Destruir la pintura, resulta polémico y al mismo tiempo atractivo, debido a que ofrece un análisis de los conceptos Vorstellung y Darstellung desde un enfoque estético- pictórico, el cual toma la obra de Poussin y Caravaggio como principa- les objetos de estudio. Si bien, prima facie, estamos acostumbrados a pensar que los conceptos antes mencionados en filosofía suelen tener connotacio- nes e implicaciones epistémicas, lo que Louis Marin ofrece a lo largo de su estudio es un claro contraejemplo de (...) dicha ingenua creencia. (shrink)

Depuis Droit, mythe et raison (1980) écrit avec Jacques Lenoble jusqu’aux récents À quoi sert le droit? Usages, fonctions et finalités (2016) ou Le droit, objet de passions (2018), François Ost ne cesse de questionner les rapports de nos sociétés au droit et la place de celui-ci dans nos sociétés contemporaines. Avec Le droit malgré tout, il s’agit de rendre hommage à l’œuvre et à la carrière d’une figure centrale de la théorie du droit contemporaine et aussi au fondateur, avec (...) le regretté Michel van de Kerchove, de ce que l’on appelle parfois « l’école de Saint-Louis ». Abordant les deux pôles de la dialectique à laquelle François Ost est si attaché - la critique et la reconstruction -, l’ouvrage propose un regard interdisciplinaire sur le droit, à travers les principaux thèmes qui ont nourri la pensée de l’auteur. Du statut épistémologique de la science du droit à un questionnement sur les fondements et l’avenir du droit et de la justice, des liens qu’entretiennent le droit et la littérature jusqu’à l’environnement saisi par le droit en passant par les « communs », les approches de ses collègues et amis sont toutes réflexives et critiques. En ce qu’elles sont soucieuses de soumettre le droit au regard des sciences sociales et, inversement, les normativités extra-juridiques au regard du droit, elles sont fidèles à la démarche de François Ost. Ce Liber Amicorum propose aussi un retour réflexif sur son œuvre par l’auteur lui-même, dans un entretien avec Manuel Atienza. Contributeurs : Yves CARTUYVELS, Robert JACOB, Mark VAN HOECKE, Jacques COMMAILLE, Isabelle HACHEZ, Laurent VAN EYNDE, Jacques LENOBLE, Benoit FRYDMAN, Alain PAPAUX, Guillaume DE STEXHE, Diane BERNARD, Antoine GARAPON, Jacques CHEVALLIER, Alain SUPIOT, Paul MARTENS, Jérémie VAN MEERBEECK, Sébastien VAN DROOGHENBROECK, Nicolas BERNARD et Françoise TULKENS, Pierre LEGRAND, Annette RUELLE, Isabelle OST, Jeanne GAAKEER, Massimo VOGLIOTTI, Denis SALAS, Pauline BÉGASSE DE DHAEM et Marie-Sophie DE CLIPPELE, Xavier DELGRANGE, Delphine MISONNE, Benoît JADOT, Alain STROWEL, Hugues DUMONT, Jean-Guy BELLEY, Antoine BAILLEU. (shrink)

Sade, Pasolini, Bataille, Claude Louis-Combet, David Nebreda et bien d’autres, sans doute sont-ils nombreux à avoir cherché Dieu au fond de la fécalité. Sur le concept du visage du fils de Dieu, pièce de théâtre mise en scène par Roméo Castellucci, semble ouvrir une autre relation entre ces deux pôles, faisant peut-être de l’excrément le signe éminent de l’impossibilité de Dieu. Sur le concept du visage du fils de dieu, parce que la défécation est donnée à voir sur la (...) scène, pose d’emblée la... (shrink)

Argues that outdated institutional structures and higher educational philosophies are negatively contrasting with significant changes in today's faculties and student bodies with a result that higher education is more competitive and less ...

The founding premise of this book is that the nimbus of prestige which once surrounded the idea of justice has now been dimmed to such a degree that it is no longer sufficient to secure the possibility of a good conscience for those who undertake, in good faith, to make the world a better place in the spheres of politics and law. The many decent human beings who have noticed and experienced this diminishment of justice’s prestige find themselves in a (...) thoroughly disenchanted_ _existential situation. For them the attempt to do justice without the illusion of being grounded in something beyond the sheer facticity of their own performances is a distinctly ethical theme which cries out to be investigated in its own right. Heeding the cry, this book asks and attempts to answer the following fundamental ethical question_: Is a life in the law – even one spent in the pursuit of justice – worth living, and if so, how can a disenchanted person come to bear the living of it without constantly having to engage in self-deception?_ If Nietzsche is right that living without illusions is impossible for human beings, then the most important ethical implication of this essentially anthropological fact goes far beyond the question of what illusions we ought to choose. It must also include the question whether we should succumb to that most seductive and pernicious of all illusions: namely, the belief that exercising great care and responsibility in choosing our illusions – which we might then call our ‘principles of justice’ – excuses us ethically for what we do to others in their name. The culmination of a 10 year legal-philosophical project, this book will appeal to graduate students, scholars and curious non-academic intellectuals interested in continental philosophy, critical legal theory, postmodern theology, the philosophy of human rights, and the study of individual ethics in the context of law. (shrink)

In Engineering Philosophy, the author explores how the concerns of philosophers are relevant to engineering thought and practice in negotiating tradeoffs in diagnosing failure, in constructing adequate models and simulations, and in teaching.

ABSTRACT:Programs aimed at increasing women’s entrepreneurship are a rapidly proliferating class of CSR initiatives across the globe with participation by many of the world’s largest corporations. The gendered nature of this phenomenon suggests that feminist approaches to CSR may offer a particularly salient mode of their analysis. In this article, I argue that insights from feminist economics regarding the historically prevalent—but narrow and gendered—definition of work, which artificially separates production from reproduction, provide fruitful tools for theory building when conceptualizing gender (...) through the lens of CSR. I demonstrate that the gendered separation of production and reproduction is typicallytaken as givenin entrepreneurship, and that mainstream CSR research has not sufficiently challenged this perspective. I present a conceptual framework of what is to be gained by examining the CSR, entrepreneurship, and feminist economics literatures in combination, and demonstrate how researchers might use this framework for future research. (shrink)

This paper is addressed to recent theoretical discussions of the Anthropocene, in particular Bernard Stiegler’s Neganthropocene (Open Universities Press, 2018), which argues: “As we drift past tipping points that put future biota at risk, while a post-truth regime institutes the denial of ‘climate change’ (as fake news), and as Silicon Valley assistants snatch decision and memory, and as gene-editing and a financially-engineered bifurcation advances over the rising hum of extinction events and the innumerable toxins and conceptual opiates that Anthropocene Talk (...) fascinated itself with—in short, as ‘the Anthropocene’ discloses itself as a dead-end trap…”. The objective of this paper is therefore twofold: (1) to discuss how the Anthropocene is appropriated to certain ideological discourses (paradoxically) to maintain the hegemony of precisely those systems of production that have most accelerated climate change etc.; (2) to consider how the factography of the Anthropocene is exploited in this process to mask the ideological character of industry-aligned “technocratic” environmental management. The paper is not concerned with specific case studies in terms of government and industry policy, or climate science, but rather with the ways in which the discourse of the Anthropocene has been inflected within the humanities and the broader cultural field—that is to say, ideologically, as a system or logic of meaning. How the Anthropocene “means” is, in this respect, a question of some importance. This paper does not attempt to address all the facets of this question, but focuses upon a central “apocalyptic” strain in the discourse of the Anthropocene drawn particularly from Francis Fukuyama’s millennial posthumanism and centred in the question of “sustainability” as catastrophe management—with the risk that real environmental degradation will become an alibi for a revived neoliberalism. In other words, that the critical Earth system transformations that characterise the Anthropocene are themselves commodities, and that the project of their amelioration is in process of defining a future (opportunistic) “crisis” rhetoric with a global political franchise. The ideological import of the Anthropocene stems precisely from the fact that it is planetary and, while catalysed by human agency, independent in its specific behaviour from it. The Anthropocene objectively presents as the contemporary counterpart of the Cold War doctrine of Mutually Assured Destruction and the most compelling argument for a new kind of technological “arms race.” But it also presents as the condition of an emerging ideological discourse which will determine how this race is run. From the discourse on “energy security” to the widespread “security crackdown” on environmental activists across the so-called developed & developing world, the Anthropocene has come to represent the co-option of a scientific factography for the thinly disguised resurgence of “ideological science” of the Fukuyamaesque variety (post-history, post-human). For Fukuyama, the true meaning of “posthuman” is thus the accomplishment of humanity’s historical mission. As the “End of History” designates an end of ideological struggle, so too the dénouement of the Anthropocene and the “ends of man” represent the accomplished purpose of species warfare: dominion, not simply over the world, but over all possible worlds. According to this narrative, science—like technology—must be uniquely at the service of the maintenance of the global order, organised around a universal appeal to “crisis management.” It is precisely for this reason that what calls itself post-human masks the return of an ever-more-apocalyptic Humanism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume's Moral Sentiments and the Structure of the Treatise LOUIS E. LOEB ACCORDING TO NORMAN KEMP SMITH and Thomas Hearn, Hume classified moral sentiments as direct passions.' According to Pb.II A,rdal, Hume classified the basic moral sentiments of approval and disapproval of persons as indirect passions. if either of these interpretations is correct, there is an intimate connection between Books II and 111 of Hume's Treatise. This is (...) because the direct and indirect passions (together with the will) are the subject of Book 11 and moral sentiments are discussed in Book 111. So if moral sentiments are special cases of either direct or indirect passions, the treatment of passions in Book Ii is central to the understanding of Book 111. 1 contend, on the contrary, that Hume's moral sentiments are neither direct nor indirect passions. Consequently, the connection between Books 11 and 111 of the Treatise is much less intimate than A,rdal and Hearn have recently suggested.' i. Hume's Classification of the Impressions of Reflection In the four paragraphs of II, i, I Hume provides an exhaustive "Division of the Subject"--the "subject" being "all the perceptions of the mind. ''4 Nowhere else in the Treatise is a complete "division" to be found. As A,rdal points out, such introductory chapters "are likely to be written after the bulk of the book has been completed, or at least to be carefully revised in the light of the main arguments in the book. ''~ For these reasons, there is a strong presumption that the "division" in!I, i, 1should be taken as canonical. Hume's "division" is straightforward. In the first paragraph, perceptions are divided into ideas and impressions; in the first and second paragraphs, impressions are divided into those of sensation and those of reflection; in the third paragraph, impressions of reflection are divided into the calm and the violent; in the fourth (as I am indebted to Wdham Frankena, Ronald Glossop, and Peter Jones for their most helpful comments. ' Norman Kemp Smith, The Philosophy of David Hume (New York: St. Martm'~ Press, 1966), pp. 167-168; and Thomas K. Hearn, Jr., "Ardal on the Moral Sentiments in Hume's rreattse," Phtlosophy 48 (1973):290. z Passton and Value m Hume's "Treatise" (Edinburgh: Edinburgh University Press, 1966), pp. I 1, 109-133. For a discussion heavily influenced by Ardal, see Stewart R. Sutherland, "Hume on Morality and the Emotions," Phllosophwal Quarterly 26 (1976) : 14-19 especially. ' See Ardal, pp. I-5, 109-133; and Hearn, pp. 288, 292. 9 A Treatise of Human Nature, ed. L. A. Selby-Bigge (Oxford: Clarendon Press, 1888), p. 275; hereafter cited as T followed by page number. 9 Ardal, p. 94. 13951 396 HISTORY OF PHILOSOPHY indicated by the last sentence of the third), the violent impressions of reflection are divided into the direct and the indirect. The structure is of a genus-species sort, and none of the distinctions cut across each other: J calm i sense of beauty and deformity (T, 276), moral sentiments impressions of reflection = emotions (secondary impressions) violent = passions direct indirect desire, aversion, grief, joy, pride, humility, love, hope, fear (T, 277, 439) hatred (T, 276-277) This classification is based upon the only natural reading of paragraph three and the first sentence of paragraph four of II, i, I. I quote this material, adding my own emphasis and deleting Hume's: The reflective impressions may be divided into two kinds, viz. the calm and the violent. Of the first kind is the sense of beauty and deformity in action, composition, and external objects. Of the second are the passions of love and hatred, grief and joy, pride and humility. This division is far from being exact. The raptures of poetry and music frequently rise to the greatest height; while those other impressions, properly called passions, may decay into so soft an emotion, as to become, in a manner, imperceptible. But as in general the passions are more violent than the emotions arising from beauty and deformity, these impressions have been commonly distinguish'd from each other. The subject of the human mind being so copious and various, I shall here take... (shrink)

This study examines steroid production in fathers watching their children compete, extending previous research of vicarious success or failure on men’s hormone levels. Salivary testosterone and cortisol levels were measured in 18 fathers watching their children play in a soccer tournament. Participants completed a survey about the game and provided demographic information. Fathers with higher pregame testosterone levels were more likely to report that referees were biased against their children’s teams, and pre- to postgame testosterone elevation was predicted by watching (...) sons compete rather than daughters as well as perceptions of unfair officiating. Pregame cortisol was not associated with pregame testosterone or with perceived officiating bias, but cortisol did fluctuate synergistically with testosterone during spectator competition. Although fathers showed no consistent testosterone change in response to winning or losing, pregame testosterone may mediate steroid hormone reactivity to other aspects of their children’s competition. (shrink)

In this paper we reflect on the effectiveness of cognitive mapping as a method to study farm functioning in its complexity and its diverse forms in the framework of our own experiment with a diverse group of Flemish beef farmers. With a structured direct elicitation method we gathered 30 CMs. We analyzed the content of these maps both qualitatively and quantitatively. The central role of the concept “Income” in most maps indicated a shared concern for economic security. Further, the CMs (...) indicated that farmers dealt with this shared social reality differently, as the relationships included in their maps referred to different functional processes relating to revenue streams, marketing strategies, investment decisions, dependence on production inputs, on-farm resource management, and personal well-being. With a clustering algorithm we grouped farmers based on the relationships in their maps, which allowed us to trace some of the broader patterns within the data, such as the existence of more business- and investment-minded farmers, in contrast to farmers focused on their quality of life, and animal production-oriented in contrast to marketing-oriented farmers. Taking into account farmers’ comments, we find that the applied methods had limited capability to classify farmers based on their perspectives on farming. Still, the system presentations proved useful to study what aspects farmers were working on or towards, and how these aspects may actually fit together as a whole. CMing was therefore mostly effective in exploring farm functioning in its complexity, and less so in exploring farm functioning in its diversity. (shrink)

ABSTRACTThis paper situates the discourse of the Occupy movement within the context of radical political philosophy. Our analysis takes place on two levels. First, we conduct an empirical analysis of the ‘official’ publications of Occupy Wall Street and Occupy London. Operationalising core concepts from the framing perspective within social movement theory, we provide a descriptive-comparative analysis of the ‘collective action frames’ of OWS and OL. Second, we consider the extent to which radical political philosophy speaks to the discourse of Occupy. (...) Our empirical analysis reveals that both movements share diagnostic frames, but there were notable differences in terms of prognostic framing. The philosophical discussion suggests that there are alignments between anarchist, post-anarchist and post-Marxist ideologies at the level of both identity and strategy. Indeed, the absence of totalising anti-capitalist or anti-statist positions in Occupy suggests that – particularly with Occupy London – alignments are perhaps not so distant from typically social democratic demands. (shrink)