This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

An hommage to Gad Freudenthal, this volume offers studies on the history of science and on the role of science in medieval and early-modern Jewish cultures, investigating various aspects of processes of knowledge transfer and scientific cross-cultural contacts,.

In her book Fiction and Metaphysics (1999) Amie Thomasson, influenced by the work of Roman Ingarden, develops a phenomenological approach to fictional entities in order to explain how non-fictional entities can be referred to intrafictionally and transfictionally, for example in the context of literary interpretation. As our starting point we take Thomasson’s realist theory of literary fictional objects, according to which such objects actually exist, albeit as abstract and artifactual entities. Thomasson’s approach relies heavily on the notion of ontological dependence, (...) but its precise semantics has not yet been developed. Moreover, the modal approach to the notion of ontological dependence underlying the Artifactual Theory has recently been contested by several scholars. The main aims of this paper are (i) to develop a semantic approach to the notion of ontological dependence in the context of the Artifactual Theory of fiction, and in so doing bridge a number of philosophical and logical gaps; (ii) to generalize Thomasson’s categorial theory of ontological dependence by reconstructing ontological categories of entities purely in terms of different structures of ontological dependence, rather than in terms of the basic kinds of entities the categorical entities depend on. (shrink)

The thirteenth-century Hebrew texts that discuss salinity all ultimately go back to Aristotle's treatment of the subject in the Meteorology. However, in these Hebrew texts the question of what exactly makes the sea salty is answered in diverging ways. The oldest of them, the Otot ha-Shamayim, being the Hebrew translation of the Arabic paraphrase of the Meteorology, proposes various causes of the sea's salinity, to wit, the dry exhalation, the action of heat, and the admixture of an earthy substance. This (...) is due partly to Aristotle's own ambiguity, and partly to the fact that his Greek commentators interpreted his words in different ways. Two later encyclopedias, the Midrash ha-Hokhma and the De'ot ha-Philosofim base their expositions of salinity on Ibn Rushd, whose two commentaries on the Meteorology contain various theories. The first encyclopedia opts for the action of heat as the major cause in producing saltiness, whereas the second attempts to explain in which way the various causes are interrelated by advisedly combining Ibn Rushd's accounts. (shrink)

We investigated the cognitive structure of emotions in Indonesia and The Netherlands in a series of three studies. Sets of 120 emotion terms were selected based on local ratings of prototypicality for "emotion". With similarity sortings a three-dimensional (evaluation, arousal, dominance) and a four-cluster (positive emotion, sadness, fear, anger) structure was found in each group. Of 50 pairs of translation-equivalent terms, 42 pairs were also found to be cognitively equivalent. With these equivalent terms a good fit of a common cognitive (...) emotion structure was demonstrated in both countries. In a fourth and final study, the location of two social emotions, "shame" and "guilt", in the common structure was found to be closer to "fear" and somewhat further away from "anger" in Indonesia than in the Netherlands. (shrink)

The first of the three major thirteenth-century Hebrew encyclopedias of science and philosophy, the Midrash ha-Hokhmah presents a survey of philosophy and mathematical sciences. Originally written in Arabic, the author, Judah ben Solomon ha-Cohen, who was inspired by Maimonides' Guide of the Perplexed, translated his own work into Hebrew in the 1240s in Italy when he was in the service of Frederick II. The part on natural philosophy edited and translated in this volume is the first Hebrew text to draw (...) extensively on Averroes' commentaries on Aristotle. Over several chapters, Resianne Fontaine explores Judah's ambivalent attitude towards Aristotelian philosophy. (shrink)

In spite of the fact that Henry of Gent had a major and lasting influence on the developments at the University of Paris after the condemnation of the errores philosophorum in 1277, the Gandavistae – pupils of Henry of Gent – are hardly known by their proper names in the history of philosophy. As a member of the theological and philosophical faculty, Henry broke with the predominant Averroistic approach to Aristotle’s conception of science and concentrated, instead, on the Aristotelian tradition. (...) He defended a revised version of the Aristotelian doctrine of the categories along the lines of the pseudo-Boethian Liber de sex principiis and ascribed fundamental eminence to relatio, a category which was considered ontologically “debilissimus” among the Aristotelians. John de Polliaco was a pupil of Albert the Great, Thomas Aquinas, Henry of Gent and Godfrey of Fontaines during the seventies of the 13th century. In his Quodlibet I, q. 7, dating from 1307, he gave a controversial account of the notion of relation that was favoured by Henry’s adherents: “Does the relation, expressed as a respect, differ from the respects expressed by the six principles?” In this discussion he attacks the intentional and modal interpretation given by the Gandavistae and calls them non-reales. Is this accusation already an indication of the rise of 14th century nominalism? (shrink)

ArgumentFor more than thirty years after World War II, the unconventional economist Kenneth E. Boulding was a fervent advocate of the integration of the social sciences. Building on common general principles from various fields, notably economics, political science, and sociology, Boulding claimed that an integrated social science in which mental images were recognized as the main determinant of human behavior would allow for a better understanding of society. Boulding's approach culminated in the social triangle, a view of society as comprised (...) of three main social organizers – exchange, threat, and love – combined in varying proportions. According to this view, the problems of American society were caused by an unbalanced combination of these three organizers. The goal of integrated social scientific knowledge was therefore to help policy makers achieve the “right” proportions of exchange, threat, and love that would lead to social stabilization. Though he was hopeful that cross-disciplinary exchanges would overcome the shortcomings of too narrow specialization, Boulding found that rather than being the locus of a peaceful and mutually beneficial exchange, disciplinary boundaries were often the occasion of conflict and miscommunication. (shrink)

This volume offers a critical edition of Samuel Ibn Tibbon's Hebrew version of the Arabic paraphrase of Aristotle's Meteorology , together with an English translation and an introduction which discussed Ibn Tibbon's comments incorporated in his translation.

The combination of quantifiers with a semantics for epistemic operators in a modal framework is one of the major contributions of Hintikka in intensional logic. Hintikka’s starting point is his diagnosis of the failure of existential generalization and the substitution of identicals in terms of referential multiplicity. In this paper, I introduce Hintikka as a free logician. Indeed, Hintikka’s first-order epistemic logic is grounded on a logic free of ontological presuppositions with respect to singular terms. It is also a logic (...) free of presuppositions of uniqueness of reference. After having focused on the use of quantifiers and singular terms in Hintikka’s epistemic logic, I discuss some consequences from a semantico-logical perspective, but also from a philosophical one. By arguing against the so-called contingent a priori truths defended by Kripke, I conclude with a proposal in favour of Hintikka’s non-rigid interpretation of proper names. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:An Interdisciplinary Proposal for Employing Film to Release the Imaginations of Preservice TeachersHaroldo Abraam Fontaine (bio)IntroductionQuestions regarding the proper role of the arts in education have occupied many thinkers throughout the ages, no less than the likes of Plato and Rousseau. Like them, several have argued that paintings, for example, are mere re-presentations of and certainly not, to borrow a term from Kant, the "thing-in-itself." From a Platonic and (...) Rousseauian perspective, those who behold images and conclude that the "thing-in-itself" (on all occasions) and its rendition on canvas in sundry lines and colors are indistinguishable—indeed, they cannot be—would be led astray from the truth in pursuit of shadows, or worse still, would contribute to the moral collapse of the polis. Yet, that's what I propose in this essay. More precisely, I want to reject Plato's claim that art is imitation of what is. Like Parmenides before me, I argue that his heroic pursuit of the form of the Good depends on a set of unproven assumptions concealed in the cloak of an infinite regress. In the absence of such an unhypothetical first principle—and the cornerstone of the Republic—Plato's lofty fortress collapses, and we are left to our Sisyphean tasks, yet hopeful in the power of our imaginations to set us free to pursue our self-appointed ends. Indeed, imagination's province is the arts, now emancipated from mere imitation and free to lay claim to what is. To their company the twentieth century added the cinema, which soars from the Republic's rubble and steads the identity-constructing enterprise in a manner without historical precedent, thus becoming a legitimate object of rational analysis regarding the "reminiscences of the suffering and … complaints" of the downtrodden.1 For reasons I will discuss below, professors [End Page 58] of education should help preservice teachers to develop their skills and capacities to support such analysis, lest the latter's future students assimilate images uncritically at their peril.The Arts, UnleashedPlato's theory of Forms is arguably the lynchpin of his metaphysical vision. As I understand it, the Good is the fundamental (ethical) principle toward which all social activity points, including education. Given the ethical nature of the Good, education is necessarily character education, in which the student's rational moral personality, and hence his felicity, is fashioned accordingly. As such, a student's (and a city's) success depends on his or her rational insight into the true nature and scale of the Good—that is, s/he must be able to distinguish between the apparent and the real. At these extremes lie national dissolution on the one hand, and the nation's integrity on the other.At the pinnacle of Plato's city sit the philosopher-kings, who administer justice in conformity with the Good. Having transcended the supposed illusions of the physical world, they are said to commune with the Forms directly. The Good, Plato might say, is the Form in, of, and by which all other forms participate. Socrates's (or rather Plato's, or is it Socrates's, or is it Plato's …) method is "to set down some one particular form for each of the particular 'manys' to which we apply the same name,"2 for example, "tree." The form, or rather the universal, precedes and is the metaphysical pattern after which the "manys"—that is, the particulars—are fashioned. What, then, is it that the philosopher-kings commune with? What treeness, if you will, is it that the many trees participate in? Enter Parmenides' twofold objection.In his article on Plato in the 2004 edition of the Encyclopedia Britannica, Jonathan Barnes noted:(Plato's) doctrine of participation … does not really reconcile unity with plurality since it leads to a perpetual regress. It says that the many things that have a common predicate, or characteristic, participate in, or imitate, a single Form. But the Form itself also admits of a common predicate, and therefore a second Form must exist, participated in alike by the sensible things and the first Form, and so on, endlessly. Second, a graver difficulty is that the relations between... (shrink)

Las últimas tres décadas han sido testigos de un nuevo y vívido interés en Ibn Daud. La bibliografía en la entrada dedicada a este autor en la Stanford Encyclopedia of Philosophy revela que muchos estudios sobre Abraham Ibn Daud, así como nuevas ediciones de sus escritos, se han publicado entre 1990 y principios de la década de 2020. El objetivo de este artículo es hacer un balance de los resultados de la nueva investigación y revisar cómo se ha avanzado en (...) nuestro conocimiento de este autor multifacético en las últimas décadas y detectar dónde hay todavía lagunas en nuestro conocimiento de su obra. Aunque voy a abordar varios aspectos de la vida de Ibn Daud, sus actividades y la recepción de sus obras, mi enfoque se va a centrar en los estudios de su trabajo filosófico. (shrink)

How to interpret singular terms in fiction? In this paper, we address this semantic question from the perspective of the Artifactual Theory of Fiction (ATF). According to the ATF, fictional characters exist as abstract artifacts created by their author, and preserved through the existence of copies of an original work and a competent readership. We pretend that a well-suited semantics for the ATF can be defined with respect to a modal framework by means of Hintikka’s world lines semantics. The question (...) of the interpretation of proper names is asked in relation to two inference rules, problematic when applied in intensional contexts: the Substitution of Identicals and Existential Generalization. The former fails because identity is contingent. The latter because proper names are not necessarily linked to well-identified individuals. This motivates a non-rigid interpretation of proper names in fiction, although cross-fictional reference (e.g. to real entities) is made possible by the interpretative efforts of the reader. (shrink)

The main aim of the paper is to offer a solution compatible with Graham Priest’s Noneism and Amie Thomasson’s Artifactual theory which stresses the epistemic features of the notion of individuality in fiction in a framework where individuals are conceived of as functions (the framework is known as the world-lines-semantics of Hintikka). According to our view, it is the endorsement of a reader’s perspective that extends the range of the values of the functions (individuals) and that offers an alternative solution (...) to cases of identity inside and outside the scope of a fictionality (or representation) operator. More technically, this proposal can be seen as both extending the notion of individuality of the Artifactual theory and furnishing an epistemic twist to Priest’s principle of freedom. (shrink)

It is acknowledged by proponents of the Artifactual Theory of Fiction that literary works sometimes involve real or immigrant characters. However, their conception of cross-fictional identity faces serious difficulties. In this paper, we set the problem in the context of a modal framework, in relation to quantification across a plurality of possible worlds. Quantification is explained in terms of Hintikka’s notion of world lines; i.e. the possible values of bound variables are individuals that are not reduced to their manifestations. We (...) finally offer another understanding of identity across weakly impermeable domains, in a way compatible with the Artifactual Theory of Fiction. (shrink)

The main aim of the paper is to offer a solution compatible with Graham Priest’s Noneism and Amie Thomasson’s Artifactual theory which stresses the epistemic features of the notion of individuality in fiction in a framework where individuals are conceived of as functions (the framework is known as the world-lines-semantics of Hintikka). According to our view, it is the endorsement of a reader’s perspective that extends the range of the values of the functions (individuals) and that offers an alternative solution (...) to cases of identity inside and outside the scope of a fictionality (or representation) operator. More technically, this proposal can be seen as both extending the notion of individuality of the Artifactual theory and furnishing an epistemic twist to Priest’s principle of freedom. (shrink)

Godfrey of Fontaines, a medieval compatibilist about freedom and determinism, faces a challenge. His compatibilism seems to have the consequence that no exterior act, like giving someone a gift or stealing a neighbor's pears, is imputable to a human agent such that she can be praised or blamed for doing it. I explain how Godfrey responds to this challenge by arguing that a human being has power over the interior acts of apprehending and appetition from which every exterior act (...) proceeds. I also draw attention to the intentionality of interior acts to make sense of how the apprehending and appetitive potencies of human beings are really the subjects of apprehending and appetition, respectively. (shrink)

ABSTRACTAppraisal theories of emotion, and particularly the Component Process Model, claim that the different components of the emotion process are essentially driven by the results of cognitive appraisals and that the feeling component constitutes a central integration and representation of these processes. Given the complexity of the proposed architecture, comprehensive experimental tests of these predictions are difficult to perform and to date are lacking. Encouraged by the “lexical sedimentation” hypothesis, here we propose an indirect examination of the compatibility of the (...) theoretical assumptions with the semantic structure of a set of major emotion words as measured in a cross-language and cross-cultural study. Specifically, we performed a secondary analysis of the large-scale data set with ratings of affective features covering all components of the emotion process for 24 emotion words in 27 countries, constituting... (shrink)

Arthur Danto believed that “style has to be expressed immediately and spontaneously.” Danto writes that “the question of when is a thing an artwork becomes one with the question of when is an interpretation of a thing an artistic interpretation”. His extensive art criticism focuses, then, on the way artworks are about. The presence of a metaphor and the demand for interpretation are insufficient to draw the demarcation line between art and not‐art. A work of art ought to be “a (...) piece of visual thought”. Danto's own style was an invitation, almost intimate, to engage his enticing and entertaining way of thinking. His writing creates the impression that he is speaking and simply registering his thoughts and imaginings as they come. (shrink)

La réflexion philosophique sur la non-existence est une thématique qui a été abordée au commencement même de la philosophie et qui suscite, depuis la publication en 1905 de « On Denoting » par Russell, les plus vifs débats en philosophie analytique. Cependant, le débat féroce sur la sémantique des noms propres et des descriptions définies qui surgirent suite à la publication du « On Referring » par Strawson en 1950 n’engagea pas d’étude systématique de la sémantique des fictions. En fait, (...) le développement systématique d’un lien qui articule approches logiques, philosophiques et littéraires de la fiction devait attendre les travaux de John Woods publiés en 1974 dans son livre The Logic of Fiction : A Philosophical Sounding of Deviant Logic. Un des enjeux les plus excitants du livre de Woods se situe au niveau de l’interaction entre les points de vue internalistes ou interne-à-l’histoire (principalement pragmatiques) et les points de vue externalistes ou externe-à-la-fiction (principalement sémantiques). Sur ce point, Woods fut le premier à formuler une sémantique pour l’opérateur de fiction à lire comme « selon l’histoire… » en relation à la notion logique de portée, ce qui permettait l’étude de l’internalisme et de l’externalisme. Suite au livre de Woods, loin de s’essouffler, les débats trouvaient une nouvelle impulsion. Le fait pertinent pour notre article est que la tradition phénoménologique également, l’étude de la fiction a joué un rôle central. En effet, l’une des problématiques les plus sujettes à controverses dans l’intentionnalité est celle de l’indépendance à l’existence, c’est-à-dire le fait que les actes intentionnels n’ont pas besoin d’être forcément dirigés vers un objet existant. Influencée par les travaux de Roman Ingarden (1893-1970), l’un des plus importants disciples de Husserl, Amie L. Thomasson développe le concept phénoménologique de dépendance ontologique en vue d’expliquer les processus de références inter- et transfictionnels – dans le contexte de l’interprétation littéraire par exemple. L’enjeu essentiel de cet article est de proposer une reconstruction multimodale bi-dimensionnelle de la théorie des personnages fictionnels de Ingarden-Thomasson. Cette théorie qui entend prendre au sérieux le fait que les fictions sont des créations montre la voie pour une articulation entre les approches internalistes et externalistes. Nous motivons certains changements quant à l’approche artéfactuelle - incluant une sémantique appropriée pour l’opérateur de fictionalité qui, nous l’espérons, éveillera l’intérêt des théoriciens de la littérature. L’article est à d’autres égards un panorama de la façon dont différents concepts d’intentionnalité pourraient fonder différentes sémantiques formelles pour la fictionalité. Nous proposerons enfin un cadre dialogique qui est une extension modale d’un certain système de preuve développé par Matthieu Fontaine et Juan Redmond. Le cadre dialogique développe la contrepartie inférentielle de la sémantique bi-dimensionnelle introduite par Shahid Rahman et Tero Tulenheimo dans un article récent. (shrink)

Key issues in epistemology for the most part have to do with epistemic values such as justification, truth, and knowledge—that is, values related to the epistemic status of our propositional attitudes, mental events, and states. However, another important issue that is worth examining is the extent to which a subject is in a position to evaluate the strength of her epistemic position. In this paper, I wish to emphasize two properties of our mental states that play a decisive part in (...) that respect: their opacity and transparency. In the following, I will assume that a mental state is opaque whenever it presents itself with no underlying reason, whereas states that are supported by apparent reasons are transparent. One main argument that I will defend is that even when the opacity and transparency of our mental states are not reliable cues, still they remain highly informative. Notably, I draw some implications relative to the externalist/internalist debate in epistemology. I examine the claim that only mental states that are justified are well grounded or justification conferring and the idea that often stands behind, that is, that only states whose reasons are accessible are justified—namely, the Accessibility Requirement. I also examine the source of a recent debate in epistemology: the epistemic status of our intuitive states, as these are perfect instances of opaque mental states. I conclude that intuitive states in some respect are less misleading than states that are supported by apparent reasons. (shrink)

The question of which areas of the earth are fit for human habitation and which ones are not is dealt with in several Hebrew scientific texts of the twelfth and thirteenth century. Medieval Jewish scholars such as Abraham bar [Hdotu]iyya, Samuel ibn Tibbon, and the three thirteenth-century Hebrew encyclopedists were familiar with theories of the oikoumene and its boundaries through Arabic sources. These Hebrew texts display a variety of views on the earth's habitability, all of which ultimately go back to (...) antiquity. Whereas some texts adopted a division of the inhabited portion of the earth into seven climes, others divided the earth into five zones of temperature, of which two were habitable and three were not owing to extreme temperatures. Some of these Jewish authors also pay attention to the question of how climatological or astrological conditions in a given region influence the mental constitution of its inhabitants. (shrink)

The central question underlying this study was whether metacognition training could enhance the two metacognition components—knowledge and skills—and the mathematical problem-solving capacities of normal children in grade 3. We also investigated whether metacognitive training had a differential effect according to the children's mathematics level. A total of 48 participants took part in this study, divided into an experimental and a control group, each subdivided into a lower and a normal achievers group. The training programme took an interactive approach in accordance (...) with Schraw's (1998) recommendation and was carried out over five training sessions. Results indicated that children in the training group had significantly higher post-test metacognitive knowledge, metacognitive skills, and mathematical problem-solving scores. In addition, metacognitive training was particularly beneficial to the low achievers. Thus metacognitive training enabled the low achievers to make progress and solve the same number of problems on the post-test as the normal achievers solved on the pre-test. (shrink)

v. 1. Dualism in the Archaic and Early Classical periods of Greek history -- v. 2. Dualism in the political and social history of Greece in the fifth and fourth century B.C. -- v. 3. Dualism in Greek literature and philosophy in the fifth and fourth centuries B.C. -- v. 4. Dualism in the ancient Middle East -- v. 5. A cultural history of Dualism -- v. 6. Dualism in the Hellenistic world -- v. 7. Dualism in the Palestinian-Syrian region (...) during the first century A.D. until. ca. 140 -- v. 8. Gnostic dualism in Asia Minor during the first centuries A.D. (2 v.) -- v. 10. Dualism in Roman history: 1. Imperialistic dualism -- v. 11. Dualism in Roman history: 2. Dualism in interior politics and social life -- v. 12. Dualism in Roman history: 3. The Christian church in conflict with the Roman Empire and with Judaism -- v. 13. Dualism in Roman history: 4. The struggle between orthodoxy and heterodoxy in the early Christian church -- v. 14. Dualism in Roman history: 5. Enemies of the Roman Order -- v. 15. Imperialism in medieval history I : dualism in Byzantine history, 476-638 and dualism in Islam, 572-732 -- v. 16. Imperialism in medieval history II : dualism in German history I -- v. 17. Imperialism in medieval history III : dualism in German history II -- v. 18. The dualism of the Christian and Muslim worlds during the middle ages -- v. 20. Gnostic-dualistic tendencies in the history of medieval Europe -- v. 21. Dualism and non-dualism in medieval theology and philosophy. (shrink)

Abraham Ibn Daud es conocido como el filósofo que en su _Ha-Emunah ha-Ramah_ (escrito originalmente en árabe ca. 1160) incorporó el aristotelismo de los _falāsifah_ musulmanes al-Farabi y Avicena al ámbito de reflexión judío. Unos 250 años después, Ḥasdai Crescas sometió este sistema a una severa crítica en su _Or Ha-Shem_ (ca. 1410). En su introducción, Crescas clasifica a Ibn Daud como un filósofo aristotélico, pero no se refiere más a él. Basándose en investigaciones previas, el artículo examina la cuestión (...) de hasta qué punto el trabajo de Ibn Daud fue relevante para Crescas. Paralelos literarios exactos que apunten a una clara influencia de Ibn Daud en Crescas con respecto a las doctrinas filosóficas son difíciles de descubrir porque las fuentes filosóficas de Ibn Daud son las mismas que las de Crescas. Además, el pensamiento de Ibn Daud muestra muchas similitudes con el de Maimónides y también con el de Gersónides, cuyas opiniones Crescas critica. La exégesis bíblica aporta más resultados: se puede demostrar que Crescas se basó en el uso de ciertos versículos bíblicos por parte de Ibn Daud. Es probable que la interpretación de Ibn Daud del Salmo 139 en relación con el problema clave del conocimiento de Dios, así como su uso de la metáfora de la luz, hayan llevado a Crescas a reflexionar sobre la relación entre filosofía y religión. (shrink)

This paper provides several examples of how modal logic can be used in studying the XML document navigation language XPath. More specifically, we derive complete axiomatizations, computational complexity and expressive power results for XPath fragments from known results for corresponding logics. A secondary aim of the paper is to introduce XPath in a way that makes it accessible to an audience of modal logicians.

Emotional intelligence can be comprehensively redefined based on the componential emotion approach. The componential emotion approach defines emotions as processes that are elicited by goal-relevant situations and that consist of an interplay between appraisals, action tendencies, bodily reactions, expressions, and feelings. Within the componential emotion approach, emotional intelligence can be redefined as the ability to identify emotions based on information from one or more of the five emotion components, to understand emotions in terms of the likely appraisals, action tendencies, bodily (...) reactions, expressions, and feelings that are elicited by goal-relevant situations, and to know how to regulate emotions by modifying one or more of these five components. (shrink)

This paper argues that Marguerite Porete asked Godfrey of Fontaines to endorse her book, The Mirror of Simple Souls, because they shared three views in common. The first view is that the will is only contingently connected to the intellect and can be detached from it. The second view is that the traditional moral virtues are neither necessary nor sufficient for right action. The third view is that love has the power to literally transform one’s self. The first is (...) unique to Godfrey, the second part of a shift in the medieval understanding of the role of virtue in ethical theory, and the third in many respects is a commonplace. Marguerite’s choice of Godfrey to sanction her treatise was therefore well motivated on doctrinal, not merely political, grounds. (shrink)

Comment expliquer la persistance d’objets techniques ou scientifiques qui semblent en tout point dépassés? Cet article étudie ce problème, à travers un cas portant sur les modèles d’évaluation du passage de la radioactivité dans l’environnement. Ces modèles apparaissent dans les années 1950 et se fondent alors sur un coefficient unique. De nombreux problèmes conceptuels et pratiques concernant ce paramètre apparaissent et sont alors menés de nombreux travaux de développement d’alternatives à ces modèles qui semblent dépassés. Malgré cela, ceux-ci sont encore (...) aujourd’hui largement majoritaires. Nous expliquons cette situation a priori paradoxale par des raisons « pratiques » (coûts techniques, structure sociale de l’expertise) et avec des arguments fondés sur les fonctions des modèles et sur leurs usages. (shrink)

The current theoretical paper presents a comprehensive overview of findings from research attempting to understand what happens with expatriates and their families while living abroad. Our paper draws on research on adjustment of individual family members (expatriates, their partners, and children) and families as a whole, across different literatures (e.g., cultural psychology, family psychology, stress literature). The key challenges of expatriation are discussed, as well as family members’ resources. Our findings lead to the following conclusions: First, there is lack of (...) systematic research as studies are either missing a theoretical background or largely neglect the multi-informant approach. A comprehensive theory of expatriate family adjustment integrating multiple theoretical perspectives, including the culture identity formation and the impact of home country and host country culture, is called upon. Second, the majority of studies paid little attention to define the concept of family or failed to take into account the cultural aspect of relocation. Third, there is a call for more longitudinal studies including all family members as adjustment is a process that unfolds over time and therefore cannot be sufficiently explained by cross-sectional studies. Suggestions for future research and practical implications are provided, with a special focus on how families could be assisted during their adjustment process. (shrink)