinaria, è stata capace di racchiudere nella sua persona molte "possibili" vite. Le ha realizzate come ebrea e cattolica, fenomenologa e filosofa cristiana, docente e monaca carmelitana, agnostica e santa. Si tratta di un processo vitale dagli apparenti salti qualitativi, i quali si volgono all'ascolto di un medesimo nucleo identitario. Questa viva "formazione di sé" ha condotto Edith Stein a una "donazione di sé", culminata (...) nell'Olocausto. Il Diario di Edith si sovrappone ai pensieri di Angela Ales Bello, in veste di narratrice d'eccezione. Con la sentita partecipazione della narratrice, e insieme mantenendo il distacco critico della studiosa, viene scoperta la storia di un'anima. Le emozioni e le conquiste intellettuali trovano una sintesi grazie al peculiare approccio ai "fenomeni" che Edith Stein aveva appreso alla scuola di Edmund Husserl, di Tommaso d'Aquino e di Teresa D'Avila. Sintesi mirabile di pensatori che "si danno la mano" al di là dello spazio e del tempo--Front flap. (shrink)

The lives and labour of migrants are increasingly shaped by political precarity and rightlessness in an unevenly globalized world. We argue that ‘undesirableness’ rather than mobility is constitutive of the ‘migrant’ position. Besides underscoring the asymmetrical power relations that define the position of the ‘migrant’ vis-à-vis the receiving state and society, an optic of ‘undesirableness’ also foregrounds the governmental techniques deployed to produce the figure of the ‘migrant’. We suggest that the framing of migrants as ‘unwanted’ is pivotal to the (...) European non-entrée regime, which parallels cultural exclusion through an Orientalization of the discourse on migration. The immutable cultural alterity of the ‘migrant’ is thus presumed to pose a perennial threat to Western ‘liberal’ values. Two assumptions undergird this narrative of the ‘undesirable’ migrant as the quintessential ‘Other’ of the European Self: cultural determination of behaviour in migrant communities, and incompatibility of ‘migrant cultures’ with those of ‘host’ societies. (shrink)

Aristotle was an extraordinary thinker, perhaps the greatest in history. Yet he was preoccupied by an ordinary question: how to be happy. His deepest belief was that we can all be happy in a meaningful, sustained way - and he led by example. In this handbook to his timeless teachings, Professor Edith Hall shows how ancient thinking is precisely what we need today, even if you don't know your Odyssey from your Iliad. In ten practical lessons we come to (...) understand more about our own characters and how to make good decisions. We learn how to do well in an interview, how to choose a partner and lifelong friends, and how to face death or bereavement"--Inside front cover. (shrink)

This chapter uses feminist standpoint theory to investigate Diotima’s epistemic advantage in Plato’s Symposium. Scholars have wondered why Diotima – a woman speaking about the role of erōs in gestation, childbirth, and childrearing – voices the view that Plato privileges most among all the symposiasts (Halperin 1990, Evans 2006, Hobbs 2007). Feminist standpoint theory is useful in developing a novel answer to this question; it supposes that oppressed groups, because they occupy different social locations, often develop epistemic privileges over their (...) dominant counterparts, especially with respect to finding lacunae in dominant narratives (cf. Hartsock 1987, Collins 1990, Harding 1987 and 1993, and Intemann 2016). This chapter proposes that Diotima’s unique social location – she is an older, non-Athenian woman, well versed in gestation, childbirth, and childrearing – disposes her to know something about erōs that the dominant group, the Athenian pederasts, do not. What she knows is that having erōs for something does not merely inspire one to pursue or possess it; by attending to how erōs affects women, she argues that it also manifests as a desire to reproduce what is beloved and care for it. Diotima’s standpoint is epistemically revelatory, then, because it establishes that love is far more than the pursuit of beauty; it is a creative and laborious act. Moreover, her standpoint is ethically revelatory, since she argues that the highest form of love entails fostering and nourishing virtue in others. Understood in this way, Diotima is espousing something like a protofeminist ethics of care. (shrink)

The Association Henri Capitant des Amis de la Culture Juridique Française and the Société de législation comparée joined the academic network on European Contract Law in 2005 to work on the elaboration of a "common terminology" and on "guiding principles" as well as to propose a revised version of the Principles of European Contract Law. The results of this work were sent to the European Commission and have already been published in French. The English translation is now being published by (...) sellier.elp. This work could contribute to the wider European project. The part on the guiding principles could be a component of the CFR, in the form of "black letter" model rules or recitals. The part on terminology is, in itself, useful for the elaboration of the final various linguistic versions of the CFR. It finds its place within the materials which will accompany the model rules. Last but by no means least, the revised version of the PECL should be considered by the European institutions as an alternative set of model rules on contract law. (shrink)

To see "democracy as a tragic regime", as Cornelius Castoriadis did, is to recognize the ever-present risk of democracy’s cancellation, but it also means to emphasize the anti-democratic nature of such cancellation, thus its incompatibility with democracy. In the context of this understanding of democracy, the article takes the political to consist of those relations among people and among institutions within the polis, which aim at deciding about the polis’ fate. It takes the social to be those relations among people (...) and among institutions within the polis, to whom such decisions about the polis’ fate apply and whom they create. If democracy is understood as tension between the two, then the relation between those who decide and those who are subject of the decision is never entirely pacified – hence, always contested and in need of specification. Using the examples of the state of exception and totalitarianism (temporary and permanent self-cancellation), the article argues that these situations are outside a linear continuation with the democratic phenomenon and are due to a displacement, which is akin to the hubristic displacement. (shrink)

The fundamental difference between Castoriadis' and Papaioannou's accounts of the link between tragedy and the political is that Castoriadis insists on a political form whilst Papaioannou insists on a social actor. The starting point for this essay, then, are two thinkers: one whose main interest was a political and philosophical reflection on the social-historical and one whose main interest was a philosophical reflection on the arts. Surprisingly, however, the end situation is one where Castoriadis gives us a political explanation of (...) the link between tragedy and the political whilst Papaioannou gives us a social explanation of the same phenomenon. How can this difference be accounted for? First, distinguishing their respective conceptualisations of the political allows us to see that where one thinker privileges restlessness and revolution, the other privileges law and regime. Second, looking at their depictions of the essential aspects of tragedy places them on opposing sides of the couple hubris- dike, in a way that leads to two radically different conceptualisations of the relation in question. (shrink)

Many who evoke the term solidarity are influenced by an underlying sense of urgency and whether the use of the term plays upon an intellectual concept or harnesses solidarity’s more practical expressions, this political buzzword wields influence. _European Solidarity_ proposes a variety of sophisticated historical and theoretical conceptualizations of solidarity, while simultaneously exposing the practical implications of its contemporary expressions. An empirical investigation of solidarity’s crucial challenges in the EU today and a comprehensive consideration of the history of the term (...) in the context of changing social, religious, and political conditions within Europe, _European Solidarity_ will be required reading for scholars and students of social theory and European studies alike. (shrink)

The Club, by the Greek author Stratis Tsirkas, classified among the political novels, is a work that brings also to the center stage the importance of myths and symbols, both ancient Greek and Judeo-Christian, in the context of the Second World War in the Middle East. People of various nationalities and goals, boundless and completely confused, profaning the sacred and at the same time making sacred the profane, are concentrated around the city of Jerusalem. The novel’s mythic imaginary revolves around (...) three main axes: the first is the sacredness of the city and the importance of the center; the second concerns aquatic symbols and dreams and the third, the symbol of woman. Their analysis will help us to perceive the myths and symbols as modus vivendi and their effect on human consciousness, behavior and action in 1942, during the period of the armed conflict in Europe. (shrink)

Edith Stein's (1891-1942) pivotal philosophical study of being. Includes two appendixes: "Martin Heidegger's Philosophy of Existence" and "The Interior Castle".

Electoral control refers to attempts by an election's organizer to influence the outcome by adding/deleting/partitioning voters or candidates. The important paper of Bartholdi, Tovey, and Trick [1] that introduces control proposes computational complexity as a means of resisting control attempts: Look for election systems where the chair's task in seeking control is itself computationally infeasible.We introduce and study a method of combining two or more candidate-anonymous election schemes in such a way that the combined scheme possesses all the resistances to (...) control possessed by any of its constituents: It combines their strengths. From this and new resistance constructions, we prove for the first time that there exists a neutral, anonymous election scheme that is resistant to all twenty standard types of electoral control. (shrink)

Electoral control refers to attempts by an election's organizer to influence the outcome by adding/deleting/partitioning voters or candidates. The important paper of Bartholdi, Tovey, and Trick [1] that introduces control proposes computational complexity as a means of resisting control attempts: Look for election systems where the chair's task in seeking control is itself computationally infeasible.We introduce and study a method of combining two or more candidate-anonymous election schemes in such a way that the combined scheme possesses all the resistances to (...) control possessed by any of its constituents: It combines their strengths. From this and new resistance constructions, we prove for the first time that there exists a neutral, anonymous election scheme that is resistant to all twenty standard types of electoral control. (shrink)

Originally published: New York: Random House, 1972.

The tendency in the past has been for aruhropobgists to rationalize away the native claim that spirits exist. But in this study, a number of incidents, some of which happened to the author, are described and used to bring this positwistic assumption into question. The author shows that "participant observation" in the fullest sense requires taking the final leap and "going native" in the most complete way possible.

Mussar Yoga is a spiritual practice that engages the whole self in the process of spiritual transformation. It bridges the Jewish spiritual practice of self-study, and the cultivation and discipline of ethical behavior known as Mussar ("instruction" in Hebrew) with the Eight Limbs of Yoga, the ancient Indian eight-fold path for creating union between mind, body and spirit. Mussar provides the structure and focus of the journey of self-inquiry, while yoga offers a means for embodying it. In this clear and (...) structured introduction to Mussar Yoga, you will learn how to explore the physical dimension of soul traits--ethical behaviors and attitudes--such as humility, generosity, enthusiasm and gratitude through yoga poses and the yogic practice of breath work. Intended for the novice as well as the yoga expert, each exercise is accompanied by step-by-step instructions, helpful photographs, mantras and journaling exercises. With practice, Mussar Yoga can help free you from established negative patterns of being, increase your capacity for compassion and acts of goodness, and help you develop a more fulfilling, meaningful life. (shrink)