The high prevalence of cardiovascular diseases demands a reliable and sensitive risk assessment technique. In order to develop a fast and label-free immunosensor for C-reactive protein, a risk factor for this condition, anti-CRP antibodies were physically adsorbed to the hydrogen -terminated surface of nanocrystalline diamond. An Enzyme-Linked ImmunoSorbent Assay reference technique showed that this was a suitable substrate for antibody-antigen recognition reactions. Electrochemical Impedance Spectroscopy was used to electronically detect CRP recognition. The specificity of the immunosensor was demonstrated by incubation (...) with CRP and plasminogen as reference molecule. A different impedance behavior was observed in real-time after CRP addition as compared to plasminogen addition: the impedance increased only during CRP incubation. Fitting the data showed that this corresponded with a decrease in capacitance of the molecular layer due to its increased thickness by specific CRP recognition. Sensitivity experiments in real-time showed a clear discrimination between 1 μM, 100 nM, and 10 nM of CRP after 10 min at 100 Hz. Since, 10 nM of CRP was still clearly distinguishable from buffer solution, our CRP-directed immunosensor prototype reaches a sensitivity that is within the physiologically relevant concentration range of this biomarker in healthy controls and CVD patients. Moreover, this prototype displayed real-time discriminating power between spiked and unspiked serum, and thus also shows its applicability in this biological matrix. © 2011 Elsevier B.V. All rights reserved. (shrink)

_The VaKE Handbook: Theory and Practice of Values and Knowledge Education_ presents a theoretical model and many examples in various fields of education and training for the realization of the principle "Values without knowledge are blind, while knowledge without values is irresponsible".

En 1993, lors de la publication en castillan de l’Histoire des femmes en Occident, une centaine de pages coordonnées par Mary Nash ont été ajoutées au tome V dirigé par Françoise Thébaud consacré au xxe siècle, afin d’ouvrir sur les sociétés contemporaines hispanique et latino-américaines. Le programme original de Georges Duby et de Michelle Perrot portait sur les femmes dans le monde occidental. De ce fait, les éclairages avaient été concentrés sur les principaux foyers de cette civilisation...

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.3 (2003) 410-411 [Access article in PDF] S. P. Ward. Penology and Eschatology in Plato's Myths. Lewiston, NY: Edwin Mellen Press, 2002. Pp. v + 295. Cloth, $99.95.In this work the author begins by asking himself the following question: What is an eschatological myth? The adjective "eschatological" indicates that the discourse it qualifies is concerned with the last things; that is, death and (...) the judgment of souls that follows it. Hence, the relation that may be established between eschatology understood in this sense and penology, which refers to the punishments the soul undergoes at the end of its earthly existence. As far as the meaning of 'myth' is concerned, the author, influenced by G. S. Kirk (The Nature of Greek Myths [Penguin, 1974]), adopts a relativist position. He does not think it possible to give a general definition; therefore, he limits himself to pointing out some of the characteristics of this type of discourse, on the basis of passages from the Platonic corpus which are usually considered as myths.Having set his analytical tools in place, the author proposes a commentary on the eschatological myths at the end of the Gorgias (523a-527e), at the end of the Phaedo (107c-115a), at the end of Republic X (614b-621d), in the Phaedrus (246a-249d), in some parts of the Timaeus (42b-d, 91a-92c), and in the Laws (903a-905d). He then examines the relations between penology and eschatology in the dialogues of the first period, the intermediary period, and old age.Although Plato takes his inspiration from traditional myths, those that appear in the dialogues are distinguished from traditional myths by two features: a scientific background, which indicates an influence from the Presocratics; and the role played by elements proper [End Page 410] to the Platonic doctrine. The insertion of considerations of a scientific nature into myths makes them more credible, but is not enough to make them into true discourses. Thus, the question of the relation in Plato between these myths and his philosophical doctrine remains open. Nevertheless, and although it is sometimes difficult to justify particular points in the myths, it is still true that we can note a great deal of coherence between what they recount and the ethical questions developed in the dialogues in which they appear.In spite of this consistency, one observes an evolution in the way these myths are presented. In the Gorgias, the punishments inflicted on the soul by the gods are presented as intended to make the soul better. The idea of reincarnation plays no role here, but it is present in the Phaedo. In this dialogue, however, the question arises of how to harmonize reincarnation with post-mortem punishments which, because of it, no longer seem to be necessary. In the Republic, emphasis is placed instead on the role of individual responsibility in the process of reincarnation. The Phaedrus continues in this direction, but is characterized by its allusions to the theory of intelligible forms. In the Timaeus, by contrast, Plato abandons the theme of a way of life and that of the judgment of souls, for a vision of the process of reincarnation that is integrated, not without difficulty, within a cosmological vision. The Laws continue along this path.This analysis shows that Plato evolved on questions of eschatology and penology, even if he did not radically change his mind. Yet there is one point on which he never varied: even if he did not establish precise frontiers between science and religion, Plato never thought his myths to be true discourses, but he always considered their capacity for ethical edification and their pedagogical value.This work is clear and well structured. It is completed by a bibliography and a general index, is easy to read, and presents a genuine usefulness. One also notes, on the part of the author, a good overall knowledge of the whole of Greek literature, from the origins to the end of Antiquity. Nevertheless, three criticisms may be made: (1) This publication merely reproduces the format... (shrink)

v. 1. Biographical entries A-K -- v. 2. Biographical entries L-Z.

Dieser Band versammelt eine Auswahl von Vorträgen, die auf dem Platonicum XII Symposium über Platons Parmenides gehalten wurden, vom 15. bis 19. Juli 2019 in Paris. Der Band beinhaltet fünfzig Beiträge, die von der Lebendigkeit und Vielfalt der platonischen Studien zu diesem schwierigen Dialog zeugen. Er gliedert sich in sechs Abschnitte, die einen Weg durch den Dialog nach seinen wichtigsten Artikulationen darstellen: I. An der Schwelle zum Parmenides II. Parmenides im Kontext III. Dialog, Dialektik, Übungen IV. Die Theorie der Formen (...) V. Die Hypothesen VI. Parmenides und seine Rezeption. (shrink)

The papers in this collection were presented at a workshop on Bayesian Epistemology at the 26th International Wittgenstein Symposium in Kirchberg, Austria (August 4–7, 2003), at a workshop on Philosophy and Probability at the conference GAP5 in Bielefeld, Germany (September 20–22, 2003), at a workshop on Bayesian Epistemology at the Centre for Philosophy of Natural and Social Science, London School of Economics and Political Science in London, UK (June 28, 2004), or at the seminar of the research group Philosophy, Probability (...) and Modeling, Center for Junior Research Fellows, University of Konstanz, Germany. We acknowledge the generous support for these events by the Austrian Ludwig Wittgenstein Society, the Gesellschaft für analytische Philosophie e.V., the Centre for Philosophy of Natural and Social Science, the Alexander von Humboldt Foundation, the Federal Ministry of Education and Research and the Program for the Investment in the Future (ZIP) of the German Government through a Sofja Kovalevskaja Award. We thank the organizers of the conferences in Kirchberg and Bielefeld for their support, the authors and referees of the papers for their work, and John Symons for his interest in dedicating a special issue of this journal to Bayesian Epistemology. (shrink)

We study first-order properties of the quotient rings C(V)/P by a prime ideal P, where C(V) is the ring of p-adic valued continuous definable functions on some affine p-adic variety V. We show that they are integrally closed Henselian local rings, with a p-adically closed residue field and field of fractions, and they are not valuation rings in general but always satisfy ∀ x, y(x|y 2 ∨ y|x 2 ).

L'aventure de Jacques et Raîssa Maritain constitue un parcours unique par son ampleur et son rayonnement. Centre de gravité de la vie spirituelle et littéraire pendant l'entre-deux-guerres, point de ralliement des générations perdues et refuge des poètes maudits, le couple tissa autour de lui le réseau d'influence le plus riche et foisonnant de l'histoire de ce siècle. Disciples de Bergson et de Léon Bloy, confidents de François Mauriac, de julien Green et de Jean Cocteau, amis de Péguy, de Mounier et (...) de Paul VI, et jetant entre les milieux littéraires, artistiques et catholiques d'invisibles passerelles, Jacques et Raïssa Maritain menèrent dans le même temps une expérience de vie spirituelle fascinante. Convertis à vingt ans, ils se firent tous deux messagers de Dieu sur les routes du monde, mendiants du Ciel au nom d'un nouvel humanisme, et ils s'engagèrent ensemble dans les combats essentiels de leur temps pour faire prévaloir en tous lieux la primauté du spirituel. On connaît l'œuvre philosophique considérable laissée par Jacques Maritain, qui garde une audience internationale. Mais cette première biographie, qui s'appuie entre autre sur une importante correspondance inédite, révèle la trame même d'une réflexion qui touche aux multiples domaine de la connaissance : une destinée d'errance et d'exil, de grandes amitiés et de combats souvent âpres contre l'injustice et les dérives du monde moderne, notamment celles de l'Eglise. C'est aussi la face invisible et secrète de la vie d'un couple qui nous est ici dévoilée. Unis par un amour fou et liés par un vœu de chasteté, les Maritainlivrèrent leur existence à Dieu sans partage, au prix pour Raïssa de "la plus dure mort à soi-même" et, pour tous les deux, d'une bouleversante solitude. (shrink)

Cải cách tiền lương là một trong những nội dung quan trọng sẽ được thảo luận tại Kỳ họp thứ 6, Quốc hội khóa XV và đây cũng là một trong những chìa khoá để mở ra các chính sách đãi ngộ nhằm góp phần xây dựng, phát triển đội ngũ trí thức nước nhà, đáp ứng yêu cầu phát triển đất nước nhanh và bền vững trong giai đoạn mới như nội dung mà Hội nghị Trung ương 8 khoá (...) XIII, Ban Chấp hành Trung ương Đảng đã thảo luận. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.3 (2003) 410-411 [Access article in PDF] S. P. Ward. Penology and Eschatology in Plato's Myths. Lewiston, NY: Edwin Mellen Press, 2002. Pp. v + 295. Cloth, $99.95.In this work the author begins by asking himself the following question: What is an eschatological myth? The adjective "eschatological" indicates that the discourse it qualifies is concerned with the last things; that is, death and (...) the judgment of souls that follows it. Hence, the relation that may be established between eschatology understood in this sense and penology, which refers to the punishments the soul undergoes at the end of its earthly existence. As far as the meaning of 'myth' is concerned, the author, influenced by G. S. Kirk (The Nature of Greek Myths [Penguin, 1974]), adopts a relativist position. He does not think it possible to give a general definition; therefore, he limits himself to pointing out some of the characteristics of this type of discourse, on the basis of passages from the Platonic corpus which are usually considered as myths.Having set his analytical tools in place, the author proposes a commentary on the eschatological myths at the end of the Gorgias (523a-527e), at the end of the Phaedo (107c-115a), at the end of Republic X (614b-621d), in the Phaedrus (246a-249d), in some parts of the Timaeus (42b-d, 91a-92c), and in the Laws (903a-905d). He then examines the relations between penology and eschatology in the dialogues of the first period, the intermediary period, and old age.Although Plato takes his inspiration from traditional myths, those that appear in the dialogues are distinguished from traditional myths by two features: a scientific background, which indicates an influence from the Presocratics; and the role played by elements proper [End Page 410] to the Platonic doctrine. The insertion of considerations of a scientific nature into myths makes them more credible, but is not enough to make them into true discourses. Thus, the question of the relation in Plato between these myths and his philosophical doctrine remains open. Nevertheless, and although it is sometimes difficult to justify particular points in the myths, it is still true that we can note a great deal of coherence between what they recount and the ethical questions developed in the dialogues in which they appear.In spite of this consistency, one observes an evolution in the way these myths are presented. In the Gorgias, the punishments inflicted on the soul by the gods are presented as intended to make the soul better. The idea of reincarnation plays no role here, but it is present in the Phaedo. In this dialogue, however, the question arises of how to harmonize reincarnation with post-mortem punishments which, because of it, no longer seem to be necessary. In the Republic, emphasis is placed instead on the role of individual responsibility in the process of reincarnation. The Phaedrus continues in this direction, but is characterized by its allusions to the theory of intelligible forms. In the Timaeus, by contrast, Plato abandons the theme of a way of life and that of the judgment of souls, for a vision of the process of reincarnation that is integrated, not without difficulty, within a cosmological vision. The Laws continue along this path.This analysis shows that Plato evolved on questions of eschatology and penology, even if he did not radically change his mind. Yet there is one point on which he never varied: even if he did not establish precise frontiers between science and religion, Plato never thought his myths to be true discourses, but he always considered their capacity for ethical edification and their pedagogical value.This work is clear and well structured. It is completed by a bibliography and a general index, is easy to read, and presents a genuine usefulness. One also notes, on the part of the author, a good overall knowledge of the whole of Greek literature, from the origins to the end of Antiquity. Nevertheless, three criticisms may be made: (1) This publication merely reproduces the format... (shrink)

Cancers rely on multiple, heterogeneous processes at different scales, pertaining to many biomedical fields. Therefore, understanding cancer is necessarily an interdisciplinary task that requires placing specialised experimental and clinical research into a broader conceptual, theoretical, and methodological framework. Without such a framework, oncology will collect piecemeal results, with scant dialogue between the different scientific communities studying cancer. We argue that one important way forward in service of a more successful dialogue is through greater integration of applied sciences (experimental and clinical) (...) with conceptual and theoretical approaches, informed by philosophical methods. By way of illustration, we explore six central themes: (i) the role of mutations in cancer; (ii) the clonal evolution of cancer cells; (iii) the relationship between cancer and multicellularity; (iv) the tumour microenvironment; (v) the immune system; and (vi) stem cells. In each case, we examine open questions in the scientific literature through a philosophical methodology and show the benefit of such a synergy for the scientific and medical understanding of cancer. (shrink)

The present article considers the avant-garde as experience, and primarily as the experience of perceiving avant-garde art in terms of interruption, estrangement, and arrest. The focus is on the “internal”—utopian—time of the avant-garde, or the dimension of the social imagination. This is directly related to Walter Benjamin’s concept of history, and his idea of the interruption of time. The article analyzes the connection between the continuing interest in the avant-garde and the problem of representing utopia. Avant-garde art is considered as (...) a “sign of history” according to Kant: it takes on the function of an index in that it delineates space for new social relations. Avant-garde art is a form of mapping out a new community, which precedes any institutionalization. Such an intrusion of the “invisible” into avant-garde imagery is explored with the example of Jean-Luc Marion’s reflections on Rothko and Marie-José Mondzain’s conception of the icon as the forerunner of modern abstract art. (shrink)

It is one of Jacques Derrida’s later texts, Le Toucher—Jean-Luc Nancy , wherein one finds his most sustained commentary on the philosophy of Maurice Merleau-Ponty. I argue that Derrida’s criticisms of Merleau-Ponty in this text conceal a significant proximity between his own elaboration of sensibility and that of Merleau-Ponty. Their respective accounts of sensibility are similar in two respects. Firstly, for them both, sensibility is born of a parsing of the self in a hiatus or interval that disrupts the movement (...) of auto-affection. The self can only be known as such through this exposure to alterity. Secondly, this exposure and opening is in no way normative for either thinker, which is to say that their accounts of sensibility are similar not only in structure but also insofar as sensibility for them both is a non-normative opening to ethics; it is an elaboration of embodiment that provokes the question of response but no definitive or prescriptive answer. Hence the structure of sensibility begs the question of ethics, and the problem of response, but can provide little by way of a normative ethics. (shrink)

This article explores how Jean-Luc Nancy attempts to gain critical traction on Christianity by proscribing thinking of completion. First, it describes Nancy's deconstruction of Christianity as stemming from his aesthetic redirection of Heidegger's thinking of finitude. Second, it further details Nancy's noetic declension of Heidegger via Kant and Lyotard, where the imagination and aesthetic communication are deemed impossible. Third, it examines Nancy's treatment of paintings of the Virgin Mary who, for Nancy, exemplifies his brand of incompletion. Nancy's work on Mary (...) reveals both the oversights and the insights of his deconstruction of Christianity, which Catholic theology should seriously engage. (shrink)

Absent within Jean-Luc Marion’s theory of selfhood is an account of psychosis that displaces standard phenomenological and psychoanalytic models. Working primarily with Book V of Being Given, my paper sketches the formal possibilities exhibited in a self who cannot manage the superabundance of the given and, swept away by an uncontrollable flood of givenness, thereby falls into a hysteria of self-experience and loses its ipseity. Then, contrasting psychosis with positive figures of the self, I explore the dynamic relationship between givenness (...) and the gifted highlighted by the phenomenological diremption and effacement of selfhood displayed in both. (shrink)

Absent within Jean-Luc Marion’s theory of selfhood is an account of psychosis that displaces standard phenomenological and psychoanalytic models. Working primarily with Book V of Being Given, my paper sketches the formal possibilities exhibited in a self who cannot manage the superabundance of the given and, swept away by an uncontrollable flood of givenness, thereby falls into a hysteria of self-experience and loses its ipseity. Then, contrasting psychosis with positive figures of the self, I explore the dynamic relationship between givenness (...) and the gifted highlighted by the phenomenological diremption and effacement of selfhood displayed in both. (shrink)

Ce compte rendu a déjà paru sous le titre « Le rythme : une des formes concrètes du temps. » sur EspacesTemps.net le 2 août 2021. M. Antonioli, G. Drevon, L. Gwiazdzinski, V. Kaufmann & L. Pattaroni, Manifeste pour une politique des rythmes, Lausanne, EPFL Press, 2021, 168 p. Le Manifeste pour une politique des rythmes est un argumentaire pour la reconnaissance de la nature rythmique des pathologies du capitalisme et la nécessité de politiques y répondant en termes d'émancipation, de (...) mise - Recensions. (shrink)

This collection for a course in Social Thought and the Critique of Power includes selections from Sandra Bartkey, Wendy Brown, Judith Butler, Luc Boltanski, Eve Chiapello, Juergin Habermas, Margaret Kohn, Saskia Sassen, Margit Mayer, David Ciavatta, Michael Hardt, Antonio Negri, and Jeremy Waldron. Selections include material on the city, neoliberalism, computer-mediated life, precarity, cosmopolitanism, and gender. This packet may still be available as a print-on-demand title at the Ryerson University Bookstore.

Les titres donnés à la parabole de Luc 15,11-32 évoquent le plus souvent l’un de ses personnages, le fils cadet. Les deux frères ont cependant chacun leur importance. L’élément inattendu du récit n’est ni le retour du cadet ni l’accueil qui lui est fait. Les v. 12-24, centrés sur lui, ont suscité l’empathie du lecteur et certains acquis de lecture l’ont préparé à cet accueil. La surprise du récit se trouve dans l’intervention du fils aîné: son arrivée et le sommaire (...) du v. 27 révèlent le décalage entre cette fête et celles évoquées au début du chapitre 15: la thématique ‘perdu / trouvé’ et la dimension collective de la fête ont ici disparu. Alors que l’aîné est pris dans une logique de rétribution, le père évoque la fraternité en plus de la filiation, le basculement de valeurs en plus de la rétribution. L’irruption du fils aîné, en provoquant un décalage entre l’attente du lecteur et la situation racontée, est l’occasion de réaffirmer l’importance du retournement provoqué par «trouvé / perdu». Ce changement-là permet d’entrer dans la vraie joie, celle du royaume. Le retour du cadet n’est donc pas ce qui exclut l’aîné de la fête, mais au contraire ce qui permet la fête, et permet à l’aîné d’y être invité. (shrink)

In this article, we argue that it can be fruitful for philosophers interested in the nature and moral significance of racism to pay more attention to psychology. We do this by showing that psychology provides new arguments against Garcia's views about the nature and moral significance of racism. We contend that some scientific studies of racial cognition undermine Garcia's moral and psychological monism about racism: Garcia disregards (1) the rich affective texture of racism and (2) the diversity of what makes (...) racial ills morally wrong. Key Words: racism • emotions • implicit bias • psychology • racial ills • pluralism. (shrink)

This set reprints volumes that were orginally published by Routledge and Kegan Paul Ltd. in 1953. Landmark volumes at the time of their original publication, these titles do not merely expound the theoretical constructions of Russian philosophers, but also relate these constructions to the general conditions of Russian life. Volume One examines the historical conditions of the development of philosophy in Russia and explores the general features of Russian philosophy. It also surveys the principal works on the history of Russian (...) philosophy. Volume Two includes biographies and examination of the themes of the following philosophers; Vladimir Solovyov, V.D. Kudryavtsev, N.F. Fyodorov and Later Hegelians such as Chicherin, Debolski and Bakunin. This volume also provides analysis of various schools of thought in Russian philosophy in the twentieth century, for example; Neo-Leibzianism, Modern Positivism and New-Marxism to name but a few. (shrink)

Philosophers have not been very preoccupied by the link between emotions and attention. The few that did (de Sousa, 1987) never really specified the relation between the two phenomena. Using empirical data from the study of the emotion of fear, we provide a description (and an explanation) of the links between emotion and attention. We also discuss the nature (empirical or conceptual) of these links.

The paper deals with the questions of whether naturalization of ethical theory is possible and how radical it should be. The answer to these questions depends largely on the scientific explanations of the process of moral evaluation. The author concentrates on a moderate version of naturalization, which involves merely correcting the conclusions of normative ethics by appealing to scientific evidence. A good example of moderate naturalization is the project of debunking deontological moral principles of J. Green. From J. Green’s point (...) of view, the most important of such principles (“it is impermissible to harm other people as a means of achieving a utilitarian goal, but it is permissible to cause such harm as a side-effect of its achievement”) reflects the functioning of the emotional alarm system, which in the early ages of human history protected small groups from internal violence using contact means of harm. The means of harm have since expanded, but the inflexible emotional part of our psyche still dictates the limits of permissibility. This dictate has no reasonable grounds, and the abovementioned principle cannot claim to be objective and universal. The author shows that the data used by J. Green is different from the results of studies by Yu.I. Aleksandrov and K.R. Arutyunova on the impact of alcohol intoxication on making deontological and utilitarian moral evaluations. These results indicate that both the deontological and the utilitarian principles are partly based on the emotional subsystem. Accordingly, a normative ethicist is forced to choose as the scientific basis of his or her research some of the opposing scientific models that explain the process of making moral evaluations. Some of the models are consistent with the moderate naturalization project, others are not. The choice between models depends exclusively on already taken metaethical and normative preferences. (shrink)

The article shows that Borisov’s direct solution to the problem of skepticism about meaning using a special type of introspection is associated with the assumption of the agent’s direct access to their own consciousness. This assumption has two complicating consequences: the analogy with Moore’s paradox and the Platonic concept of meaning. It is also shown that direct access to meaning as a way of Borisov’s direct solution of the skeptical paradox significantly uses the performativity of the speech act, narrowing the (...) scope of analysis of the original problem. The little-studied problem of distinction in the analysis of the skeptical paradox of meaningful and formalized mathematics is noted. (shrink)

The paper offers a modelling of the sense of justice as it is displayed in ordinary situated disputes. While this model accounts for a plurality of legitimate forms of evaluation which are used in the process of critique and justification, it escapes a relativism of values by demonstrating that all these forms satisfy a set of common requirements. The reasonable character of the everyday sense of justice is also anchored in a reality test involving the engagement of objects which qualify (...) for a certain form of evaluation. The paper discusses this model in relation to competing theories of justice, and models of social action and interaction. (shrink)

"Grapples with the legacy of Jerome Wakefield, one of the most influential critics of modern psychiatry and the use of the DSM for psychiatric diagnosis"--.

How much can we shape the emotions we experience? Or to put it another way, how plastic are our emotions? It is clear that the exercise of identifying the degree of plasticity of emotion is futile without a prior specification of what can be plastic, so we first propose an analysis of the components of emotions. We will then turn to empirical data that might be used to assess the degree of plasticity of emotions.

In “Judy Benjamin is a Sleeping Beauty” (2010) Bovens recognises a certain similarity between the Sleeping Beauty (SB) and the Judy Benjamin (JB). But he does not recognise the dissimilarity between underlying protocols (as spelled out in Shafer (1985). Protocols are expressed in conditional probability tables that spell out the probability of coming to learn various propositions conditional on the actual state of the world. The principle of total evidence requires that we not update on the content of the proposition (...) learned but rather on the fact that we learn the proposition in question. Now attention to protocols drives a wedge between the SB and the JB. We have shown that the solution to a close variant of the SB which involves a clear protocol is P*(Heads) = 1/3 and since Beauty’s has precisely the same information at her disposal in the original SB at the time that she is asked to state her credence for Heads, the same solution should hold. The solution to the JB, on the other hand, is dependent on Judy’s probability distribution over protocols. One reasonable protocol yields P(Red) = 1/2, but Judy could also defend alternative values or a range of values in the interval [1/3, 1/2] depending on her probability distribution over protocols. (shrink)

L'oeuvre du philosophe anglais est au coeur du débat qui divise historiens et philosophes sur le thème de la sécularisation de la pensée politique moderne. Cet ouvrage ambitionne de contribuer nettement à ce débat, en montrant le rôle joué par la théologie de la toute-puissance dans la constitution de la philosophie morale et politique de Hobbes.

In various European countries, the relation between `the left' and `the right' presents itself today in paradoxical form: the attenuation of the differences at the level of policy making is accompanied by the persistence, if not even strengthening, of the polarisation in terms of verbal position taking and of partisan self-description. To understand this situation, one needs to return to that which constitutes the ideological core of the opposition between left and right. The left remains marked, though not necessarily in (...) an explicit fashion, by the heritage of the quest for `total revolution'. Such quest presupposes a radical critique of the world in the form in which it presents itself, namely as an obstacle to the full realisation of humanity. In this sense, the left is intrinsically connected to critique, and left and right stand opposed to each other in the same way that critique is opposed to celebration. From the second half of the 19th century onwards, the critique of the left was elaborated in particular in the form of a social critique of capitalism. Since the 1970s and 1980s, and since the end of communism in particular, the theme of total revolution, however, dissociates itself more and more from the idea of social revolution to focus instead on the idea of sexual revolution. Certain problems that the left encounters today stem from the fact that it amalgamates two highly different kinds of expectation and of critiques. On the one hand, there are the social concerns and the critiques of capitalism, which, however, are no longer oriented towards total revolution. On the other hand, there are expectations that are still turned towards total revolution, but have been shifted towards the exigency of a revolution in the order of reproduction and of sexuality and, thus, have dissociated themselves from the critique of capitalism. (shrink)

Dans ce texte de Tchaïanov daté de l’été 1917, qu’une traduction partielle rend ici pour la première fois accessible au lectorat francophone, l’agronome, économiste et spécialiste de l’économie paysanne russe défend un collectivisme fondé sur l’idée d’une résistance de la paysannerie au développement du capitalisme. Ce texte a joué un rôle décisif à la fois dans la polarisation des débats sur le collectivisme en Russie à partir de 1917 et dans l’histoire des réceptions du marxisme dans la sociologie rurale tout (...) au long du XX e siècle. En fondant certaines thèses populistes sur des études empiriques de la situation russe, Tchaïanov a permis le développement d’un « néo-narodnisme écologique » dans les sciences sociales à partir des années 1960. (shrink)