Les droits de l'homme sont un ensemble normatif qui donne à tout être humain des droits universels et inaliénables, malgré les différences religieuse, raciale, ethnique ou nationale. Ces droits sont reconnus aux hommes au-delà des droits positifs des différents Etats. De manière fondamentale, ils sont une garantie contre l'exercice arbitraire du pouvoir. Ils sont la réaffirmation forte de l'égalité et de la liberté sans lesquelles on ne peut construire une société démocratique et forte. Malgré cette posture, les droits de l'homme (...) se retrouvent en quête de sens. Le présent ouvrage propose de voir les inflexions des droits de l'homme face au pouvoir des nouvelles puissances, face à la plénitude de l'Etat-nation de façon générale, mais principalement face à l'Etat-africain. Comment, à partir des critiques d'Edmond Burke, de Karl Marx et d'Hannah Arendt, penser la réalité des droits de l'homme? Quel commerce ces trois grands penseurs des droits de l'homme entretiennent-ils. [Source : 4e p. de couverture]. (shrink)

Deux œuvres africaines par Werewere Liking et Manuna Ma Njock s’inspirent des mythes d’Orphée pour présenter le rituel de guérison employé en Afrique. Il s’agit de la pièce du théâtre-rituel de Manuna Ma Njock, Orphée d’Afrique, et du roman de Werewere Liking, Orphée dAfric. Les poètes nous présentent la catabase orphique en forme de rêve et du rite de guérison. Werewere Liking s’inspire également de Thot-Hermès Trismégiste, l’homologue égyptien de Merlin. Orphée dans la pièce de Ma Njock doit parcourir les (...) neuf étapes de l’initiation qui évoquent les grades de lames du Tarot. Dans le roman de Werewere Liking, Orphée commence sa catabase après la noyade de sa femme, Nyango, qu’il doit retrouver dans le monde souterrain. Le chiffre neuf dans les deux ouvrages est employé comme symbole de la fin de l’initiation, voire l’individuation. (shrink)

Cet article recense et présente brièvement les recherches et publications sociologiques francophones les plus récentes consacrées aux rapports entre genre et musique selon trois grandes thématiques : celle de la création musicale au féminin, celle de la condition des musiciennes, et celle de la voix des femmes qui, plus étoffée, est également abordée sous l’angle des disciplines anthropologique et musicologique. Chacune de ces thématiques est traversée par la question des enjeux symboliques des catégories de sexe et leur lecture sociohistorique.

La louve n’est pas seulement associée à la violence et à la terreur mais elle évoque également l’image de la mère nourricière et protectrice comme dans les légendes de Rémus et Romulus et de saint Ailbhe. Dans les deux légendes, des héros allaités par une louve grandissent pour devenir fondateurs : Rome pour Rémus et Romulus et le diocèse d’Emly pour saint Ailbhe. La louve est aussi liée à la débauche et à la luxure, et le bordel est nommé lupanar (...) en latin. The she-wolf is not only associated with violence and terror, but also evokes the image of a protective, nurturing mother as in the legends of Remus and Romulus as well as Saint Ailbhe. In the two legends referred to, namely that of the Roman heroes who became the founder of Rome, as well as that of Saint Ailbhe, founder of the diocese of Emly, both the Roman twins and Saint Ailbhe were suckled by a she-wolf. The she-wolf is also associated with debauchery and concupiscence and the whorehouse is called lupanar in Latin. (shrink)

Ensemble d’articles et de comptes rendus de tables rondes, cet ouvrage est le fruit d’un colloque organisé par l’IRCAM, l’occasion d’une rencontre entre chercheurs et musiciennes. De nombreux sujets sont abordés dans cette étude pluridisciplinaire où les femmes sont replacées dans leur contexte historique, social et culturel original, et où le fait musical est entendu comme révélateur du fonctionnement d’une société. Par de multiples portes d’entrée, cette réflexion d’ensemble aborde ainsi le...

Frédéric Le Blay René Théophile Hyacinthe Laennec entreprit la traduction des Traités des maladies aiguës et des maladies chroniques du médecin romain Caelius Aurelianus. À partir de l’édition des manuscrits établie en 2009, je propose une analyse interprétative de la démarche du clinicien. Au-delà de la curiosité érudite d’un amoureux des classiques, je cherche à montrer que l’exercice de lecture et de traduction des textes constitutifs d’une histoire de la clinique s’intègre dans la méthode de Laennec et contribue à fonder (...) son épistémologie médicale, à une époque où les pratiques sont soumises à des redéfinitions majeures. Une telle entreprise, qui fait du texte, constituant d’une littérature, une donnée d’expérience en vue du diagnostic, n’est pas sans présenter quelque analogie avec certaines orientations contemporaines. (shrink)

When making decisions, humans can observe many kinds of information about others' activities, but their effects on performance are not well understood. We investigated social learning strategies using a simple problem-solving task in which participants search a complex space, and each can view and imitate others' solutions. Results showed that participants combined multiple sources of information to guide learning, including payoffs of peers' solutions, popularity of solution elements among peers, similarity of peers' solutions to their own, and relative payoffs from (...) individual exploration. Furthermore, performance was positively associated with imitation rates at both the individual and group levels. When peers' payoffs were hidden, popularity and similarity biases reversed, participants searched more broadly and randomly, and both quality and equity of exploration suffered. We conclude that when peers' solutions can be effectively compared, imitation does not simply permit scrounging, but it can also facilitate propagation of good solutions for further cumulative exploration. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 253 Histoire de la Philosophic. Tome IV. Par Albert Rivaud. Philosophic Franqaise et Philosophic Anglaise de 1700 ~ 1830. (Paris: Presses Universitaires, 1962. Coll. "Logos." Pp. xxiii + 594. NF 22.) It is a disservice to the memory of a scholar to publish his unfinished writings, though one can understand how friendship induces his colleagues and pupils to do so. In the case of the fourth volume (...) of Rivaud's Histoire de la Philosophic, the disservice is all the greater, since several chapters and parts of chapters have been written not by him but by his associates: Messrs. Rochot on Vauvenargues, Daumas on the Philosophic chimique, Leroy on British and American philosophy, while the chapter on biology after Lamarck has been left in its unfinished and fragmentary state. What Rivaud would have done with these topics cannot be determined now, but surely he would not have thought that 124 pages out of 574 would suffice for a treatment of British and American philosophy, when even such figures as Hyacinthe Bougeant, Jean-Franqois H6nault, Mercier de la Rivi~re, Paul Thiry, Marmontel, and Hemsterhuis are given at least a few paragraphs each. As far as British and American students are concerned, Book II which treats of their intellectual predecessors might well have been omitted. Not only is the treatment skimpy, but there occur from time to time errors of fact which, though perhaps trivial in themselves, shake one's faith in the historian's accuracy. To refer to but one or two examples, we are surprised to learn that the Island of Rhode Island is one of the Bermudas (p. 484), that Berkeley's two children were born in Bermuda (ibid.), that Hume never once mentioned the poems of Shakespeare or Milton (p. 512), which would seem to indicate that the author had never read Hume's History of England, and that (p. 557) John Galsworthy was a grand romancier du XIXe si~cle. Such errors are made by the best of us nor should I cast the first stone, were it not that this is the type of history of philosophy which goes in heavily for biographical detail. Each man mentioned is given a full biography, sometimes running on for pages in small print and including details which are diverting enough in themselves and which are perhaps important if they illuminate the ideas of the men whose lives they depict. But Rivaud gives one no indication of how, for instance, Rousseau's musical interests affected his philosophy, of why Grimm (p. 197) who ne s'intdresse gu~re gzla philosophic should be given even a paragraph, of what influence the various mistresses and wives of the philosophers mentioned actually had upon their lovers' ideas. A biographical history of philosophy, if done by a psychologist, might be extremely revealing of the procedures of the intellect. But these sketches which precede the expositions of philosophical theses seem irrelevant except insofar as they give us dates and education. One can understand 254 HISTORY OF PHILOSOPHY that Descartes' having studied with the Jesuits at LaFl~che is a useful bit of information, for it may in part explain why he refused to accept any doctrine which contradicted the teachings of the Church. But would Hume's Dialogues concerning Natural Religion have been different if he had not had his quarrel with Rousseau? If so, to what extent? In spite of these criticisms, the book has the value of a good reference book. Not only are there copious references to the leading intellectuals of eighteenth -century France, but among them are included natural scientists who normally do not figure in histories of philosophy. Such men as Lavoisier, Buffon, Lamarck, Geoff-roy Saint-HiIaire and Cuvier were philosophical in their aims and their philosophical ideas modified their scientific investigations just as their scientific discoveries reacted upon their philosophical thinking. For that we can congratulate ourselves. It would be absurd, for instance, to omit men like Clerk Maxwell, Willard Gibbs, Einstein, Darwin, and Agassiz, Freud and Jung, L. H. Morgan, Franz Boas, and Lester Ward in an account of the role of philosophy in the nineteenth and twentieth centuries. To the extent that Rivaud has coupled men... (shrink)

This provocative study revives a classical idea about rationality by developing analogies between the structure of personality and the structure of society in the context of contemporary work in the philosophy of mind, ehtics, decision theory, and social choice theory.

This book presents three of the works of Abdu'l-Bahá, son of the founder of the Bahá'i Faith, dealing with social and political issues.00In 'The Secret of Divine Civilization' (1875) Abdu'l-Bahá supports the administrative and broader social reforms of Mirzá Hosayn Khán, but looks mainly for organic reform through the efforts of Iranian intellectuals to waken and educate the masses. In this work, Abdu'l-Bahá gives virtuous and progressive Islamic clerics a leading role among these intellectuals, indeed most of his appeals are (...) directed specifically to them. 'A Traveller's Narrative' (1889/90) is an authoritative statement of the broad lines of Bahá'i social and political thinking. 'The Art of Governance' (1892/93) was written as Iran entered a pre-revolutionary phase, and ideas that we recognise today as the precursors of political Islam were spreading. It sets out the principles underlying the ideal relationship between religion and politics and between the government and the people.00In addition to presenting the first parallel text translations of these works, the Persian texts incorporate notes on variants in the early published sources. An introduction outlines the intellectual and political landscape from which Abdu'l-Bahá wrote, and in which his expected readers lived. (shrink)

Sur la toile de fond de la theologie negative, tissee par la discussion des apories que soulevent les notions de l'ineffable et de l'un, Damascius, le dernier diadoque de l'Ecole d'Athenes, elaboreson systeme metaphysique, sans se departir de la rigueur de sa methode aporetique, qui est une critique radicale du langage a l'interieur des coordonnees fixees par le Parmenide de Platon et par les Oracles Chaldaiques. Damascius, dans une enquete unique par son ampleur et son originalite questionne tour a tour (...) Porphyre, Jamblique, Syrianus et Proclus sur les principes; il examine les problemes que pose, en derivation de l'un, la formation de la trinite; de l'un-tout (la limite), du tout-un (l'infini) et de l'unifie (le mixte ou l'etre). Lien a priori entre l'un-tout et le tout-un, l'unifie est le principe de constitution de tout ordre et de toute realite. Damascius etudie sa nature de mixte originaire et autoconstituant, d'etre exemplaire et de premier intelligible. Cette notion lui permet de pas au crible, pour la mieux fonder, la problematique neoplatonicienne de la manence, de la procession et de la conversion. Les divers niveaux d'unification de la pluralite intelligible l'amenent a construire une theorie generale des elements, des parties et des formes Au passage, de nombreux textes, capitaux du point de vue de l'ontologie et de la doctrine de la connaissance, font regretter qu'ils aient ete inconnus du Moyen Age et qu'ils le demeurent pour beaucoup de nos contemporains. (shrink)

John Pollock aims to construct a theory of rational decision making for real agents--not ideal agents. Pollock argues that theories of ideal rationality are largely irrelevant to the decision making of real agents. Thinking about Acting aims to provide a theory of "real rationality.".

The publication of the article “Recent Models of the African Iron Age and the Cattle-Related Evidence” by Hromnik in a journal sponsored by Unesco raises a number of serious issues which we, as members of the International Scientific Committee charged with the responsibility of preparing an up-to-date and scientific history of Africa purged of its mists of racist propaganda, unfounded assertions and misleading and dangerous misinterpretations, cannot ignore. These issues include the scientific accuracy or authenticity of the article.

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.

Three of the four commentators endorse our concerns about intervention by the Roman Catholic church as anamicus curiaein civil litigation, with few reservations. One commentary rejects our arguments in toto. We deal first with the three commentaries that support our arguments; secondly, with the reservations and qualifications in those commentaries, and thirdly, with the commentary that totally rejects our arguments.

The purpose of the article is distinguishing between "internal" and "external" public human through comprehending the phenomenon of Self in its virtual-digital essence as a popular demonstrative-project space "BETWEEN" aggression and harmony. Theoretical basis of the work is based on the study of the phenomenon of modern human aggression in the virtual-digital space and the "project space" of the living environment through understanding the nature of the human "I". The penetration limits of the Self of the public human into the (...) "project space" are comprehended and the nature of the self-realization and self-search models of human through the "transcendent ego" is revealed. Originality is demonstrated through comprehending the Self phenomenon of the public human, which forms new anthropological research direction and represents a conceptual paradigm of relationship of "human I – publicity – human We – the living space of the Other". Conclusions. The Self of the public human as the space "BETWEEN" does not completely "dissolve" in a separate ontological basis, but is the basis for the formation of his/her "I", while only participation in the existence of others reveals the meaning of his/her own existence. Such interaction requires significant human efforts – skills and competencies of public communication, which are able to create a successful self-identification of a public human without aggression and conflict. (shrink)

Lars Løvlie; The Promise of Bildung, Journal of Philosophy of Education, Volume 36, Issue 3, 16 December 2002, Pages 467–486, https://doi.org/10.1111/1467-9752.

In the Nouveaux Essais, Leibniz famously declared that he once had “begun to lean towards” Spinozist necessitarianism. In this article, I argue that this remark refers to his modal philosophy anterior to 1677. Leibniz’s mature refutation of Spinoza’s necessitarianism relies on the notion that pure possibility has some sort of reality in God’s mind, because only this allows for a strong notion of divine choice. But I believe that Leibniz only developed this ontology of possibility after 1677. Before this date, (...) he inclined towards the view that non existing possibilities are mere logical abstractions that God never actually conceives. In order to show this, I analyze a series of early texts written between 1668 and 1676. Next, I consider a series of texts from 1677-1678, where Leibniz developed his ontology of possibility and put it to use against Spinozist necessitarianism for the first time. (shrink)

Our purpose in this article is to identify and suggest resolution for two core problematics of grounded theory. First, while grounded theory provides transparency to one part of the conceptualization process, where codes emerge directly from the data, it provides no such systematic or transparent way for gaining insight into the conceptual relationships between discovered codes. Producing a grounded theory depends not only on the definition of conceptual pieces, but the delineation of a relationship between at least two of those (...) pieces. Second, the conceptualization process of grounded theory is done in hierarchical fashion, where individual codes emerge from the data but then are used to generate insight into more general concepts and thematic statements. But various works on grounded theory have failed to provide any systematic way of using data specific levels of scale (the codes) to gain insight into more macro levels of scale (concepts and themes). We offer fractal concept analysis as a means of resolving both of these issues. By using a logic structure generator, fractal concept analysis delineates self-similar conceptual frameworks at various levels of abstraction, yielding a method for linking concepts together within and between levels of scale encountered in the grounded theory coding and categorization process. We conclude that this fractal analytic technique can bolster the aims of grounded theory as a formalized and systematic process for generating theory from empirical data. (shrink)

The introduction of novel diagnostic techniques in clinical domains such as genomics and radiology has led to a rich ethical debate on how to handle unsolicited findings that result from these innovations. Yet while unsolicited findings arise in both genomics and radiology, most of the relevant literature to date has tended to focus on only one of these domains. In this article, we synthesize and critically assess similarities and differences between “scanning the body” and “sequencing the genome” from an ethical (...) perspective. After briefly describing the novel diagnostic contexts leading to unsolicited findings, we synthesize and reflect on six core ethical issues that relate to both specialties: terminology; benefits and risks; autonomy; disclosure of unsolicited findings to children; uncertainty; and filters and routine screening. We identify ethical rationales that pertain to both fields and may contribute to more ethically sound policies. Considerations of preserving public trust and ensuring that people perceive healthcare policies as fair also support the need for a combined debate. (shrink)

In the Nouveaux Essais, Leibniz famously declared that he once had “begun to lean towards” Spinozist necessitarianism. In this article, I argue that this remark refers to his modal philosophy anterior to 1677. Leibniz’s mature refutation of Spinoza’s necessitarianism relies on the notion that pure possibility has some sort of reality in God’s mind, because only this allows for a strong notion of divine choice. But I believe that Leibniz only developed this ontology of possibility after 1677. Before this date, (...) he inclined towards the view that non existing possibilities are mere logical abstractions that God never actually conceives. In order to show this, I analyze a series of early texts written between 1668 and 1676. Next, I consider a series of texts from 1677-1678, where Leibniz developed his ontology of possibility and put it to use against Spinozist necessitarianism for the first time. (shrink)

This essay examines the question: what does the maker mind make, and what is it anyway? It argues that active thinking, thinking as theoria, which the maker mind makes, is a thinking most fully exemplified in the unremittingly active thinking of the divine mind. Thus, the maker mind is not simply an element in Aristotle’s psychological theory, but also an element in this theology.

First published in 1995. Routledge is an imprint of Taylor & Francis, an informa company.