Il est une figure souvent croisée dans la littérature et les arts de la représentation : c'est l'Autre. Dès sa naissance, le cinéma a reçu un immense héritage à partir duquel il a généré à son tour des représentations spécifiques de l'Autre. Aussi bien imaginaires et réelles, étranges et banales, proches et lointaines, elles surgissent tantôt du dehors, tantôt du dedans de l'humaine réalité des êtres. Notamment décryptées par la psychanalyse et l'anthropologie, elles s'incarnent dans toutes sortes de films : (...) des fictions allant du réalisme au fantastique aussi bien que des documentaires. Cet ouvrage réunit des analyses rapprochées de certains films exemplaires, de toutes les époques et de tous les continents. (shrink)

This contribution focuses on legal issues raised by the audiovisual broadcasting of performing arts, which has significantly increased due to the SARS-CoV-2 pandemic. First, we contextualize this practice and briefly present the emergence and evolution of the practice of “filmed theater”, as well as any other form of performances (e.g., concert, ballet, opera) originally conceived for the stage but subsequently diffused through other channels. Secondly, we address the current legal issues that have arisen because of the increase of such practice (...) due to the containment measures taken by government. Two axes are of particular attention: the matter of copyrights and related rights, on the one hand, and the question of public financing, on the other. Concerning intellectual property, audiovisual broadcasting leads to several legal consequences and issues: effectiveness of related rights, emergence of new modes of exploitation and new authors, recognition of the recording as an original work, etc. This new practice is, moreover, likely to disrupt the categories established by public funding legal mechanisms, which are often poorly adapted to hybrid artistic objects. The objective of this part is therefore to analyze the new legal issues raised by the audiovisual distribution of performances. Finally, we go beyond exclusively legal issues to examine the very specificities of performing arts and, more specifically, the possible loss that would result from a fixation of a production on a reproducible medium, making its diffusion possible beyond the stage. (shrink)

The dictionary shows philosophers at their best (and their worst), at their most perverse and their most elegant. Organised by philosopher, and indexed by thought, concept and phrase, it enables readers to discover who said what, and what was said by whom. Over 300 philosophers are represented, from Aristotle to Zeno, including Einstein, Aquinas, Sartre and De Beauvoir, and the quotations range from short cryptic phrases to longer statements. This Dictionary of Philosophical Quotations d will not change your life. It (...) will change your mind. (shrink)

本书共辑道教格言1800余条,以《道藏》内外的道家和道教的经籍为主,将其中的格言名句之精华进行分类归纳,并加以简明注解。.

Troisième volet du programme 'Le problème de la réappropriation par la philosophie des discours de savoirs antérieurs,' ce volume entend examiner les citations directes ou indirectes de Platon, non seulement aux poètes archaïques et classiques, mais également aux autres discours de savoir non philosophiques afin de prendre la mesure des ressemblances et des écarts entre la 'source' et l'usage qui en est fait ; de tenir compte du contexte pragmatique d'énonciation et du cadre argumentatif dans lesquels s'insèrent ces 'citations' ; (...) de mesurer ainsi l'intérêt que ces savoirs ont pu susciter, les dangers qu'ils ont pu représenter - notamment en termes de concurrence, les réappropriations et/ou les distorsions dont ils ont été l'objet."--Page 4 of cover. (shrink)

Rāmānujācārya’s Tantrarahasya, a philosophical treatise mainly dedicated to the hermeneutics and epistemology of the Pūrva Mīmāṃsā School, might be considered hardly more than a jigsaw of reused passages, since one third of it has a direct source, and a further third has its roots in interlanguage usage. It is thus a perfect case study for investigating the compositional habits of philosophical authors in pre-modern śāstra literature. The article analyses the formal aspects of textual reuse by Rāmānujācārya and draws some general (...) conclusions regarding the author’s intellectual affiliation to Prābhākara Mīmāṃsā on the basis of the way he reuses his school’s texts as compared to the reuse of other schools’ texts. A final section discusses the possibility of generalising these results to the approach to textual reuse of the whole Pūrva Mīmāṃsā. (shrink)

The purpose of thisDescartes Dictionaryis to bring together as many as possible of the technical and special terms in Descartes writings with their definitions in Descartes own words. There are also implicit characterizations of the meanings of many words, and a handful of entries were included simply for their own sake because Descartes had something interesting to say about his life and world. All of the entries, or almost all of them, have been newly translated for this volume. There are (...) many reasons for preparing new translations: the language in the older translations is archaic and often inaccurate; many of Descartes most important works have never been translated into English; and modern translations vary in quality and style. What is most important, though, is that the old translations simply failed to pay attention to the technical language that Descartes used, and so blurred some of the most important distinctions that he made. (shrink)

t. 3. Hē zōē kai ho anthrōpos -- Ho kathreptēs.

Aphoristic work, with autocommentary, on realization of truth; includes refutation of some basic concepts in Indic philosophy and author's lectures on Vedanta philosophy.

Collection of per day messages for one year on Vedanta philosophy; with explanation.

Les zombies sont partout, au cinéma, à la télévision, dans nos rues, chez notre libraire. Grotesques et terrifiants, ils pourraient n’être qu’une tendance kitsch, un divertissement à la mode. Derrière sa démarche traînante et ridicule se cache pourtant une figure symptomatique de notre époque. Peur de l’épidémie ou fantasme de la catastrophe, aliénation moderne ou fascination pour la violence : le zombie et le monde apocalyptique qu’il crée nous parlent d’abord, intimement, de nous-mêmes. Par l’obscène exhibition de la mort, l’ultime (...) tabou de la société occidentale, il brise les limites de la condition humaine : celles de la conscience, de la vie, de la civilisation. Mais surtout, il trahit un fantasme émergeant dans notre culture, celui d’en finir. (shrink)

In an ideal democracy, people from all walks of life would come together to talk meaningfully and respectfully about politics. But we do not live in an ideal democracy. In contemporary democracies, which are marked by deep social divisions, different groups for the most part avoid talking to each other. And when they do talk to each other, their speech often seems to be little more than a vehicle for rage, hatred, and deception. -/- Democratic Speech in Divided Times argues (...) that we should nevertheless not give up on the ideal of democratic public speech. Drawing on the resources of political theory, epistemology, and philosophy of language, this book develops a sustained account of the norms that should govern public discourse in deeply divided circumstances. Should we try to find common ground when we talk to our political opponents, even though they seem unreasonable? Should we refrain from expressing anger, if we want to get things done? How can we use our speech to fight hate speech and disinformation? And is it even possible to speak to 'the other side,' in settings where different groups dislike one another, live apart from one another, and don't know much about one another? By tackling these questions, Lepoutre demonstrates that, when governed by the right set of norms, public speech can be a powerful force for good even amidst profound social divisions. (shrink)

This present book explores recent advances in modeling discourse processes, in particular, new approaches aimed at understanding pathological language behavior specific to schizophrenia. The contributors examine the modeling paradigm of formal semantics, which falls within the scope of both linguistics and logic while providing overlapping links with other fields such as philosophy of language and cognitive psychology. This book is based on results presented during the series of workshops on Coherence and Discourse organized by SLAM, a project developed to (...) systemize the study of pathological language processing by taking an overarching interdisciplinary approach combining psychology, linguistics, computer science and philosophy. The principle focus is on conversations produced by people with psychiatric disorders such as schizophrenia and autism. The contributions come from young and experienced researchers, and invited speakers. The book appeals to likeminded students and researchers. (shrink)

Jeremy Waldron, among others, has forcefully argued that public hate speech assaults the dignity of its targets. Without denying this claim, I contend that it fails to establish that bans, rather than counterspeech, are the appropriate response. By articulating a more refined understanding of counterspeech, I suggest that counterspeech constitutes a better way of blocking hate speech’s dignitarian harm. In turn, I address two objections: according to the first, which draws on contemporary philosophy of language, counterspeech does not block (...) enough hate speech; according to the second, counterspeech blocks too much speech. Although these objections should qualify our optimism regarding counterspeech, I demonstrate that each can be turned, with even greater force, against hate speech bans. (shrink)

According to an influential objection, which Martha Nussbaum has powerfully restated, expressing anger in democratic public discourse is counterproductive from the standpoint of justice. To resist this challenge, this article articulates a crucial yet underappreciated sense in which angry discourse is epistemically productive. Drawing on recent developments in the philosophy of emotion, which emphasize the distinctive phenomenology of emotion, I argue that conveying anger to one’s listeners is epistemically valuable in two respects: first, it can direct listeners’ attention to (...) elusive morally relevant features of the situation; second, it enables them to register injustices that their existing evaluative categories are not yet suited to capturing. Thus, when employed skillfully, angry speech promotes a greater understanding of existing injustices. This epistemic role is indispensable in highly divided societies, where the injustices endured by some groups are often invisible to, or misunderstood by, other... (shrink)

This is the introduction to the symposium on Maxime Lepoutre, Democratic Speech in Divided Times (Oxford: Oxford University Press, 2021). The symposium contains articles by Paul Billingham, Rachel Fraser, and Michael Hannon, and a response by the author.

Philosophy &Public Affairs, Volume 48, Issue 1, Page 40-78, Winter 2020.

An influential critique of anger holds that anger comes at an important epistemic cost. In particular, feeling angry typically makes risk less visible to us. This is anger’s ‘red mist.’ These epistemic costs, critics suggest, arguably outweigh the epistemic benefits commonly ascribed to anger. This essay argues that the epistemic critique of anger is importantly misleading. This is not because it underestimates anger’s epistemic benefits, but rather because it overlooks the fact that anger’s red mist performs a crucial moral function. (...) By concealing risk, the red mist helps protect the dignity and self-respect of those who live under severe and unchosen risk. This function is vitally important in non-ideal circumstances, where many are unjustly subjected to dignity-impairing risk. And it is irreplaceable, in that it cannot readily be performed by other political emotions, such as hope. Beyond providing a novel defence of anger, this argument has a broader upshot. Anger’s red mist reveals that ignorance is not always problematic in politics. Accordingly, it should not be treated—as has standardly been the case—as an unmitigated political evil. In the first instance, our efforts are better spent ascertaining when ignorance is a problem, and when, instead, it performs a felicitous function. (shrink)

Dire toute la vérité et rien que la vérité. Vivre dans la transparence et la franchise. Ces préceptes, les chantres du vrai ont voulu les appliquer de force à ce que tout nous désigne comme une forme retorse du mensonge : la littérature. Quelle est la légitimité de cette posture? N'est-on pas amené à la suspecter, à en reconnaître la fragilité et les impasses? Car, examinant l'inlassable guerre qui a opposé les tenants de la sincérité (Rousseau, Leiris, Sartre) à leurs (...) détracteurs (Molière, Laclos, Dostoïevski, Gary, Perec), on aperçoit se profiler une autre définition de ce qu'est la littérature. En toute mauvaise foi : ne serait-ce donc pas ainsi que les oeuvres se présentent à nous et se jouent de nous? C'est-à-dire en s'inscrivant dans une structure qui n'est ni le mensonge ni la vérité, mais leur mélange incertain. Qui affirme en niant et qui dément en proclamant. Sommes-nous pourtant prêts à accepter que tout discours échappe à ce qu'il est tout en continuant de l'être, à admettre que la littérature ne produise qu'une vérité, parfois contradictoire, et non la vérité? Percevoir la manière dont l'oeuvre pose la mauvaise foi, la suscite et la défie, c'est approcher ce qui constitue sa matière même, tant le moteur de ses intrigues que sa métaphysique implicite ou explicite. Mais c'est aussi repenser son rapport au lecteur, au réel et au savoir. Car il y a un paradoxe commun au menteur et au sincère que seule la mauvaise foi permet de décrire en s'arrachant à nos routines intellectuelles. (shrink)

Jeremy Waldron, among others, has forcefully argued that public hate speech assaults the dignity of its targets. Without denying this claim, I contend that it fails to establish that bans, rather than counterspeech, are the appropriate response. By articulating a more refined understanding of counterspeech, I suggest that counterspeech constitutes a better way of blocking hate speech’s dignitarian harm. In turn, I address two objections: according to the first, which draws on contemporary philosophy of language, counterspeech does not block (...) enough hate speech; according to the second, counterspeech blocks too much speech. Although these objections should qualify our optimism regarding counterspeech, I demonstrate that each can be turned, with even greater force, against hate speech bans. (shrink)

Que pourrait être, désormais, un discours théologique sur la ou " les religion ", sur l'"interreligieux "? A partir de quel lieu le penser? Comment pourrait-il advenir? La réponse offerte ici passe par un déplacement de la discussion vers l'éthique. Exode donc hors du lieu habituel pour aborder la question. Exode hors de la dogmatique ou de la théologie fondamentale car, là, il y va de connaissance, d'appartenance fidèle, de théologalité. Mais comment déthéologaliser la religion sans la déthéologiser? Comment la (...) penser autrement que comme une expérience humaine du divin, de l'Absolu ou de l'Ultime réel? Le déplacement proposé table moins sur les registres cognitifs ou affectifs investis par les recherches sur le phénomène religieux ou l'option herméneutique du pluralisme religieux que sur un registre de l'agir ou d'une posture éthique marquée d'actes et de paroles. Comment faire travailler la notion de religion en théologie autrement qu'à partir de l'identité, de la mémoire et plus à partir de l'estime de soi? Au moyen d'une lecture du traitement de la vertu de religio et des vices s'y opposant dans la Summa theologice de Thomas d'Aquin. A partir de ce travail de lecture, une structure formelle heuristique de la religion est reconstituée dans la différence et les rapports entre religio, superstitio et irreligiositas. Une catégorie lentement élaborée, " instance éthique advenant en posture subjective ", sous-tend cette diffraction heuristique : sur une " scène de la béatitude ", l'advenir de l'instance éthique se joue dans l'inscription désirée, choisie, réitérée et énoncée pour elle-même d'un mouvement en-vers Dieu. Pour produire ce chemin de réflexion, il aura fallu opérer et proposer une inscription contemporaine d'un discours thomasien dans le champ des discussions théologiques actuelles. (shrink)

Ignorant speech, which spreads falsehoods about people and policies, is pervasive in public discourse. A popular response to this problem recommends countering ignorant speech with more speech, rather than legal regulations. However, Mary Kate McGowan has influentially argued that this ‘counterspeech’ response is flawed, as it overlooks the asymmetric pliability of conversational norms: the phenomenon whereby some conversational norms are easier to enact than subsequently to reverse. After demonstrating that this conversational ‘stickiness’ is an even broader concern for counterspeech than (...) McGowan suggests—it applies not just to oppressive or hateful speech, but also to ordinary policy-related misinformation—I argue that a more sophisticated account of counterspeech can nevertheless overcome it. First, the stickiness objection overlooks the distinction between ‘negative’ and ‘positive’ counterspeech. Instead of directly negating a distorted proposition, positive counterspeech affirms a correct proposition that is inconsistent with the falsehoods at hand. This, I contend, allows it to counter ignorant speech without triggering the properties that render it sticky. Second, the stickiness objection presupposes an unrefined conception of counterspeech’s temporality. Counterspeech should be understood as a diachronic process, which not only follows, but also pre-empts, ignorant utterances. Drawing on speech-act theories of silencing, I argue that pre-emptive counterspeech can condition the conversational context so as to prevent subsequent ignorant utterances from enacting sticky conversational norms. Thus, this theoretically-refined conception of counterspeech helps appreciate how verbal responses might overcome the stickiness of conversational norms; and, in doing so, it reveals that this stickiness need not provide reasons to prefer legal remedies to counterspeech. (shrink)

Maxime Chastaing s'étonne de l'embarras manifesté par les philosophes pour s'assurer de l'existence des autres : ne va-t-il pas de soi que nous coexistons depuis toujours avec nos semblables et que nous ne doutons pas de leur présence tant que nous ne spéculons pas? Il s'agit dès lors de dénoncer avec énergie le faux problème philosophique de la connaissance d'autrui, tout en s'employant à rendre compte, grâce à la psychologie, des conditions de notre communauté d'existence. Cette perspective proprement psycho-philosophique est (...) déployée dès 1934, dans un travail inédit à ce jour, La compréhension d'autrui. Essai de psychologie descriptive. Proche à cette époque de Gabriel Marcel et d'Emmanuel Mounier, après avoir été l'élève de Jean-Paul Sartre au lycée du Havre, Chastaing est un des premiers en France à discuter les thèses de la phénoménologie allemande, d'Edmund Husserl à Max Scheler. Il anticipe ce faisant sur la phénoménologie d'autrui que Sartre développera, non sans résoudre par avance des difficultés que ce dernier mettra du temps à apercevoir. (shrink)