In the present research, we validated a new scale developed from self-determination theory to assess the functional meaning of cash rewards offered in the workplace. According to SDT, rewards can take on different meanings based on the way they are perceived by individuals. In a series of three studies in different socioeconomic contexts, we replicated the two-factorial structure of the scale measuring respectively workplace cash rewards’ informative and controlling meanings. In Study 1, we validated the English version of the scale (...) by exploring and then confirming its two-factor structure with two English-speaking employee samples. We further replicated its two-factor structure in a French-speaking employee sample of employees in Study 2 and in a Greek-speaking employee sample in Study 3, allowing us to validate its French and Greek version. Results from our three studies show how distinct meanings attributed to cash rewards, i.e., informative or controlling, relate differently to autonomous and controlled forms of motivation based on SDT. These findings suggest that workplace cash rewards differently influence employees’ motivation depending on whether they are perceived as informative or controlling, thus providing empirical evidence for the theoretical and practical implications of SDT’s concept of functional meaning of cash rewards. Our research contributes to the assessment and understanding of employees’ experience of workplace cash rewards and provides empirical evidence that the concept of the functional meaning of cash rewards is a distinct concept from other money-related concepts such as subjective pay satisfaction, performance-contingent rewards, and financially contingent self-worth. (shrink)
Luca M. Possati, Jean Grondin, Paul Ricoeur ; Aurore Dumont, François Dosse et Catherine Goldenstein, Paul Ricoeur: penser la mémoire ; Paul-Gabriel Sandu, Gert-Jan van der Heiden, The Truth of Language. Heidegger, Ricoeur and Derrida on Disclosure and Displacement ; Paul Marinescu, Marc-Antoine Vallée, Gadamer et Ricoeur. La conception herméneutiquedu langage ; Witold Płotka, Saulius Geniusas, Th e Origins of the Horizon in Husserl’s Phenomenology ; Delia Popa, Annabelle Dufourcq, La dimension imaginaire du réel dans la philosophie de (...) Husserl ; Maria GyemantDenis Seron, Ce que voir veut dire. Essai sur la perception ; Christian Ferencz-Flatz, Hans Friesen, Christian Lotz, Jakob Meier, Markus Wolf, Ding und Verdinglichung. Technik- und Sozialphilosophie nach Heidegger und der Kritischen Th eorie ; Bogdan MincăLarisa Cercel, John Stanley, Unterwegs zu einer hermeneutischen Übersetzungswissenschaft. Radegundis Stolze zu ihrem 60. Geburtstag ; Denisa Butnaru Johann Michel, Sociologie du soi. Essai d’herméneutique appliquée ; Ovidiu Stanciu, Jan Patočka, Aristote, ses devanciers, ses successeurs. Trad. fr. Erika Abrams ; Mădălina Diaconu, Emmanuel Alloa, Das durchscheinende Bild. Konturen einer medialen, Phänomenologie. (shrink)
From Plato’s Timaeus onwards, the world or cosmos has been conceived of as a living, rational organism. Most notably in German Idealism, philosophers still talked of a ‘Weltseele’ or ‘Weltgeist’. This volume is the first collection of essays on the origin of the notion of the world soul in Antiquity and beyond. It contains 14 original contributions by specialists in the field of ancient philosophy, the Platonic tradition and the history of theology. The topics range from the ‘obscure’ Presocratic Heraclitus, (...) to Plato and his ancient readers in Middle and Neoplatonism, to the reception of the idea of a world soul in the history of natural science. A general introduction highlights the fundamental steps in the development of the Platonic notion throughout late Antiquity and early Christian philosophy. Accessible to Classicists, historians of philosophy, theologians and invaluable to specialists in ancient philosophy, the book provides an overview of the fascinating discussions surrounding a conception that had a long-lasting effect on the history of Western thought. (shrink)
Dans Les Nuées, Aristophane adresse des critiques à Socrate auxquelles Platon répond philosophiquement dans l’Apologie. Or le Socrate des Nuées porte des traits de Protagoras, et certains reproches attribués à l’un valent pour l’autre. Comme pour Socrate, Platon a composé pour Protagoras une apologie, dans le Théétète. Si nous comparons les accusations de la pièce à ce que Platon prête à Protagoras, nous constatons qu’il se fait son défenseur. Mais pour quelle raison et à quel point de vue? Par une (...) analyse des concepts de geloion et de mimèsis comique, on montre comment Platon déploie une stratégie de réappropriation de la pensée de Protagoras – pour lui donner un tour philosophique qui constitue en même temps une réflexion critique sur le statut de l’objet comique.In the Apology, Plato gives a philosophical answer to critics contained in Aristophanes’ Clouds. However, through Socrates, The Clouds target Protagoras too. As a matter of fact, Plato composed an apology for him, as well in the Theaetetus, that answers the charges in the comedy against Protagoras, becoming in a certain way his « lawyer ». But why and what for? Analysing the concepts of geloion and comic mimesis, we show how Plato undertakes to give a philosophical reading of Protagoras’ thought, which, in the same time, constitutes a critical thinking about the object of comedy. (shrink)
ABSTRACTEighteenth-century events, replete with Dickensian dualities, brought two Enlightenment families to America. Pierre-Samuel du Pont and Joseph Priestley contemplated relocating their families decades before immigrating. After arriving, they discovered deficiencies in education and chemistry. Their experiences were indicative of the challenges in transmitting transatlantic chemistry. The Priestleys were primed to found an American chemical legacy. Science connected Priestley to British manufacturers, Continental chemists, and American statesmen. Priestley's marriage into the Wilkinson ironmaster dynasty, and Lunar Society membership, helped his sons apprentice, (...) and befriend manufacturer-chemist Thomas Cooper. However, ideological persecution forced them from England. Priestley's plans for his sons to inherit Wilkinson's ironworks evaporated; in America, efforts to establish manufactories, colonies, farms, and a college miscarried. Cooper taught college chemistry, but his materialism provoked dismissals. The Du Ponts were unlikely founders of an industrial-chemistry empire. Du Pont's philosophy promulgated that agriculture, not industry, produced wealth. Eleuthère-Irénée apprenticed in France's gunpowder administration, however, plans for his succession died and director Antoine Lavoisier, a family friend, was executed. E.-I. and Du Pont's arrest precipitated relocation to America. Du Pont's utopian colony and schemes proved unrealistic. Nevertheless, E.-I.'s gunpowder manufactory—utilizing transatlantic contacts and privileged knowledge of advanced French chemistry—succeeded through practical application. (shrink)
Marc-Antoine Vallée | : Dans leurs différents efforts pour se défaire de toute forme d’absolutisation du sujet, plusieurs philosophes ont cherché à développer une intelligence relationnelle du soi. Pour ce faire, ils ont largement puisé dans la tradition judéo-chrétienne qui avait déjà ouvert la voie dans cette direction. Cet article montre, plus précisément, que cette intelligence relationnelle du soi se développe chez Kierkegaard, Buber, Levinas et Marion à travers une reprise philosophique du modèle de l’homme devant Dieu. Mais (...) le problème est qu’une telle approche peine à reconnaître une véritable consistance au soi. Pour éviter cet écueil, l’auteur mobilise la pensée de Paul Ricoeur afin de défendre la thèse selon laquelle les relations, les appartenances et les capacités constitueraient les trois déterminations fondamentales du soi. | : In their different efforts to get beyond any absolutization of the subject, many philosophers have tried to develop a relational understanding of the self. To do so, they have drawn heavily on the Judeo-Christian tradition, who had already paved the way in this direction. This paper shows, more precisely, that Kierkegaard, Buber, Levinas and Marion develop such relational understanding of the self through a philosophical recovery of the model of human being before God. But the problem is that such approach hardly recognizes a real consistency to the self. To avoid this problem, the author mobilizes the thought of Paul Ricoeur in order to defend the thesis that relations, belongings and capacities constitute the three fundamental characteristics of the self. (shrink)
Does Ricœur’s approach of language enter in contradiction with Husserl’s phenomenological legacy? In response to Claude Romano’s criticisms of the hermeneutical approach of language sustained by Ricœur, this paper intends to shed light on the complex connections between Husserl and Ricœur on the relations between language and experience. It aims to show, against what Romano suggests, that Ricœur’s thinking never leads to a linguistic idealism,but follows effectively a phenomenological exigency through his hermeneutical project.
Intent upon harmonizing doctrines of their predecessors, some Neoplatonic commentators are faced with a problem of resolving doctrinal discrepancies so as to restore the συµφωνία in the history of philosophy. This article considers a particular example of this attempt ats harmonization: how Simplicius reconciles Aristotle's Categories with the Neopythagorean doctrine of the Pseudo-Archytas. The chronological inversion introduced by the counterfeiter produces remarkable effects on the late Platonic doctrine about general terms, to the extent that a commentator such as Simplicius works (...) to reduce the dissonance between Archytas' and Aristotle's words. This paper has three aims: to restore the general grid that Simplicius uses for reading and commenting on Archytas through Aristotle; to identify the exegetical strategies aimed at a doctrinal reconciliation; to consider a specific case, provided by the doctrine of weight, which engenders a new physical theory by Simplicius. (shrink)
Ce texte s’efforce de définir la contribution possible de la phénoménologie française contemporaine au développement et à la radicalisation du projet d’une herméneutique du soi. Il s’agit, plus spécifiquement, de préciser quelle conception décentrée du soi ressort des récents travaux de Claude Romano sur l’événement et d’Emmanuel Housset sur la dimension relationnelle de la personne. Pour ce faire, l’auteur insiste sur les convergences entre les deux œuvres, tout en s’interrogeant sur les limites de ces approches.
En introduisant, dans son article séminal de 1956, l’idée que nos concepts sociaux étaient essentiellement contestés, W. B. Gallie lançait un avertissement à toute philosophie morale et politique future qui se voudrait analytique : les concepts fondamentaux de la philosophie pratique ne peuvent exhiber leur sens ultime et incontestable par une analyse sémantique ou linguistique qui évacuerait toute...
Cet article vise à dégager les implications ontologiques du projet Ricoeurien d’une herméneutique du soi tel que formulé dans Soi-même comme un autre. L’auteur retrace d’abord la double approche de Ricoeur proposant de penser l’attestation du soi suivant la notion aristotélicienne de l’être-vrai et l’homme capable selon les catégories de l’acte et de la puissance. Soulignant le caractère fragmentaire et insuffisant des analyses de Ricoeur, il explore ensuite une troisième façon de nommer l’être du soi selon la catégorie de la (...) relation, développant ainsi l’idée d’une “ontologie de la relation” sous-jacente à cette herméneutique du soi. This article aims to make explicit the ontological implications of the Ricœurian project of a hermeneutics of self as formulated in Oneself as Another . The author first redraws Ricœur’s double approach proposing to think the attestation of the self following the Aristotelian notion of being-true and the capable man following the categories of actuality and potentiality. Underlining the fragmentary nature and the incompleteness of Ricœur’s analysis, he then explores a third way to speak about the being of the self following the category of relation, thus developing the idea of an underlying “ontology of the relation” implied by this hermeneutics of the self. . (shrink)
This paper proposes a presentation and an analysis of the first philosophical writing of Paul Ricœur, on the problem of God in the reflexive philosophies of Lachelier and Lagneau. His principal aim is to situate this first writing in the context of Ricœur’s philosophical work, by underlining his belonging to the french reflexive tradition and his refusing of the absolute idealism of Lachelier and Lagneau. The author insists more precisely on the realistic and personalist thesis of the young Ricœur and (...) on the appearance of the problem of evil in his work. . (shrink)
Ce texte vise à explorer la contribution de Paul Ric?ur à une réflexion phénoménologique sur le vivant. Il s?agit notamment, à partir du débat avec Jean-Pierre Changeux, de faire ressortir l?insistance avec laquelle il s?efforce de distinguer l?approche phénoménologique du vécu de l?approche objectivante des sciences du vivant, de façon à soutenir la thèse d?un dualisme sémantique entre les deux ordres de discours. Tout le travail de Ric?ur est alors d?ouvrir le discours philosophique à l?apport des sciences de la vie, (...) sans soumettre le projet phénoménologique à une naturalisation. Contrairement à Jean-Luc Petit, qui voit dans la phénoménologie eidétique de la volonté du jeune Ric?ur ce qu?il y a de plus prometteur pour aborder la question du vivant, nous soutenons plutôt que la position originale de Ric?ur sur le vivant se laisse comprendre à partir de sa triple allégeance à la phénoménologie, à l?herméneutique et à la philosophie réflexive. (shrink)
RÉSUMÉ Le principal objectif de ce texte est d'apporter certaines clarifications par rapport à des problèmes et difficultés entourant l'usage actuel des notions de culture, d'appartenance et de dialogue. L'auteur montre que l'idée selon laquelle on pourrait être prisonnier de sa propre culture découle d'une transformation récente de la signification du concept de culture. Cette idée est critiquée comme étant un mythe, le mythe de la monade culturelle, reposant sur une mécompréhension des rapports entre culture, appartenance et dialogue. L'auteur s'efforce (...) de proposer une meilleure compréhension de ces trois concepts, de façon à éviter toute forme de relativisme radical. ABSTRACT The aim of this paper is to shed light on some difficulties and problems related to the current use of the concepts of culture, belonging and dialogue. The author shows that the idea that we could be prisoners of our own culture stems from a recent transformation of the meaning of the concept of culture. This idea is criticized as a myth, the myth of the cultural monad, based on a misunderstanding of the relationship among culture, belonging and dialogue. The author tries to offer a better understanding of these three concepts, in order to avoid any form of radical relativism. (shrink)
