This book, formed as a series of essays in honour of Professor Carl Baudenbacher, addresses the very art of judicial reasoning, and features contributions from many of the foremost current or former national, supranational, or international judges. This unique volume is intended first and foremost for legal scholars, but its approachable style makes it readily accessible for students and for those with a general interest in the application of the law and justice in today's multi-layered world. The collection of essays (...) is rather more philosophical and reflective as opposed to doctrinal. Each contribution focuses on the nature and operation of justice, the independence of the judiciary, and on judicial style primarily from the perspective of the judges themselves. The book provides perspectives on what it means to be accountable and independent as a judge, the role of language and languages in the quest for justice, while other contributions acquaint readers with the some of the structures of courts themselves, or indeed question for whom judgments are written. Each chapter has been written by a presiding judge, or head of an institution and the book is divided into three parts: - Part I Art and Method - Part II Justice and the Judiciary - Part III Reasoning and Language(s). (shrink)

T. 1. Livres I-V -- t. 2. Livres VI-XII.

Le Commentaire du Traité de l'âme d'Aristote par Thomas d'Aquin est le cinquième des commentaires fondamentaux des oeuvres d'Aristote traduits en langue française. Avec celui des Physiques, de la Métaphysique, de l'Interprétation et des Analytiques, il fonde l'édifice de la philosophie de Thomas d'Aquin et assure les contreforts de sa théologie. Ce traité se présente comme un vaste essai de définition de l'âme et principalement de l'âme humaine, avec en filigrane, une question lancinante : cette âme est-elle immortelle? Si ce (...) traité est l'un des plus courts d'Aristote, et selon ses propres termes, encore à l'état d'ébauche, il est construit avec une rigueur méthodologique qui en fait une sorte de modèle pour toute réflexion philosophique. Thomas propose une explication reconnue comme des plus limpides, et introduit à un livre encore loué deux millénaires plus tard par Hegel, Marx ou Darwin. Comme le reste de l'oeuvre d'Aristote, il connaît aujourd'hui un regain d'intérêt remarquable et le commentaire de Thomas offre un guide très sûr pour son intelligence. (shrink)

The perfect books for the true book lover, Penguin’s Great Ideas series features twelve more groundbreaking works by some of history’s most prodigious thinkers. Each volume is beautifully packaged with a unique type-driven design that highlights the bookmaker’s art. Offering great literature in great packages at great prices, this series is ideal for those readers who want to explore and savor the Great Ideas that have shaped our world.

Résumé : Le thème de la Métaphysique de l’acte d’être a connu un succès jamais démenti au cours du siècle dernier, avec des auteurs comme Gilson, Maritain ou Fabro, pour ne citer que les plus célèbres. Pourtant, des questions de fond n’ont jamais reçu de réponse satisfaisante, et ont laissé le sentiment d’une doctrine inachevée et inachevable. Trois observations contribuent à cette insatisfaction : la quasi-absence d’une telle problématique chez Thomas d’Aquin, les désaccords entre certains points de la théorie ainsi (...) qu’entre les auteurs, et les incompatibilités avec certains thèmes centraux de la philosophie de Thomas d’Aquin. - Abstract: The theme of the Metaphysics of the act of being has known a never denied success over the last century, with authors like Gilson, Maritain or Fabro, to name only the most famous. Nevertheless, some important questions have never been fittingly answered, and have left the feeling of an unachieved and unachievable doctrine. Three observations contribute to this disappointment : a quasi-absence of such a problematic in Thomas Aquinas, contradictions between certain points of the theory as well as between the authors, and incompatibilities with certain central themes of the philosophy of Thomas Aquinas. (shrink)

Contents include a note on the translation, introduction by Peter Gay, and a bibliography.

Jean-François Lyotard (1924-1998) was one of the most important French philosophers of the Twentieth Century. His impact has been felt across many disciplines: sociology; cultural studies; art theory and politics. This volume presents a diverse selection of interviews, conversations and debates which relate to the five decades of his working life, both as a political militant, experimental philosopher and teacher. Including hard-to-find interviews and previously untranslated material, this is the first time that interviews with Lyotard have been presented as (...) a collection. Key concepts from Lyotard's thought – the differend, the postmodern, the immaterial – are debated and discussed across different time periods, prompted by specific contexts and provocations. In addition there are debates with other thinkers, including Emmanuel Levinas and Jacques Derrida, which may be less familiar to an Anglophone audience. These debates and interviews help to contextualise Lyotard, highlighting the importance of Marx, Freud, Kant and Wittgenstein, in addition to the Jewish thought which accompanies the questions of silence, justice and presence that pervades Lyotard's thinking. (shrink)

The last and most poignant of these essays is The Intruder, Nancys philosophical meditation on his heart transplant.

Presents a series of the Wellek Library lectures given in May of 1986 entitled: Clouds, Touches, and Gaps.

With this second dialogue, Salviati wants to remove Simplicio’s difficulties on the actual distinction of essence and being as well as on the notion of the act of being (actus essendi). Feeling that he had skipped stages in their first dialogue, he suggests going back to the determination of the exact subject of metaphysics according to Thomas Aquinas. He will progress in two steps: the transition from «first perceived being» to «common being» or «being as being» by a judgment of (...) separation, and then the definition of the subject of metaphysics as «being negatively or neutrally immaterial». With this conclusion, Salviati intends to lead Simplicio to understand the autonomy of the principles of metaphysics towards philosophy of nature. Simplicio remains curious but dubious. Is not the negatively immaterial being a simple dialectical notion that Salviati would take for a metaphysical one? Is the independence of metaphysics from physics therefore also ensured? And consequently, is there actually a difference between the first perceived being and the common being, subject of metaphysics? What is, actually, the subject of metaphysics? (shrink)

Dans la philosophie japonaise, le temps, traditionnellement, n’a jamais été pensé comme séparé de l’espace. Plutôt que de concevoir l’espace-temps de manière abstraite, elle a toujours eu tendance à penser l’expérience d’une temporalité indissociable de la spatialité, une « temporalité spatiale ». À partir de deux créations conceptuelles japonaises, l’une médiévale et l’autre contemporaine, l’une ontologico-existentielle et l’autre esthétique, uji et kire respectivement, nous explorerons deux façons d’exprimer la nature vivante du temps à partir du flux du devenir, celles de (...) Dōgen Kigen et Ōhashi Ryōsuke. Elles ne traitent pas le temps comme une succession d’instants ou comme le récipient neutre du flux des événements, mais comme le cours de la vie appréhendé à partir d’une situation et d’un moment spécifiques. (shrink)

The possible and revelation -- The saturated phenomenon -- Metaphysics and phenomenology: a relief for theology -- "Christian philosophy": hermeneutic or heuristic? -- Sketch of a phenomenological concept of the gift -- What cannot be said: Apophasis and the discourse of love -- The banality of saturation -- Faith and reason.

Johann Gottlieb Fichte’s Foundations of Natural Right represents a turning point in the philosophy of law and the state. In 14 original essays, this volume compiles a collaborative commentary that offers a differentiated interpretation of this controversial classic in legal philosophy. Ideally suited for seminar courses.

Discourse on the sciences and the arts -- Discourse on the origin and foundations of inequality among men -- Discourse on political economy -- On the social contract -- The state of war.

L’émergence de l’installation au milieu du xxe siècle se fait de manière concomitante avec l’art de la performance et de la vidéo. Les artistes de l’installation se sont donc emparés de l’image en mouvement et ont développé des dispositifs au caractère performatif vis-à-vis du visiteur. Dans les années 1970, Dan Graham révèle la visibilité et la perception d’un « invu », à savoir le temps comme matière et l’espace comme vecteur proprioceptif dans ses installations vidéographiques reposant sur l’effet de time (...) delay. Face à l’enregistrement et à la retransmission en décalé de sa propre image, le visiteur prend conscience de son existence et de son rapport aux autres. Plus récemment, les installations « post-cinématographiques » ont permis de renouveler ces questionnements. L’exposition Servitudes de Jesper Just témoigne de ce dialogue entre installation audiovisuelle, espace architectural et perception du visiteur. Projeté sur des écrans, disséminé dans les sous-sols du Palais de Tokyo, le film de Just n’est visible que par fragments, le visiteur devenant le « monteur » d’une narration ambiguë et hétérodoxe, et devant pour cela se déplacer à travers les enchevêtrements de rampes métalliques, créant une « architecture spectatorielle de l’installation ». The emergence of installation art in the middle of the twentieth century is concomitant with the art of performance and video. The artists therefore took possession of the moving image and developed devices with a performative character vis-à-vis the visitor. In the 1970s, Dan Graham manifests the visibility and the perception of an “invu” which is time as matter and space as a proprioceptive vector in his video installations based on the effect of time delay. Faced with the recording and retransmission of his/her own image, the visitor becomes aware of his/her existence and its relationship to others. More recently, the “post-cinematographic” installations made it possible to investigate anew these questions. The exhibition Servitudes by Jesper Just testify of this dialogue between an audiovisual installation, an architectural space and the visitor’s perception. Shown on screens, scattered in the basements of the Palais de Tokyo, the film of Just was visible only in fragments. Hence the visitor became the “editor” of an ambiguous and heterodox narration. To do so he/she had to move through the entanglements of metal ramps, creating a “spectatorial architecture of the installation”. (shrink)

Animal blood -- Fabricating noses -- The face transplant -- The Manson effect -- Robles' disease -- Chagas' error.

C’est un véritable Discours de la Méthode qu’Aristote nous livre avec son traité de la démonstration intitulé Seconds Analytiques. Avec lui, l’auteur parvient au sommet de l’art logique dont il est le véritable inventeur.

Desde el siglo XVIII, el jardín es el lugar del saber-hacer y de los conocimientos adquiridos por la botánica experimental. A partir de ahí, se propondrá una definición de lo que es un ambiente técnico: un ambiente de cultivo hecho de normas y leyes. Pero este ambiente técnico debe distinguirse del ambiente natural. Este último designa un ambiente ocupado por especies salvajes. Se trata, pues, de precisar la naturaleza de la relación entre ambiente técnico y ambiente natural. A los productos (...) del cultivo, Linneo les daba un valor positivo. Rousseau piensa al contrario. A la naturaleza, le da un valor positivo. Linneo valora el jardín, está a favor del cultivo. Rousseau desvaloriza el jardín, está a favor de la naturaleza. La controversia sobre los organismos modificados podría comenzar. (shrink)

The book will be an indispensable resource for anyone interested in contemporary philosophy and the social sciences.

In Made for Happiness, Jean Vanier examines the basis for modern moral philosophy and its role in our lives today. Having discovered through his work with the intellectually disabled the degree to which our society is divided, and our values misplaced, Vanier invites us to read with fresh eyes theories of happiness written 2,400 years ago.

In this wide-ranging historical introduction to philosophical hermeneutics, Jean Grondin discusses the major figures from Philo to Habermas, analyzes conflicts between various interpretive schools, and provides a persuasive critique of Gadamer's view of hermeneutic history, though in other ways Gadamer's Truth and Method serves as a model for Grondin's approach. Grondin begins with brief overviews of the pre-nineteenth-century thinkers Philo, Origen, Augustine, Luther, Flacius, Dannhauer, Chladenius, Meier, Rambach, Ast, and Schlegel. Next he provides more extensive treatments of such major (...) nineteenth-century figures as Schleiermacher, Böckh, Droysen, and Dilthey. There are full chapters devoted to Heidegger and Gadamer as well as shorter discussions of Betti, Habermas, and Derrida. Because he is the first to pay close attention to pre-Romantic figures, Grondin is able to show that the history of hermeneutics cannot be viewed as a gradual, steady progression in the direction of complete universalization. His book makes it clear that even in the early period, hermeneutic thinkers acknowledged a universal aspect in interpretation--that long before Schleiermacher, hermeneutics was philosophical and not merely practical. In revising and correcting the standard account, Grondin's book is not merely introductory but revisionary, suitable for beginners as well as advanced students in the field. (shrink)

According to a well-known view in the philosophy of mind, intentional attitudes by their very nature satisfy requirements of rationality (e.g. Davidson 1980; Dennett 1987; Millar 2004). This view (which I shall call Constitutivism) features prominently as the ‘principle of minimal rationality’ in de Sousa’s monograph The Rationality of Emotion (1987). By explicating this principle in terms of the notion of the formal object of an attitude, de Sousa articulates an interesting and original version of Constitutivism, which differs in important (...) respects from other extant versions. In this paper, I explore this version of Constitutivism against the background of recent developments in the theory of rationality and make explicit its ramifications for the long-standing dispute over whether the mind is essentially normative. My focus will be on how to conceive of the form of the rationality requirements that attitudes as such must satisfy according to this principle. I argue that, although de Sousa seems officially to endorse a structuralist conception of rationality, according to which these requirements are requirements of coherence, his considerations on formal objects suggest that they are more aptly conceived in terms of a reasons-responsive conception of rationality. I further argue that which of these two readings we choose makes a significant difference to the prospect of vindicating the essential normativity of mind by invoking the principle of minimal rationality. (shrink)

Hans-Georg Gadamer (1900-2002) was one of the greatest philosophers of his era. He was also at the center of some of the century's darkest, most complex historical events. In this magisterial book, Grondin appraises Gadamer's life and achievement. 30 illustrations.

It is sometimes alleged that the study of emotion and the study of value are currently pursued as relatively autonomous disciplines. As Kevin Mulligan notes, “the philosophy and psychology of emotions pays little attention to the philosophy of value and the latter pays only a little more attention to the former.” (2010b, 475). Arguably, the last decade has seen more of a rapprochement between these two domains than used to be the norm (cf. e.g. Roeser & Todd 2014). But there (...) still seems to be considerable potential for exchange and dialogue if the situation is compared with their intimate relationship in central strands of early realist phenomenology. The philosopher perhaps most representative of this ecumenical approach is Husserl’s early student Dietrich von Hildebrand (1889-1977). From the very early stages of his philosophical career, Hildebrand has developed one of the most original, comprehensive and nuanced accounts of emotions at whose core is a detailed examination of their connection to value. While his central concern with the ethical significance of our affective life is in many ways continuous with Scheler’s work and draws crucially on Reinach’s philosophy of mind, Hildebrand’s own reflections considerably expand on and substantially modify the picture of the ontology and normative role of emotions defended by these authors. In this article, I reconstruct Hildebrand’s view of emotions with a particular focus on those aspects which represent his most distinctive contribution to this subject. (shrink)

The phenomenological origins of the concept of givenness -- Remarks on the origins of Gegebenheit in Heidegger's thought -- Substitution and solicitude: how Levinas re-reads Heidegger -- Sketch of a phenomenological concept of sacrifice.

Tous les textes publiés dans l'ouvrage parlent directement de l'œuvre de Jean-Michel Berthelot. La première partie, " Sociologie de Jean-Michel Berthelot ", rassemble les contributions restituant des traits de son œuvre à l'aide d'études de cas précis ou de panoramas plus larges, et balise des domaines de recherche dans lesquels il s'est illustré : sociologie de l'éducation, du corps, des sciences, épistémologie des sciences sociales. La deuxième partie rend compte des perspectives ouvertes par ses travaux et de la (...) manière dont des chercheurs ont mis en œuvre ses réflexions pour leurs propres recherches. Il s'agit donc de restituer la façon dont on peut faire de la sociologie " avec " Jean-Michel Berthelot - à l'aide de ses travaux et des jalons qu'ils posent. La troisième partie est biographique en restituant l'itinéraire académique, intellectuel et humain de Berthelot, que ce soit son parcours universitaire et social, notamment à l'ENS durant mai 68, ou encore sa période " toulousaine " où sa carrière universitaire a débuté et qui en constitue une partie essentielle. Dirigé par Jean-Christophe Marcel et Olivier Martin, cet ouvrage rassemble les contributions de collaborateurs, d'anciens étudiants ou de proches collègues de Jean-Michel Berthelot. (shrink)

Presque vingt ans après sa parution, Etant donné (Puf, 1997) a, au-delà des premiers débats, imposé la question du donné et de la donation. Etant donné. Reprise reprend et prolonge ces nouvelles interrogations. D'abord la question de la réduction : définit-elle vraiment le principe dernier de la phénoménologie? Si tel était le cas, la formule " autant de réduction, autant de donation " peut-elle se justifier (en discussion avec la critique de Michel Henry)? Ensuite, la reconnaissance du donné comme instance (...) première et dernière de la phénoménalité peut-elle encore faire droit à l'herméneutique (en discussion avec Hans-Georg Gadamer)? Dans ce cas, comment se déplie le pli de la donation avec la manifestation? Et encore, le monde peut-il se manifester comme l'un des phénomènes donnés, et même comme la totalité du donné? Ou ne faut-il pas lui reconnaître une donation par exception, celle de la possibilité de toute donation (sur la ligne de Jan Patocka)? Enfin, la reprise du phénomène à partir de la donation n'impose-t-elle pas de substituer décidément au modèle de l'objet, constitué à l'identique et pour lui, celui de l'événement, qui surgit à partir de soi seul, sans cause ni a priori (en faisant droit à Claude Romano)? (shrink)

Un temps, Michel Foucault a été lu comme un archéologue du savoir et un homme d'archives, abandonnant par instants sa réserve pour répondre à l'urgence des luttes. La lecture des cours au Collège de France suggère pourtant que sa politique ne peut être réduite au désordre des circonstances. Elle appartient de plein droit à l'histoire de la vérité quand elle rencontre celle du gouvernement de soi-même et des autres. Comment sommes-nous gouvernés? Quel est en nous le ressort caché de la (...) servitude? Pouvons-nous être gouvernés et nous gouverner autrement? Rechercher et dire la vérité peut-il nous altérer et, avec nous, le monde auquel nous appartenons? Pour répondre à ces questions, Foucault se déplace de l'époque moderne à l'Antiquité et privilégie tour à tour les rapports de pouvoir disséminés dans toute la société, les stratégies politiques qui les organisent et le travail éthique qui permet l'" inservitude " volontaire. Au terme de ce voyage que la mort a interrompu, la volonté de vérité devient le courage de se transformer et de transformer le monde, le principe d'une expérience spirituelle dont la politique est la pierre de touche. Ces déplacements dessinent un nouveau paysage politique dont ce livre établit la cartographie, pour que d'autres, après Foucault, puissent reprendre le voyage. (shrink)

Lyotard is considered one of the most brilliant and influential of French post-structuralist thinkers. Published in 1974 by Minuit, Économie libidinale is, of all his work to date, the most creative in its mode of writing and in its theorizing: a stunning, dense, brilliant piece in which Lyotard, ranging from Marxist and Freudian theory to contemporary arts, argues that political economy is charged with passions and, reciprocally, that passions are infused with the political.

The purposes of writing -- The itinerary of a thought -- Vietnam : imperialism and genocide -- Czechoslovakia : the socialism that came in from the cold -- France : masses, spontaneity, party -- Kierkegaard : the singular universal -- Mallarmé : the poetry of suicide -- Tintoretto : St. George and the dragon -- The man with the tape-recorder -- Psychoanalytic dialogue -- Reply to Sartre--Pontalis -- Reply to Sartre--Pingaud -- A plea for intellectuals -- A friend of the (...) people. (shrink)

This is the first English translation published of Jean-Luc Nancy's acclaimed consideration of the law's most pervasive principles in the context of actual systems and contemporary institutions, power, norms, laws.

Contrary to what many interpretations claim, according to Bayle faith does not completely eliminate reason. It intervenes to reveal factual truths that can only be known through revelation (for example, that God allowed Adam and Eve to sin). To these factual truths can be applied a rational principle (an axiomatic and evident one, according to Bayle, which he calls a "common notion"), namely, that "what God does is well done." God allowed sin, so we must think it was justified, even (...) if we don't understand why. This approach is what I call, cum grano salis, Pierre Bayle's theodicy. (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).