Le monde moderne est en proie à une crise majeure de civilisation. La doxa parlera de " perte des repères ", et les pouvoirs publics croient contenir les périls en multipliant les " comités d'éthique ", dans de nombreux secteurs d'activité à commencer par ceux des pratiques médicales et des recherches en biotechnologies. Mais encore cette crise porte sur les valeurs, les moeurs, la politique, l'économie, la violence, la criminalité, les médias, l'éducation, le sport, etc. À ne pas interroger plus (...) en profondeur cette crise, ces divers comités d'éthique seront autant de " rustines " destinées à colmater en vain ce qui fait eau de toute part. Les questions sous-jacentes de l'éthique contemporaine portent sur les " limites ": "peut-on tout faire?", "peut-on tout dire?", "peut-on tout montrer?", "peut-on rire de tout?". Elles interrogent la formation et la condition du lien social, dans un contexte où la démocratie est une valeur inconditionnée. Thomas Jefferson en avait identifié le point de tension : " Le prix de la Liberté, c'est une vigilance éternelle ". Ce champ de réflexion appelle donc un croisement de disciplines : le droit, la sociologie, l'anthropologie, la philosophie, l'histoire, la psychanalyse, les sciences du comportement et des systèmes intelligents et robotiques, les sciences politiques, les sciences du vivant, les sciences de l'environnement. Sous la direction de Michel Gad Wolkowicz l'ouvrage réunit des intervenants de référence de toutes ces disciplines. (shrink)

Joseph Ben-David (1920-1986) fut un des sociologues des sciences les plus innovateurs et les plus en vue des années soixante et soixante-dix. Travaillant dans le cadre des théories sociologiques de Max Weber, Talcott Parsons et Robert Kmerton, il élabora dans ses ouvrages et nombreux articles une théorie sociologique originale du développement scientifique. Par sa démarche diachronique, il se démarque des sociologues des sciences de l'école fonctionnaliste ; par sa perspective sociologique, il définit des nouvelles problématiques qui viennent s'ajouter à celles (...) des historiens des sciences travaillant dans une optique " internaliste ". Dans le présent ouvrage ont été réunis et traduits les articles les plus importants de Ben-David, qui, ensemble, dessinent les contours d'une sociologie historique des sciences. Par son pouvoir explicatif, cette théorie est à même d'enrichir la pratique de l'historien des sciences, tandis que, par sa réaffirmation des vertus éthiques des rôles sociaux du savant et de l'Université, elle est d'une grande actualité pour les débats sur l'enseignement supérieur en France. (shrink)

Francis Bacon’s political thought cannot be understood without a close reading of his discussions about human emotions and the role they play from our private to public spheres of interaction. This paper discusses Bacon’s widespread treatment of envy as a particularly significant source of political strife within states which, when unattended, leads to civil war. Bacon rejects envy as a ‘private’ passion. As a ‘public’ passion, however, it becomes a tool for preventing the very outcome to which ‘private’ envy is (...) inclined. Envy thus serves as a useful political tool that uncovers ambitious men ‘when they grow too great’ and helps political leaders ‘in handling sedition’. Envy, moreover, is also a central concept that elucidates Bacon’s discussions of ‘moral’ and ‘civil’ philosophy as two areas of study that need to be united for proper political rule. The paper opens with an analysis of Bacon’s treatment of envy in his Essays or Counsels Civil and Moral and his writings on historiography; it then connects Bacon’s understanding of envy and civil war with the writings of Thomas Hobbes and Michel de Montaigne; finally, it concludes with a discussion of the role of envy in Bacon’s civil and moral philosophy. (shrink)

Souvent, la science est associée à l'idée de progrès et d'émancipation des peuples. Il en fut ainsi au temps des Lumières, puis sous la Révolution française. Elle est parfois aussi contestée en raison même du progrès et de ses conséquences: destruction de la nature, productivisme à outrance... Les scientifiques sont alors considérés comme indifférents aux valeurs humanistes, acteurs d'une " science sans conscience " au service des pires projets, totalitaires, racistes, brutalement colonisateurs. A quelles conditions la science peut-elle aujourd'hui avancer (...) et faire avancer l'homme? Faut-il généraliser le principe de précaution? Dans un monde où la science est financée, organisée ou stimulée d'une part par la puissance publique et d'autre part par le marché, qui décide in fine? Comment faire vivre le lien entre liberté des scientifiques et progrès social? Quels sont les rapports entre démocratie et science? Et, si la science a encore un avenir, quel est-il? (shrink)

Johnny Hallyday was France's first rock and roll star and was honored as a national hero at his funeral, which was attended by nearly a million people. The funeral of Pierre Boulez, on the other hand received little fanfare. This book attempts to resolve this discrepancy.

It is commonly thought that authors can make anything whatsoever true in their fictions by artistic fiat. Harry Deutsch originally called this position the Principle of Poetic License. If true, PPL sets an important constraint on accounts of fictional truth: they must be such as to allow that, for any x, one can write a story in which it is true that x. I argue that PPL is far too strong: it requires us to abandon the law of non-contradiction and (...) entails a radical revision of otherwise ordinary commitments about truth in fiction. (shrink)

In this remarkable book Michel Foucault, one of the most influential thinkers of recent times, calls us to look critically at specific historical events in order to uncover new layers of significance.

The Hermeneutics of the Subject is the third volume in the collection of Michel Foucault's lectures at the College de France, one of the world's most prestigious institutions. Faculty at the college give public lectures, in which they can present works-in-progress on any subject of their choosing. Foucault's were more speculative and free-ranging than the arguments of such groundbreaking works as The History of Sexuality or Madness and Civilization . In the lectures comprising this volume, Foucault focuses upon the (...) ways the "self" and consequently "self-study" have been conceived since the days of antiquity, starting with Socrates. Definitions and conceptions of "self-study" in Greek and Roman literature, Foucault argues, remain in force today, and underlie modern interpretations of the self. Engaging, engrossing, and provocative, The Hermeneutics of the Subject reveals Foucault at the height of his powers. (shrink)

When it was first published in France in 1961 as Folie et Déraison: Histoire de la Folie à l'âge Classique , few had heard of a thirty-four year old philosopher by the name of Michel Foucault. By the time an abridged English edition was published in 1967 as Madness and Civilization , Michel Foucault had shaken the intellectual world. This translation is the first English edition of the complete French texts of the first and second edition, including all (...) prefaces and appendices, some of them unavailable in the existing French edition. History of Madness begins in the Middle Ages with vivid descriptions of the exclusion and confinement of lepers. Why, Foucault asks, when the leper houses were emptied at the end of the Middle Ages, were they turned into places of confinement for the mad? Why, within the space of several months in 1656, was one out of every hundred people in Paris confined? Shifting brilliantly from Descartes and early Enlightenment thought to the founding of the Hôpital Général in Paris and the work of early psychiatrists Philippe Pinel and Samuel Tuke, Foucault focuses throughout, not only on scientific and medical analyses of madness, but also on the philosophical and cultural values attached to the mad. He also urges us to recognize the creative and liberating forces that madness represents, brilliantly drawing on examples from Goya, Nietzsche, Van Gogh and Artaud. The History of Madness is an inspiring and classic work that challenges us to understand madness, reason and power and the forces that shape them. (shrink)

In his book, Physical Relativity, Harvey Brown challenges the orthodox view that special relativity is preferable to those parts of Lorentz's classical ether theory it replaced because it revealed various phenomena that were given a dynamical explanation in Lorentz's theory to be purely kinematical. I want to defend this orthodoxy. The phenomena most commonly discussed in this context in the philosophical literature are length contraction and time dilation. I consider three other phenomena of this kind that played a role in (...) the early reception of special relativity in the physics literature: the Fresnel drag effect in the Fizeau experiment, the velocity dependence of electron mass in beta-ray deflection experiments by Kaufmann and others, and the delicately balanced torques on a moving charged capacitor in the Trouton-Noble experiment. I offer historical sketches of how Lorentz's dynamical explanations of these phenomena came to be replaced by their now standard kinematical explanations. I then take up the philosophical challenge posed by the work of Harvey Brown and Oliver Pooley and clarify how those kinematical explanations work. (shrink)

Three years before his death, Michel Foucault delivered a series of lectures at the Catholic University of Louvain that until recently remained almost unknown. These lectures—which focus on the role of avowal, or confession, in the determination of truth and justice—provide the missing link between Foucault’s early work on madness, delinquency, and sexuality and his later explorations of subjectivity in Greek and Roman antiquity. Ranging broadly from Homer to the twentieth century, Foucault traces the early use of truth-telling in (...) ancient Greece and follows it through to practices of self-examination in monastic times. By the nineteenth century, the avowal of wrongdoing was no longer sufficient to satisfy the call for justice; there remained the question of who the \u201ccriminal\u201d was and what formative factors contributed to his wrong-doing. The call for psychiatric expertise marked the birth of the discipline of psychiatry in the nineteenth and twentieth centuries as well as its widespread recognition as the foundation of criminology and modern criminal justice. Published here for the first time, the 1981 lectures have been superbly translated by Stephen W. Sawyer and expertly edited and extensively annotated by Fabienne Brion and Bernard E. Harcourt. They are accompanied by two contemporaneous interviews with Foucault in which he elaborates on a number of the key themes. An essential companion to Discipline and Punish, Wrong-Doing, Truth-Telling will take its place as one of the most significant works of Foucault to appear in decades, and will be necessary reading for all those interested in his thought.  . (shrink)

This book is an English-language translation of a bestselling book in France that explores the relationship between humans and new technologies.

Translator's preface -- Introduction: The question of phenomenology -- Hyletic phenomenology and material phenomenology -- The phenomenological method -- Pathos-with reflections on Husserl's Fifth cartesian meditation -- For a phenomenology of community.

Volume 3 in the ESSENTIAL WORKS OF FOUCAULT series, a collection of articles, interviews and seminars on the subject of Western political culture, written by the twentieth century French philosopher, Michel Foucault and translated into English. It includes issues such as sexuality, psychiatry, discrimination and exclusion in human society.

This book is the final outcome of two projects. My first project was to publish a set of texts written by Schrodinger at the beginning of the 1950's for his seminars and lectures at the Dublin Institute for Advanced Studies. These almost completely forgotten texts contained important insights into the interpretation of quantum mechanics, and they provided several ideas which were missing or elusively expressed in SchrOdinger's published papers and books of the same period. However, they were likely to be (...) misinterpreted out of their context. The problem was that current scholarship could not help very much the reader of these writings to figure out their significance. The few available studies about SchrOdinger's interpretation of quantum mechanics are generally excellent, but almost entirely restricted to the initial period 1925-1927. Very little work has been done on Schrodinger's late views on the theory he contributed to create and develop. The generally accepted view is that he never really recovered from his interpretative failure of 1926-1927, and that his late reflections are little more than an expression of his rising nostalgia for the lost ideal of picturing the world, not to say for some favourite traditional picture. But the content and style of Schrodinger's texts of the 1950's do not agree at all with this melancholic appraisal; they rather set the stage for a thorough renewal of accepted representations. In order to elucidate this paradox, I adopted several strategies. (shrink)

Les Leçons d'histoire de la philosophie du droit sont un jalon fondamental de la philosophie du droit de Michel Villey. Elles ambitionnent de construire une synthèse des apports nécessaires et successifs de l'histoire de la philosophie : " Il ne suffit plus de s'installer dans le sillage du seul Thomas, celui de Kant ou celui de Comte ; mais toutes ces doctrines ensemble sont les données de notre problème. Seule aura chance d'être acceptée par le corps social, seule pourra (...) devenir efficace, seule sera vraie la philosophie qui aura su réunir et réconcilier, sans en sacrifier aucun, ces aspects encore dispersés de la tradition. " A l'heure en particulier où les juges retrouvent progressivement leur rôle social fondamental, les juristes doivent relire ces développements qui leur confèrent collectivement le lourd privilège de réaliser la Justice, non pas idéale, mais simplement possible et concrète. (shrink)

The Courage of the Truth is the last course that Michel Foucault delivered at the College de France before his death in 1984. In this course, he continues the theme of the previous year's lectures in exploring the notion of "truth-telling" in politics to establish a number of ethically irreducible conditionsbased on courage and conviction.

The two major options on which the current debate on the interpretation of quantum mechanics relies, namely realism and empiricism, are far from being exhaustive. There is at least one more position available, which is metaphysically as agnostic as empiricism, but which shares with realism a committment to considering the structure of theories as highly significant. The latter position has been named transcendentalism after Kant. In this paper, a generalized version of Kant's method is used. This yields a reasoning that (...) one is entitled to call a transcendental deduction of some major formal features of quantum mechanics. (shrink)

Annoncé à grand fracas, le décryptage do génome humain devait nous révéler le secret ultime de la vie et ouvrir la voie à de nouvelles thérapies miracles. Espoirs déçus : à l'ère de la post-génomique, les secrets du vivant sont maintenant recherchés dans les théories de la complexité, dans la convergence des efforts des biologistes, des physiciens et des mathématiciens. Comment comprendre la signification de cette succession rapide d'objectifs apparemment différents, de cette alternance d'espoirs et de désillusions? Dans ce livre (...) novateur, Michel Morange propose une clé pour rendre compte de ces difficultés, et de beaucoup d'autres analogues touchant toutes les branches de la biologie. Les annonces sensationnelles reflètent l'espoir toujours déçu qu'une explication unique pourrait suffire. Or les faits biologiques - comme ceux relevant de bien d'autres disciplines scientifiques -ne peuvent être expliqués par un principe d'intelligibilité unique. Exemples à l'appui et de façon très pédagogique, Michel Morange montre pourquoi des explications différentes doivent être articulées pour décrire le fonctionnement des macromolécules aussi bien que l'évolution humaine ou le développement des cancers. Admettre une idée aussi simple n'est pas évident, car tout scientifique a été formé à privilégier un principe d'intelligibilité particulier. L'articulation entre explications différentes est pourtant indispensable pour le progrès des connaissances ; elle est aussi une exigence éthique ; elle est requise pour que la science conserve sa place dans nos sociétés. (shrink)

In this accessible and fascinating book, Michel Morange draws on recent advances in molecular genetics, evolutionary biology, astrobiology, and other disciplines to find today’s answers to the question of life.

Cet article vise à décrire et comprendre un processus en cours, qui associe la formation d’espaces de mise à l’écart – des hors-lieux – et une nouvelle figure de l’étranger, défini selon une altérité non pas d’abord culturelle ou ethnique mais biopolitique, celle de l’étranger absolu. On cherche aussi à comprendre ce qui s’invente comme mondes à venir dans ces lieux-frontières et ces situations-limites.This article attempts to describe and understand an ongoing process that links the creation of places for keeping (...) things out – “outplaces” – with a new sense of the foreigner, whose otherness, no longer defined primarily as cultural or ethnic but bio-political, is absolute foreign-ness. We also attempt to understand what kinds of future worlds are being invented in these areas and situations where existence is “on the edge”. (shrink)

With this profound final work, completed in the days leading up to his death, Michel Serres presents a vivid picture of his thinking about religion—a constant preoccupation since childhood—thereby completing Le Grand Récit, the comprehensive explanation of the world and of humanity to which he devoted the last twenty years of his life. Themes from Serres's earlier writings—energy and information, the role of the media in modern society, the anthropological function of sacrifice, the role of scientific knowledge, the problem (...) of evil—are reinterpreted here in the light of the Old Testament accounts of Isaac and Jonah and a variety of Gospel episodes, including the Three Wise Men of the Epiphany, the Transfiguration, Peter's denying Christ, the Crucifixion, Emmaus, and the Pentecost. Monotheistic religion, Serres argues, resembles mathematical abstraction in its dazzling power to bring together the real and the virtual, the natural and the transcendent; but only in its Christian embodiment is it capable of binding together human beings in such a way that partisan attachments are dissolved and a new era of history, free for once of the lethal repetition of collective violence, can be entered into. (shrink)

L’opposition de la transcendance à l’immanence exige qu’on localise l’immanence dans le temps. La transcendance devient alors passage du temps à l’intemporel. Mais l’intemporel peut être soit l’éternel, soit l’instant. Il y a donc deux transcendances, l’une vers l’éternel, qui est ascendante et active : la transcendance pratique ; l’autre vers l’instant, qui est descendante et esthétique : la transcendance sensible.

In lieu of an abstract, here is a brief excerpt of the content:Bataille and Sartre: The Modernity of MysticismJean-Michel Heimonet (bio)Translated by Emoretta Yang (bio)1It is always relatively surprising to see how the great minds of an era manifest a kind of blindness when it comes to judging their peers, whether one is thinking of Balzac as the reader of Stendhal or Gide as the reader of Proust. This is undoubtedly because any truly forceful mind is also a mind (...) so obsessed and fascinated by its own way of apprehending the world that it can admit no other system of reference, no other range of values than its own. From this point of view, “A New Mysticism,” the article that Sartre devoted in some bad faith to Bataille’s Inner Experience when the book was published in 1943, should be accorded a prime place in the annals of great literary misunderstandings. There is no doubt that the brilliant philosopher of Being and Nothingness commits a strange blunder—strange, at least, for an intellectual of his stature—with respect to the conceptual sacrifice by which Bataille seeks to reveal and, at the same time, cast out modern man’s nostalgia for the sacred. But is “blunder” the right word? Because everything in the book proceeds not as though Sartre had not understood, or badly understood, but rather as though he had pretended not to understand the true stakes that in turn are revealed and consumed by this impossible book. The harshness of his critiques, the vehemence of tone—poorly tempered by a forced irony—instead prove that Inner Experience had hit home, at a level unusual for intellectual polemics. Struck to the core, Sartre reacted. This explains why “A New Mysticism” is a “boomerang” text, or a revealing one, in the photographic sense, being more valuable for what it tells us about its author than for what it teaches about the object being criticized. It is a text in which the reader has to read what is not said, “between the lines,” seeking the cause for the text’s often flagrantly unjust and indeed petty and truistic assertions, in its defense system, or, to borrow a term from the field of psychoanalysis which Sartre so abhorred, in the author’s “denials.” To put it clearly, is not the presence of the sacred, this unknowable and virulent sacred, which seeps out of every part of Bataille’s book, through the cracks and tears in its “form” and the paradoxical gaps in its “content,” also the presence that ceaselessly haunts, with its shadow and disturbing light, the thinking of the last great philosopher-monster?In his didactic concern to be convincing, Sartre divided his article into three parts, the first two dealing respectively with “form” and “content,” the third functioning as a verdict. Viewed fifty years later, such a division applied to a text as anti-academic as Inner Experience might seem comical. It points, however, to the seriousness being accorded in Sartre’s text to knowledge as organized within the academy and to the institutional function of the academy. From one end of the text to the other, Sartre acts as censor and judge, pitilessly pointing out, with the derisive scorn of the specialist, the philosophical naiveté of “Mr. Bataille,” particularly his rapid and unprofessional reading of Jaspers and Heidegger, which Bataille knew only in translation [see “NM” 194]. Sartre’s superior mandarin attitude explains why his first task had been to divide literary and philosophical history into two “frames of mind.” Although original, Bataille’s style and writing already had their place in a “tradition,” which is that line from Pascal to the surrealists, by way of Nietzsche, made up of writers anxious to express (themselves), writing down their [End Page 59] thoughts as they come, helter-skelter, in the exalted illumination of the moment, even before being located and fixed within the design of an argument. In modern writers, this tradition had become even more intensified. Disregarding the classical writerly values of restraint and modesty, the writer seeks to express not only his mind but also his body and its living reality, to establish with the reader a sort of “carnal promiscuity.” Thus we get Breton, who... (shrink)

Allen Buchanan holds that nations do not have a general primary unilateral right to secede. However, nations could legitimately secede if there were a special right to do so, if it were the result of negotiations and, more importantly, if some previous injustice had to be repaired. According to Buchanan, the three kinds of injustice that allow for unilateral secession are: violation of human rights, unjust annexation of territories, and systematic violations of previous agreements on self-government. I agree that nations (...) only have a general remedial right to unilateral secession. But I argue that nations also have a general primary right to self-determination not held by other cultural groups. In virtue of this general primary right, nations also have a primary right to internal self-determination. I will then argue that the "past injustices" should include a failure to comply with internal self-determination. I also want to show that this alternative version of the Remedial Right Only theory meets the constraints, imposed by Buchanan himself, upon any satisfactory institutionalization of the principles governing secession. In the end, it will appear that my own version fares much better than Buchanan's in meeting these constraints. (shrink)

In publications in 1914 and 1918, Einstein claimed that his new theory of gravity somehow relativizes the rotation of a body with respect to the distant stars and the acceleration of the traveler with respect to the stay-at-home in the twin paradox. What he showed was that phenomena seen as inertial effects in a space-time coordinate system in which the non-accelerating body is at rest can be seen as a combination of inertial and gravitational effects in a space-time coordinate system (...) in which the accelerating body is at rest. Two different relativity principles play a role in these accounts: the relativity of non-uniform motion, in the weak sense that the laws of physics are the same in the two space-time coordinate systems involved; what Einstein in 1920 called the relativity of the gravitational field, the notion that there is a unified inertio-gravitational field that splits differently into inertial and gravitational components in different coordinate systems. I provide a detailed reconstruction of Einstein's rather sketchy accounts of the twins and the bucket and examine the role of these two relativity principles. I argue that we can hold on to but that is either false or trivial. (shrink)

L'un des traits par lesquels on distingue habituellement la théorie générale du droit de la philosophie du droit est le formalisme, souvent considéré comme excessif. Il s'explique par la volonté de se limiter à la description du droit positif tel qu'il est et non tel qu'il devrait être, et par le souci de donner à cette description un objet général, c'est-à-dire de rendre compte de plusieurs systèmes juridiques. Or, ce qui est commun à plusieurs systèmes, c'est la forme, tandis que (...) le fond du droit change selon les pays ou les époques. Cette attention à la forme a cependant un inconvénient sérieux la théorie du droit peut bien décrire avec rigueur la structure du système juridique, elle ne rend pas compte de ce qui constitue une partie essentielle du travail réel des juristes. Ceux-ci traitent en effet du fond du droit. Ils parlent d'Etat, de souveraineté, de représentation, du pouvoir des juges. Sans doute ces discours sont-ils idéologiques et normatifs. Mais ils ont une existence et une fonction réelle dans le monde du droit, de sorte que la théorie générale du droit se trouve face à un dilemme. Ou bien elle traite elle aussi des questions matérielles ; elle se place sur le terrain normatif, au risque de perdre son caractère général, comme sa rigueur scientifique. Ou bien elle entend préserver sa pureté ; elle ignore ces discours et se limite à une analyse formelle, mais elle manque une partie de son objet. Les études rassemblées ici montrent qu'on peut échapper à ce dilemme et concevoir une théorie qui soit à la fois matérielle, générale et descriptive. La théorie matérielle du droit apparaît alors étroitement liée à la fois à la forme de l'argumentation et de la justification juridiques, comme à la structure du système, c'est-à-dire à la hiérarchie des normes. (shrink)

A complete reappraisal of the philosophical meaning of Everett's interpretation of quantum mechanics is carried out, by analysing carefully the role of the concept of "observer" in physics. It is shown that Everett's interpretation is the limiting case of a series of conceptions of the measurement problem which leave less and less of the observer out of the quantum description of the measuring interaction. This limiting case, however, should not be considered as one wherein nothing is left outside the description. (...) Something is still needed besides this description: pure cognitive capacity, the subject, or, in a very abstract sense: "mind". The set of branches which arise, according to Everett, from a measuring interaction, gain a renewed signification. They do not refer to distinct "worlds", but to the points of view "mind" can identify itself to. This idea is compared and contrasted with Squires' "selection" of a branch by the mind (without quotation marks). Finally, the notion of indeterminism in quantum mechanics gains an unexpected and new light from a strict application of the previous ideas. (shrink)

We give two proofs of strong normalisation for second order classical natural deduction. The first one is an adaptation of the method of reducibility candidates introduced in [9] for second order intuitionistic natural deduction; the extension to the classical case requires in particular a simplification of the notion of reducibility candidate. The second one is a reduction to the intuitionistic case, using a Kolmogorov translation.

In this encounter between one of the twentieth century greatest philosophical minds and an artist fundamental to our understanding of the development of modern art, Michel Foucault explores Manet.s importance in the overthrow of traditional values in painting.

It is frequently said that biology is emerging from a long phase of reductionism. It would be certainly more correct to say that biologists are abandoning a certain form of reductionism. We describe this past form, and the experiments which challenged the previous vision. To face the difficulties which were met, biologists use a series of concepts and metaphors - pleiotropy, tinkering, epigenetics - the ambiguity of which masks the difficulties, instead of solving them. In a similar way, the word (...) “post-genomics” has different meanings, depending upon who uses it. Which of these meanings will become dominant in the future is an open question. (shrink)

Jean-Michel Vienne; IX*—Locke on Real Essence and Internal Constitution1, Proceedings of the Aristotelian Society, Volume 93, Issue 1, 1 June 1993, Pages 139–15.