This bibliography documents John Locke's works published from 1654 through 1800. It includes the publishing history of all known editions and translations, as well as material published in journals, and posthumous materials whenever published.

Due to his innatist theory, James of Viterbo brings original answers to a number of late-thirteenth century questions concerning cognition. While he maintains a certain distinction between the soul and its faculties, and among these faculties, he rejects the Aristotelian distinction between agent and patient intellects. Thanks to its predispositions to knowing, the mind is able to be an agent for itself. Correlatively, James rejects the usual conception of abstraction. Neither does the intellect act on the phantasms, nor the phantasms (...) on the intellect. The intellect simply actualizes a conceptual scheme at the occasion of adequate sensory representations. Since the innate predispositions are the intrinsic principles of cognitive acts, James maintains with Giles of Rome the notion of intelligible species. But he agrees with Godfrey of Fontaines that an act of intellection is nothing else than the fully actualized species itself. He also concedes to Henry of Ghent that the form of an intelligible object need not be ontologically received in the intellect, but can just have an “objective” presence. Finally, thanks again to his theory of predispositions, he has an easy solution to the vexed problems of the knowledge of substance essences and of the self. (shrink)

James of Viterbio is one of the rare medieval authors to sustain a thoroughly innatist philosophy. He borrows from Simplicius the notion of idoneitas (aptitude, predisposition) so as to ground a cognition theory in which external things are not the efficient and formal causes of mental acts. A predisposition has the characteristic of being halfway between potentiality and actuality. Therefore, the subject that has predispositions does not need to be acted upon by another thing to actualize them. External things only (...) “incline” the mind to make use of a stock of cognitive schemes. Consequently, in order to avoid an infinite regress James must adopt innatism. Following the lead of late Neoplatonism, he goes as far as including, not only conceptual schemes, but also perceptual schemes among the inbuilt stock. As a result, James’s theory, while it echoes certain preoccupations and themes that are common in the thirteenth century, proves to be one of a kind. (shrink)

According to the Dominican Thomas of Sutton, the reception of intelligible species in the potential intellect is in every point similar to the actualization of forms in matter, which means that the potential intellect remains completely passive through the whole process of concept acquisition. However, Sutton adds that when the intelligible species are stored in the memory and aggregate in logically organized clusters, thus becoming intellectual habitus, they have a way of being that is not found in material things, namely, (...) incomplete actuality. Without being properly speaking efficient causes of mental processes, they spontaneously tend to emerge by themselves into the light of awareness—even though other elements may in fact block them. This special sort of self-actualization is compatible, Sutton thinks, with the passivity he ascribes to the potential intellect. (shrink)

Ao colocar em evidência a legitimidade de uma instituição defendida por Locke, ou seja, o direito genérico que todos os membros da espécie humana têm de utilizar os recursos da natureza para preservar a sua existência, fca nítido que a propriedade privada exclusiva só é justifcável com o acréscimo de obrigações sociais rigorosas, apresentadas pelo próprio autor, para garantir que ela não prejudique a preservação da existência de qualquer dos membro da espécie, pelo simples fato de que a realidade de (...) uma instituição não pode contradizer o fundamento que lhe confere legitimidade. A partir disso, este texto se propõe a contestar a conclusão de Matthew Kramer de que a tentativa de Locke de estabelecer a legitimidade da propriedade privada no estado de natureza está fadada ao fracasso. (shrink)

"Les etudes recueillies ici ont fait l'objet de communication et de discussions durant les annees 1992-1994, dans le cadre du seminaire du Centre de recherches sur la pensee antique ('Centre Leon Robin'), equipe de l'Universite de Paris-Sorbonne associee au CNRS"--P. 4 of cover.

À l’occasion de la publication en 1939 d’une critique particulièrement virulente du roman de François Mauriac La fin de la nuit, Sartre élabore une théorie de l’usage littéraire des pronoms de la première et de la troisième personne lui permettant de stigmatiser les ambiguïtés inhérentes au style littéraire de Mauriac. Établissant les fondements de son réalisme littéraire, Sartre s’attache à critiquer l’omniscience accordée par Mauriac à son narrateur au nom d’une fidélité d’inspiration phénoménologique à l’expérience de la liberté et à (...) la description minutieuse de la vie de la conscience. Cet article propose une étude des racines philosophiques de la théorie sartrienne de l’usage littéraire légitime de la troisième personne en analysant les raisons pour lesquelles l’opacité de la conscience de soi, bien qu’elle compromette la possibilité de la connaissance de soi, est non seulement inéluctable mais nécessaire à l’expérience de la liberté humaine. On entend ainsi montrer que la cohérence extrêmement forte qui rattache la théorie du roman de Sartre à ses positions philosophiques fondamentales ne justifie pas seulement ses choix littéraires, mais permet d’éclairer la teneur de sa philosophie de l’esprit. (shrink)

Master recherche de sociologie « Changements institutionnels, risques et vulnérabilités sociales » Responsable : Michelle DOBRÉ 2 octobre 2012 Jean CUISENIER Anthropologue, ex Conservateur en Chef du Musée National des arts et Traditions populaires et Directeur de recherche au CNRS. - Anthropologie – Nouvel article.

Les philosophes écrivent avec une aisance surprenante, presque sans retenue pourrait-on dire. Par ailleurs, ils semblent faire usage d’une force d’affirmation qui peut paraître énigmatique. Ils sont ainsi portés à soutenir des choses qui vont contre le sens commun, qui sont même manifestement fausses, mais jouissent malgré tout de prestige et de légitimité. On ajoutera que peu d’entre eux sont enclins à s’expliquer clairement sur ce qui les fait philosopher. Eh bien, entrons dans l’ambiance, dans l’état psychologique et intime où (...) se forge une philosophie. On y découvrira peut-être l’une des plus anciennes formes d’addiction psychique. Quelle est alors la drogue philosophique ? Plus précisément, en quelle manière la philosophie peut-elle relever d’une ivresse, d’un vertige comparable à un état narcotique ? Bien entendu, il faut s’empresser de relever la part d’humour de cette approche. Elle n’en est pas moins utile, car elle aide à s’approprier le geste philosophique. La philosophie pourrait ainsi se défaire de son visage d’aristocratie intellectuelle. (shrink)

Many of the interests protected by public law are regularly violated by powerful private actors. Analysing the application of public law rights to the private sphere, this book develops a theoretical framework for the application of human and constitutional rights in relations between private parties.

While it is possible to consider that the pandemic and the lockdown have produced a collective awareness of our fragility, it is also possible to go further by considering that fragility uncovers ….

L'espere humaine est conflictuelle et gregaire, menacee de toutes parts par la montee aux extremes de la violence. Aussi se trouve-t-elle confrontee a ce probleme urgent: comment vivre ensemble sans s'entre-tuer? Le politique est l'ordre humain en charge de ce probleme, et son objectif est la paix par la justice. Dans ce bref precis didactique, Jean Baechler prouve que le seul moyen d'eviter la guerre et de resoudre des problemes communs dans un monde dangereux et imprevisible est de s'efforcer (...) a l'union politique, meme si celle-ci est bien evidemment extremement difficile a realiser. (shrink)

An analysis of how Mitterand came to power in France and how political power seduced the French Left and became a simulacrum. First published in French in 1985, The Divine Left is Jean Baudrillard's chronicle of French political life from 1977 to 1984. It offers the closest thing to political analysis to be found from a thinker who has too often been regarded as apolitical. Gathering texts that originally appeared as newspaper commentary on François Mitterand's rise to power as (...) France's first Socialist president and the Socialist Party's fraught alliance with the French Communist Party, The Divine Left in essence presents Baudrillard's theory of the simulacrum as it operates in the political sphere. In France, the Left, and even the ultra-Left, had been seduced by power. This scenario—dissected by Baudrillard with deadpan humor and an almost chilling nonchalance—produced a Socialist Party that devoted itself to rallying the market economy and introducing neoliberalism, and replaced an intellectual class with the media stars and hyper-professionals of the spectacle. Starting from the elections of 1977, Baudrillard analyzes—in “real time,” as it were—how the Left's taking of power had in fact been an enaction of not just its own death throes, but those of power itself. The Divine Left outlines a simulation of politics that offers discomfiting parallels to our political world today, a trajectory that has only grown more apparent in recent years: the desire and intention to fail. (shrink)

Un entretien avec Jean-Luc Gleyze, président du Conseil départemental de la Gironde, qui porte avec une vingtaine de départements français un projet d’expérimentation d’un revenu de base d’un montant suffisant, d’au moins mille euros, automatique, inconditionnel, mais dégressif, c’est-à-dire dépendant des revenus de chacun.

Jean-Olivier Roy | : L’étude des nations et du nationalisme autochtones contemporains présente des défis en raison des divergences, chez les penseurs et les acteurs politiques, quant à leur nature et leur interprétation. Nous constatons que le nationalisme autochtone, à la base principalement ethnique ou culturel, accorde de plus en plus d’importance aux revendications politiques, dépassant ainsi les simples protections culturelles. Cet article pose l’hypothèse que les nations et le nationalisme autochtones, malgré les références aux traditions et à leur (...) origine immémoriale, sont des construits en perpétuelle mutation, notamment sous l’influence des nationalismes environnants et de la modernité politique. Pour développer cette hypothèse, nous examinons les propos des acteurs et des penseurs au moyen des différentes théories de la nation. | : The study of indigenous nations and nationalism poses several challenges based on the disagreements that their interpretation poses for the theorists and political actors alike. We note that indigenous nationalism, based on ethnic or cultural grounds, attributes increasing importance to political demands, thereby leaving behind claims for cultural protections. This article argues that despite references to tradition and culture, indigenous nations and nationalisms are in constant flux, subject to the influences of nationalisms around them and the demands of political modernity. To support this claim, we examine the proposals by several theorists and political actors across theories of the nation. (shrink)

Jean-Marc Ferry est titulaire de la Chaire de Philosophie de l'Europe de l'Université de Nantes, professeur honoraire en Science politique et Philosophie morale à l'Université libre de Bruxelles, auteur notamment des Puissances de l'expérience (1991), l'une des oeuvres les plus importantes récemment publiées dans le champ de la philosophie sociale et politique, de la philosophie tout court (Paul Ricoeur), La Question de l'État européen (2001), Les Grammaires de l'intelligence (2004), La Raison et la Foi (2016).

Jean McCrindle is treasurer of Women Against Pit Closures. In November 1985 Sheila Rowbotham interviewed her on the process through which women became involved in the strike, the impact of this on miners and the trade union officials, and the specific problems of a movement in support of a mainly men's strike which also expresses the autonomous needs of the women. Jean McCrindle reflects on the socialist-feminist politics she brought into her support of the miners’ strike, the interaction, (...) sometimes highly suspicious, sometimes enthusiastic, between the women in the coalfields and feminism, and the implications of the experience for socialism. (shrink)