"Toda la doctrina pragmatista puede resumirse en esto: un concepto responde a una realidad en la medida en que tiene una eficacia moral y social; y como necesariamente hay una escala de valores morales y sociales, hay también grados correspondientes de verdad conceptual. Es decir, un pensamiento es verdad –al decir de Bouglé en Les valeurs sociales–, un concepto lo es si responde a una necesidad social y moral. ¿Hay escala de valores sociales? No puede responderse negativamente, pero se pueden (...) graduar por su intensidad y valor, y según esta graduación y como correspondiente existe una escala en las verdades de los conceptos". (shrink)

O DIREITO ENTRE O ESTADO E O ESTADO DE DIREITO: REVISITANDO A TEORIA DO DIREITO E DO ESTADO DE LEÓN DUGUIT.

"L'ouvrage que nous propose aujourd'hui Mme Delphine Espagno est peut-être la plus belle des invitations qui ait été écrite afin d'inciter le lecteur, citoyen et/ou juriste, à comprendre la pensée du doyen de Bordeaux. Léon Duguit méritait effectivement le présent ouvrage et hommage car le doyen, comme Jean-Jacques Rousseau avant lui, a longtemps été et est encore souvent présenté soit comme un marginal de la pensée juridique, soit est même dédaigné de façon méprisante comme si sa qualité de juriste (...) lui était déniée. Hauriou, nous rappelle l'auteure, ira même ainsi jusqu'à affubler Duguit d'être un "anarchiste de la chaire" ce qui n'avait manifestement pas totalement déplu à ce dernier! Car, ce que rappelle Mme Espagno dès son introduction, c'est bien une nouvelle manière de penser et de réinventer le Droit dans son ensemble que nous invite à accomplir Léon Duguit. Il n'est pas qu'un faiseur de théorie(s) (comme celles du service public, des agents publics ou encore de l'Etat), il est - pour reprendre l'expression de Chenot désormais consacrée - un véritable "faiseur de système dans son sens le plus noble et mélioratif. Duguit assume en effet son rôle de guide et nous a donné à voir une nouvelle façon d'appréhender le Droit non pas tel qu'il est mais tel qu'il devrait être. Un Droit qu'il a comme réinventé en chaussant de nouvelles lunettes tel le spectateur qui verrait en deux dimensions et désormais en découvrirait - grâce à lui - une troisième. Après Léon Duguit, les juristes n'ont ainsi pu feindre de ne concevoir le Droit qu'à l'instar d'un artifice fictif, technique et juridique : le Droit est devenu indissociable de la sociologie. Ce "droit duguiste" nous offre alors grâce à la lumière qu'y dépose avec délicatesse Mme Delphine Espagno la vision renouvelée des relations existantes entre Droit, individu et collégialité ou société. En outre, ce que va construire le doyen de Bordeaux n'est pas - comme on le lit encore souvent - une "simple" théorie du service public mais une théorie réaliste de l'Etat par le service public", Mathieu Touzeil-Divina. (shrink)

Cette étude examine la diffusion de la théorie du droit de Hans Kelsen en France. Cette réception débute dès les années 1920 avec les travaux de Charles Eisenmann, Léon Duguit ou encore Raymond Carré de Malberg. Il faut aussi évoquer le rôle joué par les jeunes théoriciens du droit travaillant alors avec les concepts kelséniens. Après une période d'indifférence, la doctrine kelsénienne renoue avec le succès à partir des années 1990. Cet article met en exergue la réception récente et (...) le développement des traductions. (shrink)

"Dans la pensée internationaliste, l'œuvre de Georges Scelle occupe sans doute une place à part en raison de l'approche originale qu'elle propose et des perspectives de recherche qu'elle ouvre, inspirées par les théories sociologiques d'Émile Durkheim et les enseignements de Léon Duguit sur la solidarité sociale, comme fondement de l'ordre juridique international. Fondée sur une méthode 'réaliste et scientifique qui repousse tout postulat dont la preuve ne pourrait se faire expérimentalement', la doctrine de Georges Scelle recourt continuellement à la (...) sociologie et à l'histoire pour y trouver l'explication des phénomènes juridiques. Les contributions de Georges Scelle à la compréhension des phénomènes juridiques au niveau international sont multiples, qu'il s'agisse de la création des normes, des rapports entre ordres juridiques, des mutations étatiques, de la souveraineté ou du fédéralisme. Pour Georges Scelle, 'la force du droit international doit être organisée de telle sorte qu'elle puisse découvrir et réaliser les règles générales et lointaines de la solidarité humaine et les opposer à l'immédiateté des égoïsmes individuels et collectifs'. Paroles on ne peut plus actuelles..." [source : 4e de couv.]. (shrink)

Even though disquotationalism is not correct as it is usually formulated, a deep insight lies behind it. Specifically, it can be argued that, modulo implicit commitment to reflection principles, all there is to the notion of truth is given by a simple, natural collection of truth-biconditionals.

§1. Introduction. This paper deals with aspects of my doctoral dissertation which contributed to the early development of model theory. What was of use to later workers was less the results of my thesis, than the method by which I proved the completeness of first-order logic—a result established by Kurt Gödel in his doctoral thesis 18 years before.The ideas that fed my discovery of this proof were mostly those I found in the teachings and writings of Alonzo Church. This may (...) seem curious, as his work in logic, and his teaching, gave great emphasis to the constructive character of mathematical logic, while the model theory to which I contributed is filled with theorems about very large classes of mathematical structures, whose proofs often by-pass constructive methods.Another curious thing about my discovery of a new proof of Gödel's completeness theorem, is that it arrived in the midst of my efforts to prove an entirely different result. Such “accidental” discoveries arise in many parts of scientific work. Perhaps there are regularities in the conditions under which such “accidents” occur which would interest some historians, so I shall try to describe in some detail the accident which befell me.A mathematical discovery is an idea, or a complex of ideas, which have been found and set forth under certain circumstances. The process of discovery consists in selecting certain input ideas and somehow combining and transforming them to produce the new output ideas. The process that produces a particular discovery may thus be represented by a diagram such as one sees in many parts of science; a “black box” with lines coming in from the left to represent the input ideas, and lines going out to the right representing the output. To describe that discovery one must explain what occurs inside the box, i.e., how the outputs were obtained from the inputs. (shrink)

In his book The future of human nature, Jürgen Habermas argues against a scenario of liberal eugenics, in which parents are free to prenatally manipulate their children’s genetic constitution via germline interventions. In this paper, I draw attention to the fact that his species‐ethical line of argument is pervaded by a substantial ambiguity between an argument from actual intervention (AAI) and an argument from mere controllability (AMC). Whereas the first argument focuses on threats for the autonomy and equality of prenatally (...) modified persons, the second argument takes all human beings, whether they have been modified or not, into account. Hence, when invoking Habermas in these debates, bioethicists need to consider carefully which argument they are referring to. (shrink)

In this article, we reflect on the use of formal methods in the philosophy of science. These are taken to comprise not just methods from logic broadly conceived, but also from other formal disciplines such as probability theory, game theory, and graph theory. We explain how formal modelling in the philosophy of science can shed light on difficult problems in this domain.

_Manual of Regulation-Focused Psychotherapy for Children with Externalizing Behaviors: A Psychodynamic Approach_ offers a new, short term psychotherapeutic approach to working dynamically with children who suffer from irritability, oppositional defiance and disruptiveness. _RFP-C_ enables clinicians to help by addressing and detailing how the child’s externalizing behaviors have meaning which they can convey to the child. Using clinical examples throughout, Hoffman, Rice and Prout demonstrate that in many dysregulated children, _RFP-C_ can: Achieve symptomatic improvement and developmental maturation as a result of (...) gains in the ability to tolerate and metabolize painful emotions, by addressing the crucial underlying emotional component. Diminish the child’s use of aggression as the main coping device by allowing painful emotions to be mastered more effectively. Help to systematically address avoidance mechanisms, talking to the child about how their disruptive behavior helps them avoid painful emotions. Facilitate development of an awareness that painful emotions do not have to be so vigorously warded off, allowing the child to reach this implicit awareness within the relationship with the clinician, which can then be expanded to life situations at home and at school. This handbook is the first to provide a manualized, short-term dynamic approach to the externalizing behaviors of childhood, offering organizing framework and detailed descriptions of the processes involved in _RFP-C_. Supplying clinicians with a systematic individual psychotherapy as an alternative or complement to PMT, CBT and psychotropic medication, it also shifts focus away from simply helping parents manage their children’s misbehaviors. Significantly, the approach shows that clinical work with these children is compatible with understanding the children’s brain functioning, and posits that contemporary affect-oriented conceptualizations of defense mechanisms are theoretically similar to the neuroscience construct of implicit emotion regulation, promoting an interface between psychodynamics and contemporary academic psychiatry and psychology. Manual of Regulation-Focused Psychotherapy for Children with Externalizing Behaviors: A Psychodynamic Approach is a comprehensive tool capable of application at all levels of professional training, offering a new approach for psychoanalysts, child and adolescent counselors, psychotherapists and mental health clinicians in fields including social work, psychology and psychiatry. (shrink)

In this article we investigate similarities between the role that ineffability of Absolute Infinity plays in class theory and in theology.

In this article ideas from Kit Fine’s theory of arbitrary objects are applied to questions regarding mathematical structuralism. I discuss how sui generis mathematical structures can be viewed as generic systems of mathematical objects, where mathematical objects are conceived of as arbitrary objects in Fine’s sense.

Inspired by Kit Fine’s theory of arbitrary objects, we explore some ways in which the generic structure of the natural numbers can be presented. Following a suggestion of Saul Kripke’s, we discuss how basic facts and questions about this generic structure can be expressed in the framework of Carnapian quantified modal logic.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The article examines a number of methodological and conceptual features in the philosophical work of S.L. Rubinstein of the early (Marburg) period. It is assumed that the copies of Rubinstein’s doctoral inaugural dissertation available at the university of Marburg (Germany) and it the private archive of K.A. Abulkhanova represents two parts of one research, which understated expect in it’s first part (the text submitted for defense) an interpretation and criticism of Hegel’s absolute rationalism, and in the second part an exposition (...) of the author’s own concept. It is proved that Rubinstein overcomes the logical limitation the Hegelian philosophical absolutization – the opposition of being and consciousness, the author fuses object and subject in a single being as a domain of accommodation of both, the construction of the internal consistent picture of being as the actual being of a leaving subject. Acknowledgement of Sources. The author is sincerely grateful to the D. Sc. in Philosophy, Professor, Academician of the Russian Academy of Education K.A. Abulkhanova for the materials provided from her personal archive. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE EDUCATOR IN THE FACE OF REFORM Enrique Gómez León It might be claimed that all the reforms ofthe educational systems of the wealthy nations of the West aim to accomplish the motto of the French Revolution: Liberty, Equality, Fraternity. The principle goal of school today is the formation ofcitizens. Laws enshrine this sacred purpose, and politicians repeat it in every conceivable declaration oftheir programs. Public schools are ofcourse (...) part and parcel ofthe State. It is the ideals ofthe State that govern the educational process, and this in a double sense: schools should train pupils in these values, and at the same time reproduce these values in their functional processes. A quick glance at the characteristics of any high school allows us to recognize the values in question: a)Freedom of expression for teachers and pupils; freedom ofprograms, or rather the multiplication of subjects to be taught, since schools should represent every facet of our complex reality; freedom also from etiquette, from formal rules of behavior regarding what to wear, the way to speak up, how to address teachers; freedom, finally, from parents, who abandon to schools the role of primary and fundamental educator. b)Equality, a benefit ofdemocratization, which bears with it the obligation ofschooling for all; boys and girls study the same contents, and there is no exclusion for economic or religious reasons, nor for intellectual ones. c)Fraternity nowadays cashes out as tolerance, a true fetish word in the contemporary world. It is a tolerance which implies an absolute laicity so as to allow the expression ofevery kind ofbelief, or its lack, and which implies the right to speak far beyond what science allows, and yet to fall far short of what it demands, since emotion and sentiment demand their place alongside, or above, truth. The indubitable goodness of these objectives, these ideals—which no one would dare to criticize in public—does not manage to hide a spreading sense ofmalaise: teachers complain that pupils learn less and less, discipline problems increase; adolescents complain that school doesn't frighten them Enrique Gómez León97 any more, it'sjust boring; parents complain that there are no longer any good manners, their children are wasting their time; the newspapers deplore the increase of violence in the schools. Often the motives behind these complaints are quite banal: teachers focus on their own convenience and resist change; comparisons with the past are no longer valuable, since now everybody has become a product of schooling; most adolescents, above all, are extraordinarily entertained by school, where they meet up with their friends; parents forget that they had already scandalized their own parents with their astounding new mores; newspapers are slaves to the moment, obliged every day to forget what happened yesterday. We should not overlook the bad reasons for complaining about the malaise, but we should equally give it its due attention. I would like to bring out some arguments underlying it, as described from the position ofa teacher ofadolescents who loves and enjoys his profession. This malaise does not spring from resistance to the ideals of our era—liberty, equality, fraternity—but from the experience of a surprising fact: the more one exalts that slogan, the more the intellectual task of the school recedes into the background. As a consequence, freedom is reduced to lack of direction, equality to simple indifference, and fraternity to a paralyzing absence ofany meaningful boundaries. School, then—we are still talking about the state education system—may tend to produce what it is trying to avoid: a society both less free and more unequal. It is the apprehension of this future that provokes some disquieting questions among teachers: What use is this? What am I doing? What might I be able to do? In other words: What power do I have? So as to bring out some elements for discussion, and with the goal also of justifying the preceding hypothesis, I am going to approach the problem by first drawing away from it. In this way I hope to gather the necessary "élan" to underline two points—among many others—which, in my opinion, deserve more thought. Mircea Eliade repeats on several occasion this... (shrink)

The apparatus theory is used to challenge the interpretation of religion and also to determine whether religion is a factor to contend with in modern society. Religion could be the element that keeps the city intact or could be the one element that is busy ruining our understanding of reality and the way this interacts with society in the urban environment. Paradigms determine our relationships. In this case, the apparatus theory would be a more precise way of describing not only (...) our relationship towards the city but also the way in which we try to perceive our relationship with religion and the urban conditions we live in. This article gives theoretical background to the interpretation and understanding of the relationship between various entities within the city. The apparatus of the city creates space for religion to function as a binding form. Religion could bind different cultures, diverse backgrounds and create space for growth. (shrink)

Her analysis deals with the role of narcissism and idealization in the formation of a love object. She accounts for the role of the death drive by coining the term "love/hate.".

In this provocative and insightful work, Philip Leon examines the nature of power and its ethical implications, delving into topics such as social justice, democracy, and civil disobedience. Drawing on a wide variety of sources from philosophy, politics, and history, Leon offers a nuanced and thought-provoking exploration of one of the most fundamental issues of our time. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. (...) This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Kripke’s notion of groundedness plays a central role in many responses to the semantic paradoxes. Can the notion of groundedness be brought to bear on the paradoxes that arise in connection with abstraction principles? We explore a version of grounded abstraction whereby term models are built up in a ‘grounded’ manner. The results are mixed. Our method solves a problem concerning circularity and yields a ‘grounded’ model for the predicative theory based on Frege’s Basic Law V. However, the method is (...) poorly behaved unless the background second-order logic is predicative. (shrink)

An epistemic formalization of arithmetic is constructed in which certain non-trivial metatheoretical inferences about the system itself can be made. These inferences involve the notion of provability in principle, and cannot be made in any consistent extensions of Stewart Shapiro's system of epistemic arithmetic. The system constructed in the paper can be given a modal-structural interpretation.

Trust, as a philosophical concept in education, seems largely taken for granted, either because it is embedded in other discourses, or is self-evidently assumed to be one on which there is general agreement and understanding. Its associated notions, such as confidence and belief, have counters in such concepts as disappointment and betrayal. These various notions come to the fore in interpersonal relations that require openness and self-critique. Critically reflective practice in professional teaching contexts is one such example, where openness means (...) that people involved may experience vulnerability. I will argue that the development of critically reflective practice is impossible in the absence of trust, and will take the position that trust requires the trustor to be vulnerable to betrayal. I draw on some findings of an ongoing research study in a selection of New Zealand schools, during which I have found that many participants attempt to connect reflective practice to appraisal, a move which, in light of what I present in relation to trust, I argue should be resisted. (shrink)

In this enlightening and original study on the cultivation of a religious understanding of nature, Leon Niemoczynski applies Charles Sanders Peirce's thought on metaphysics to 'ecstatic naturalism,' the philosophical perspective developed by Robert Corrington. Niemoczynski points to Peirce's phenomenological and metaphysical understanding of possibility-the concept of 'Firstness'-as especially critical to understanding how the divine might be meaningfully encountered in religious experience. He goes on to define his own concept of speculative naturalism, offering a new approach to thinking about nature that (...) joins the essence of pragmatism with the heretical boldness of speculative thought. (shrink)

This book is concerned with the notion of the "stranger" -the foreigner, outsider, or alien in a country and society not their own- as well as the notion of strangeness within the self -a person's deep sense of being, as distinct from outside appearance and their conscious idea of self. Kristeva begins with the personal and moves outward by examining world literature and philosophy. She discusses the foreigner in Greek tragedy, in the Bible, and in the literature of the Middle (...) Ages, Renaissance, Enlightenment, and the twentieth century. She discusses the legal status of foreigners throughout history, gaining perspective on our own civilization. Her insights into the problems of nationality, particularly in France are more timely and relevant in an increasingly integrated and fractious world. (shrink)

The discourse of twenty-first century learning argues that education should prepare students for successful living in the twenty-first century workplace and society. It challenges all educators with the idea that contemporary education is unable to do so, as it is designed to replicate an industrial age model, essentially rear-focused, rather than future-focused. Future-focused preparation takes account of the startling effect on economy and society caused by rapid technological change, to the extent that the future cannot be accurately predicted. It is (...) a discourse that effectively renders knowledge obsolete, and which relies increasingly on communication technologies and online pedagogies. This is however an education which in some respects deepens the loss of identity characteristic of contemporary times. Thus, it has negative implications for face-to-face interactions in community which underpins the development of democratic practices. This article challenges these futuristic discourses by appealing to two philosophers of the twentieth century, namely Emmanuel Levinas and Paulo Freire. It considers the Levinasian concepts of the Other and the face, and the Freirean concepts of humanisation and critical education to argue that they offer a discourse of possibility and hope. These thinkers enable the argument that, despite rapid change, there are certain attributes and dispositions that transcend time and place, which schools have not only a right, but an obligation to develop. (shrink)

Shame, shame management and reintegrative shaming feature in some restorative justice literature, and may have implications for schools. Restorative justice in schools is effective when perpetrators of wrong-doing can accept and take ownership of their wrongful acts, are appropriately remorseful, and seek to make amends. Shame may be understood as an ethical matter if it is regarded to arise because of the contradiction between the wrongful act and the individual’s sense of self and self-worth. Shame management (that is, seeking reintegrative (...) over stigmatising shaming) can be regarded to reflect a form of social responsibility as it contributes to community restoration by repairing ruptured social relationships. The notion of shaming and acknowledgement of harm thus assumes norms of acceptable community behaviour, attitudes and relationships, and is therefore also an ethical matter. Successful restorative practices in schools depend on the school-wide existence and practice of such norms, and mesh with virtues education, stimulated by the contemporary demand of many national curricula to promote so-called key competencies. Although the concepts of restorative justice and reintegrative shaming serve as a context for this article, its chief impetus was provided by an evaluative study of a group of New Zealand schools, in the course of which notions such as shame, reintegration and exclusion became evident. The chief purpose of this article is to consider and problematise shame from the perspective of the philosophy of education, and ask whether the concept of shame has a place in schools, whose important aims ought to include the development of democratic citizenship. (shrink)