_Humanizing Education_ offers historic examples of humanizing educational spaces, practices, and movements that embody a spirit of hope and change. From Dayton, Ohio, to Barcelona, Spain, this collection of essays from the _Harvard Educational Review_ carries readers to places where people have first imagined—and then organized—their own educational responses to dehumanizing practices and conditions. Contributors include Montse Sánchez Aroca, William Ayers, Kathy Boudin, Fernando Cardenal, Jeffrey M. R. Duncan-Andrade, Marco Garrido, Jay Gillen, Maxine Greene, Kathe Jervis, Nancy Uhlar Murray, Valerie (...) Miller, Wendy Ormiston, Ana Y. Ramos-Zayas, Vanessa Siddle Walker, Arthur E. Thomas, and Travis Wright. (shrink)

The postconflict Rwandan state has crafted a “we are all Rwandans” national identity narrative without ethnicity, in the interest of maintaining a delicate, postgenocide peace. The annual genocide commemoration period called Kwibuka—“to remember”—which takes place over the course of one hundred days every year, is an underresearched part of this narrative. During the commemoration period, génocidaires’ confessions increase dramatically; these confessions lead the government to previously undiscovered graves all over the country, just as confessions given during the grassroots justice system—gacaca—did (...) in the more immediate aftermath of the genocide. According to a prominent government official known for his prison outreach, the Rwandan government no longer provides incentives for prisoners to confess. Instead, he stated in a 2017 interview, those who speak up over twenty years later are simply “moved by the spirit of Kwibuka.” When confessions are made, memories of past action are used by the state, seemingly toward an ultimate end of reinforcing the national master narrative, to subsume the individual memories of innocent survivors into the national collective memory. This paper explores the questions around the state’s evolving use of prisoner confessions, both how those confessions are obtained, and how they factor into commemoration practices now. (shrink)

On peut difficilement contester l’importance de la traduction du Timée (17a-53c) par un certain Calcidius, accompagnée d’un commentaire d’une section plus courte (31c-53c), datant du ive siècle de notre ère. Comme le note Béatrice Bakhouche (p. 58), ce texte est, avec le Commentaire au Songe de Scipion de Macrobe, les Noces de Mercure et Philologie de Martianus Capella et la Consolation de Philosophie de Boèce, un des quatre « maîtres-livres‑» qui ont assuré la transmission de l’héritage phil...

Dans cet ouvrage important et original, David Sedley examine les systèmes philosophiques de l’Antiquité qui défendent l’idée d’une cause divine pour l’ori­gine du monde (d’où la notion de creationism) et ceux qui n’admettent pas une intervention de ce genre. Le livre comporte sept chapitres, sur Anaxagore, Empédocle, Socrate, Platon, les atomistes (Démocrite et Épicure), Aristote, et les stoïciens, avec un épilogue sur Galien. Le livre est déjà l’un des plus discutés sur ce sujet, et a ouvert...

La notion de « pensées de dieu », qui apparaît dans des textes médioplatoniciens et que l'on retrouve chez Sénèque et Épictète, permet de saisir comment ces auteurs comparent la connaissance humaine et la raison divine. Les développements de cette comparaison aident en outre à comprendre, d'une part, le rapport entre épistémologie et physique dans le stoïcisme et, d'autre part, les rapports entre ces deux domaines et l'éthique des relations sociales.

Cet ouvrage, qui contient les actes d’une conférence internationale tenue en mars 2008 à l’Université Catholique du Sacré Cœur de Milan, permet de mesurer les progrès réalisés dans la connaissance de Stobée depuis les Doxographi Graeci de Diels, sur les plans tant philologique que doxographique et thématique. L’épaisseur du volume, muni d’un index locorum et d’une bibliographie étoffée, interdit de faire autre chose, dans le cadre d’un compte-rendu, qu’indiquer brièvement les points saillants...

Introduction: Laughter as an expression of human nature in the Middle Ages and the early modern period: literary, historical, theological, philosophical, and psychological reflections -- Judith Hagen. Laughter in Procopius's wars -- Livnat Holtzman. "Does God really laugh?": appropriate and inappropriate descriptions of God in Islamic traditionalist theology -- Daniel F. Pigg. Laughter in Beowulf: ambiguity, ambivalence, and group identity formation -- Mark Burde. The parodia sacra problem and medieval comic studies -- Olga V. Trokhimenko. Women's laughter and gender politics (...) in medieval conduct discourse -- Madelon Köhler-Busch. Pushing decorum: uneasy laughter in Heinrich von Dem Türlîn's Diu crône -- Connie L. Scarborough. Laughter and the comic in a religious text -- John Sewell. The son rebelled and so the father made man alone: ridicule and boundary maintenance in The Nizzahon vetus -- Birgit Wiedl. Laughing at the beast: the judensau: anti-Jewish propaganda and humor from the Middle Ages to the early modern period -- Fabian Alfie. Yes . . . but was it funny? Cecco Angiolieri, Rustico Filippi and Giovanni Boccaccio -- Nicolino Applauso. Curses and laughter in medieval Italian comic poetry -- Feargal Béarra. Tromdhámh guaire: a context for laughter and audience in early modern Ireland -- Jean E. Jost. Humorous transgression in the non-conformist fabliaux: a Bakhtinian analysis of three comic tales -- Gretchen Mieszkowski. Chaucerian comedy: Troilus and Criseyde -- Sarah Gordon. Laughing and eating in the fabliaux -- Christine Bousquet-Labouérie. Laughter and medieval stalls -- Scott L. Taylor. Esoteric humor and the incommensurability of laughter -- Jean N. Goodrich. The function of laughter in The second shepherds' play -- Albrecht Classen. Laughing in late-medieval verse and prose narratives -- Rosa Alvarez perez. The workings of desire: Panurge and the dogs -- Elizabeth Chesney Zegura. Laughing out loud in the Heptaméron: a reassessment of Marguerite de Navarre's ambivalent humor -- Lia B. Ross. You had to be there: the elusive humor of the Sottie -- Kyle Diroberto. Sacred parody in Robert Greene's Groatsworth of wit -- Martha Moffitt Peacock. The comedy of the shrew: theorizing humor in early modern Netherlandish art -- Jessica Tvordi. The comic personas of Milton's Prolusion VI: negotiating masculine identity through self-directed humor -- John Alexander. Ridentum dicere verum (using laughter to speak the truth): laughter and the language of the early modern clown "pickelhering" in German literature of the late seventeenth century (1675-1700) -- Thomas Willard. Andreae's ludibrium: Menippean satire in The chymische hochzeit -- Diane Rudall. The comic power of illusion-allusion -- Allison P. Coudert. Laughing at credulity and superstition in the long eighteenth century. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Oberlin's First Philosopher* EDWARD H. MADDEN ASA MAHANWAS THE FroST president of Oberlin College (1835-50) and professor of moral philosophy--the usual pattern during these years of "academic orthodoxy" when Christianity was purveyed in American colleges as the philosophy.1 The orthodox professors argued philosophical points very little but rather "presented" and "illustrated" their basic truths. 2 In some ways Mahan fit the stereotype. He did not always probe deeply into (...) questions or always offer reasons for his conclusions. His books are full of phrases like "it could not be otherwise", "no one, it is presumed, will deny that", "it is intuitively evident", "everyone cannot but know", and so on. And he frequently cited other philosophers, as well as the Scriptures, as "authorities." He even cited lengthy passages from Jonathan Edwards whenever he could, even though he differed with Edwards on almost every major point f In more important ways Mahan, however, does not fit the stereotype. Unlike Francis Wayland and most of the other academic orthodoxy before 1850, he had read, and been influenced by, German and French philosophers as well as the Scottish realists. Mahan was particularly influenced by Kant and Cousin. An astute contemporary reviewer remarked that Mahan, like Cousin, was an eclectic. "His eclecticism degenerates sometimes into the merely aggressive, and he delights occasionally in strange and incongruous combinations of Kant, Coleridge, Cousin and himself, but showing here and there great vigor and acuteness, and very considerable philosophical ability." a The aggressiveness of Mahan also sets him apart from the rest of the orthodoxy. He was too fiery by temperament to pass up polemics and hence got to the heart of some basic philosophical problems. He attacked the Edwardian doctrine of determinism and was led, by the vigor of his attack, into what many nineteenth-century Christians considered heresy3 He attacked utilitarianism in all its forms, including Paley's, in a far more consistent and thorough fashion than Francis Wayland and the other followers of Scottish realism and English intuitionism. And first and foremost he vigorously attacked the moral philosophy of his colleague Charles Grandison Finney, famous evangelist, professor of theology, and president-to-be of Oberlin. The spiritedness of his criticisms frequently aroused the ire of his Oberlin colleagues, but the spirited- *Research for some of the material in this paper was made possible by a grant from the Penrose Fund of the AmericanPhilosophicalSociety. ~Cf. Herbert W. Schneider, A History o] American Philosophy (2nd ed.; New York: Columbia University Press, 1963),pp. 195-220; and Joseph L. Blau, Men and Movements in American Philosophy (New York: Prentice-Hall, Inc., 1952). 2Cf. E. H. Madden, "Francis Wayland and the Limits of Moral Responsibility," Proceedings o] the American Philosophical Bociety, Vol. 106 (1962),pp. 348-359. *Quoted by R. S. Fletcher in his History o] Oberlin College (Oberlin, Ohio, 1943),II, 701. 4Fletcher, I, 223-231. [57] 58 HISTORY OF PHILOSOPHY hess fortunately was accompanied by a "considerable philosophical ability" that merits close attention. I Mahan's critique of Edwards appears in his Doctrine o] the Will, first published in 1844. According to Mahan, "Edwards stands convicted of a fundamental error in philosophy, an error which gives form and character to his whole workmthe confounding of the Will with the Sensibility, and thus confounding the characteristics of the phenomena of the former faculty with those of the phenomena of the latter." 5 The trouble is that the whole of Edwards' work "is constructed without an appeal to Consciousness, the only proper and authoritative tribunal of appeal in the case." 8 If we attend carefully to consciousness, said Mahan, we can distinguish volition from the strongest desire and hence must distinguish between the separate faculties of will as personal activity and sensation as mere passive impression. The latter does not "act," it merely "suffers." The will is the moving force in life and unless it can be shown that there is some necessary connection between will and sensation--which, in fact, cannot be done--then it follows that the will is free, that is, the source of "personal activity." Mahan's rejection of universal determinism, of course, entailed the rejection of the Calvinistic doctrine of election... (shrink)

this paper offers a critical discussion of Martial Gueroult's philosophical conception of the history of philosophy as a discipline. Gueroult was among the most influential French historians of philosophy in the twentieth century and the author of a long list of monographs on a host of modern philosophers. Gueroult's first book, on Maimon, was published in 1929, quickly followed in 1930 by a monograph on Fichte. In the English-speaking world, he is probably best known for his two-volume Descartes selon l'ordre (...) des raisons and the volumes on parts I and II of Spinoza's... (shrink)

Hans Kelsen est, sans conteste, le juriste le plus important de ce siècle. Il n'y a pas une seule question de théorie juridique qu'on puisse traiter aujourd'hui sans examiner d'abord l'analyse qu'il en fait, mais son œuvre ne concerne pas seulement le droit et la philosophie du droit ; elle touche aussi la philosophie politique, l'épistémologie, l'éthique ou la logique. Sa théorie du droit représente, à côté du réalisme, l'une des deux branches du juspositivisme moderne, connue sous le nom de (...) normativisme et que lui-même appelait " Théorie pure du droit ". Elle se donne comme une théorie scientifique qui se borne à décrire son objet, le droit positif, et qui donc est " pure " de tout jugement de valeur. La pureté ne concerne toutefois que la méthodologie. Le droit, lui, n'est nullement pur, car il exprime des choix moraux et politiques. La doctrine kelsenienne pure apparaît ainsi doublement politique : d'une part, elle se donne pour tâche de mettre en évidence la fonction idéologique du droit ; d'autre part, dans la mesure où elle analyse les dispositifs juridiques comme des moyens au service de certaines fins, elle peut servir de fondement à une véritable technologie juridique. C'est cette technologie que Kelsen prétendait appliquer à la politique et qui fonde aussi bien son travail de constituant - il est le père de la Constitution autrichienne et de la première Cour constitutionnelle - que ses écrits sur la démocratie. La Théorie générale du droit et de l'Etat présente à cet égard un intérêt exceptionnel. Elle a été écrite aux Etats-Unis, où Kelsen s'était réfugié au début de la Seconde Guerre mondiale. Comme le souligne Stanley L. Paulson dans son introduction, elle constitue une étape marquante dans l'évolution de sa pensée entre le néokantisme des origines et l'empirisme des derniers écrits. C'est aussi une présentation claire, systématique et concentrée de l'ensemble de sa doctrine et c'est le seul ouvrage de Kelsen qui porte à la fois sur les conditions de possibilité d'une science empirique du droit, sur la théorie générale du droit au sens strict - l'analyse structurale de tous les ordres juridiques possibles - et sur la théorie générale de l'Etat - l'analyse des concepts constitutifs de tout Etat possible. (shrink)

Pucelle tries to show how the idea of personal liberty is central to Green's ethics. Green's criticisms of other philosophers and the historical context of his philosophy are especially well handled. --W. L. M.

In the preface to his book God the Problem , Gordon Kaufman writes ‘Although the notion of God as agent seems presupposed by most contemporary theologians … Austin Farrer has been almost alone in trying to specify carefully and consistently just what this might be understood to mean.’.

A critical introduction to the philosophy, cognitive science, and moral psychology of fear.

Le présent article offre une nouvelle interprétation du concept aristotélicien d' « imagination » ou phantasia par les moyens d'une lecture attentive du Traité de l'âme, III, 3, tout particulièrement de son début. Aristote soutient que ses prédécesseurs ne peuvent expliquer comment l'erreur se produit. Mais c'est également une difficulté pour sa propre explication des formes de base de la perception et de la pensée, et Aristote introduit la phantasia précisément pour répondre à cette question. Il soutient qu'elle ne peut (...) être réduite aux autres états mentaux et offre donc une nouvelle explication causale du contenu, laquelle explique comment un état mental peut être aussi bien vrai que faux. The present article offers a new interpretation of Aristotle's concept of « imagination » or phantasia through a close reading of On the Soul, 3. 3, with special attention to the chapter's opening. Aristotle argues that his predecessors cannot explain how error can ever occur. But it is equally a difficulty for his own account of the most basic types of perception and thought, and Aristotle introduces phantasia precisely to answer this problem. He argues that it cannot be reduced to other mental states and then offers a new causal account of content which explains how a mental state can be either true or false. (shrink)

Proceedings of a Conference on experience in Medieval natural philosophy.

Il libro, diviso in quattro sezioni, mette in luce un'indagine storica del tutto originale di documenti noti e meno noti sulla figura di Gesù in fonti non cristiane del I secolo; su come il cristianesimo fu conosciuto a Roma già nel I secolo; sulle allusioni al cristianesimo nei romanzi e nelle satire pagane del I-II secolo; su alcuni esempi della prima diffusione del cristianesimo dal Vicino Oriente all'India.