« J'espère que le lecteur verra clairement que ce livre n'est pas écrit contre l'exégèse moderne » : l'étude de l'Avant-propos de son livre, désormais fameux, sur Jésus de Nazareth, pose la question du rapport personnel de Benoît XVI à ce qu'il appelle le plus souvent la « méthode historico-critique » tout en traitant des apports et limites de cette « méthode ». Par delà quatre siècles d'histoire de l'exégèse critique, qu'en est-il de ces rapports ? Les évangiles et surtout (...) la personne historique du Christ ont-ils bénéficié ou souffert de l'exégèse moderne ? Benoît XVI soulève ici un problème grave qu'il ne convient pas d'écarter une fois de plus, exégètes et théologiens campant sur leurs positions, et le lecteur des évangiles risquant l'incertitude par rapport aux difficultés que les évangiles lui présentent. Cet article s'efforce de montrer les attendus des positions complexes de Benoît XVI par rapport à l'exégèse, tout en rappelant les fondements du projet critique pour le service des croyants. “I hope that the reader will clearly see that this book is not written against modern exegesis”: study of the Preface to his now famous book on Jesus of Nazareth raises the question of Benedict XVI's personal relationship to what he most often calls the “historical-critical method”, all the while examining the contributions and limits of this “method”. After four centuries of the history of this critical exegesis, how do things now stand? Have the gospels and above all the historical person of Christ benefited or suffered from modern exegesis? Benedict XVI raises a serious problem here that should not be simply set aside once again, with exegesists and theologians holding steadfast to their positions, and the reader of the gospels left prey to uncertainty in regard to the difficulties that those gospels present for him or her. This article will endeavor to show the motives behind the complex positions of Benedict XVI in relation to exegesis, while recalling the foundations of its critical project in the service of believers. (shrink)

Thomas L. Friedman's recent book on globalization, The Lexus and the Olive Tree, sees a religious value in globalization: “globalization emerges from below … from people's very souls and from their deepest aspirations” (1999, 338). Pierre Teilhard de Chardin made similar claims in 1920, calling globalization the “deep‐rooted religious movement of our age” (Teilhard 1979, 211). He came to this awareness through his experience in World War I. There he began connecting globalization to its roots in evolution and to (...) the mystics’ desire for the “All,” a desire he saw animating the work of believing and unbelieving scientists. He found confirmation of his ideas in the letters of Saint Paul, who told of God eventually filling all things. Teilhard used the vocabulary of mysticism to describe global developments in technology, industry, politics, and the environment, and the ardor of his texts has led to their being widely used for secular gatherings on global subjects. (shrink)

In 1917 Pierre Teilhard de Chardin wrote an essay that proposes union as a way to observe how the process of evolution takes place. He spent the remainder of his life broadening and sharpening the vision, which was based on union in nature. We propose that this vision and the historical development of thermodynamics and classical statistical mechanics offer insight into union and even into the divine life that many Christians believe to be triadic. We briefly situate union in (...) the triune divine life in early Christian tradition as it was believed and practiced. We then interpret three stages of development in the sciences of thermodynamics and statistical mechanics that support the theme of union in nature. Next we describe the development of Teilhard's thought during his scientific career and his tests of the theme of union, principally in his private journals, now being edited. We offer examples of Teilhard's application of union to his own spiritual life and compare his understanding of union with those of Paul the Apostle and John of the Cross. Finally, although the Christian God's triadic life was not a particular concern of Teilhard, we propose union in nature as a vestige of the divine life. (shrink)

Through the contributions of specialists in the field, this volume addresses the still open question of the role and status of myth in Plato’s dialogues and thereby speaks to the broader problem of the relation between philosophy and ...

The year 2010 marks the one-hundredth anniversary of the Recherches de Science Religieuse and provides an opportunity for the journal to explore its past, present, and prospects for the twenty-first century. In order to celebrate the event, this special commemorative issue calls upon authors from many different fields. "Commemoration" involves not only examining the past, however rich it may be, but also taking up the challenge of analyzing the present and reflecting upon the future. In the first section, diverse approaches (...) -- theological, sociological or historical -- are applied to an in-depth diagnosis of the present. The second part is dedicated to memory: the founding years during the modernist crisis and the major stages in the development of the journal under various directors until today, among them, Henri de Lubac and Joseph Moingt. Finally, this special issue is rounded off by a series of broad perspectives tracing out paths for the future of the disciplines at the heart of theology and religious science today, thus remaining faithful to the journal's original mission of "research in movement". (shrink)

Après quinze siècles de lecture « christique » des Ecritures, deux siècles de crises bien différentes allaient en proposer de nouvelles approches : le XVIe siècle comme Siècle des Réformes, le XVIIe comme Siècle de la critique. Après la confrontation d’Erasme et de Luther, la confrontation des Libertins et des apologètes, puis l’apparition de ce qui deviendrait l’exégèse critique avec notamment J. Meyer, Spinoza et R. Simon, allaient créer une autre sensibilité aux Ecritures, selon les perceptions de l’univers et de (...) la raison marquées par la philosophie de Descartes. Une épistémologie nouvelle se mettrait nécessairement en place. Les résistances des autorités ecclésiales ne pourraient rien contre une approche qui n’était pas seulement « scientifique » mais qui marquait désormais la lecture religieuse de ces Ecritures. Les questions que poserait cette approche dans le cadre de la réception croyante comme par rapport au dogme de l’Inspiration ont-elles reçu leur réponse ? Ce questionnement devrait être au cœur du colloque que prépare l’ensemble de ce dossier.After fifteen centuries of a “Christ-centered” reading of the Scriptures, two centuries with very different crises would propose new approaches: the 16th century as the Century of Reformation and the 17th as the century of criticism. After the confrontation of Erasmus and Luther, the confrontation of the Libertines and apologists, then the appearance of what would become critical exegesis, notably with J. Meyer, Spinoza, and R. Simon, another sensibility towards the Scriptures would be created, in keeping with perceptions of the universe and reason influenced by the philosophy of Descartes. A new epistemology would necessarily be put in place. The resistance of Church authorities was powerless against an approach that was not only ³scientific² but would influence the religious reading of these Scriptures in the future. Have the questions that this approach would raise, from the standpoint of how the believer receives the Scriptures and the dogma of inspiration, been answered? This questioning should be the core of the conference for which all these readings are a preparation. (shrink)

Depuis l'Antiquité grecque, et notamment avec Hérodote et Thucydide, une conception claire de l'histoire semble s'être imposée, quitte à exclure de son champ un certain nombre d'autres " historiographies " qui ne coïncideraient pas avec cette conception. Même si l'historiographie médiévale a été dominée par le modèle biblique et ses schémas, celui-ci s'est progressivement trouvé écarté, d'autant plus qu'à partir du XVIIe siècle l'examen critique du corpus biblique et les différentes formes que cet examen prendrait au cours des trois siècles (...) suivants tendrait à réduire sa pertinence et son importance, sinon à les nier. Il y a pourtant de l'histoire dans l'Ancien comme dans le Nouveau Testament. Si de récents travaux nous conduisent à réduire sérieusement la vérité historique de certains personnages et de certains évènements, voire de la majeure partie de la synthèse historique de l'A.T., il n'en existe pas moins un projet historien qui s'exprime dans des principes, règles, pratiques et qui révèlent une authentique conscience historienne.Since Greek antiquity, and especially with Herodotus and Thucydides, a clear conception of history seems to have become established, even at the expense of excluding from its sphere a certain number of other "historiographies" that would not have coincided with this conception. Although medieval historiography was dominated by the biblical model and its schemes, it found itself gradually dismissed, all the more so as, from the 17th century onwards, the critical examination of the biblical corpus and the different forms that this examination would take during the following three centuries tended to reduce, if not deny, its relevance and importance. Nevertheless, there is history in the Old as in the New Testament. While some recent works have led us to seriously reduce the historical truth of certain characters and events, or even most of the historical synthesis of the O.T., there still exists a historical project that expresses itself in principles, rules, and practices and reveals authentic historical awareness. (shrink)

Why are we proposing this anthology of articles drawn from Recherches de Science Religieuse in an English translation? On the eve of its centennial celebrations, the Journal, which has numerous subscribers and readers in English-speaking countries, decided to take stock of its rich heritage in the field of theology, as in that of religious science, embodied in its many past issues and their articles. Over these years and decades, the journal has built up a corpus of documents covering information and (...) thought specific to the French-language sphere of theology and religious sciences. We are also highly aware that the thought reflected in the Journal has taken paths, if inevitably diverse, that are nonetheless rich in encounters and confrontations with what was being taught and thought elsewhere. Such a rich exchange went on over the years that the question arose a decade ago of providing a bilingual, even a trilingual edition in order to facilitate access to the Journal's content. However, opinions from the English-speaking world and beyond converged at that time to encourage us to continue with renewed purpose as witnesses and actors of this French-language realm and to remain faithful to editing the journal in French. Today, it seems to us both useful and desirable to make this theological heritage accessible to a broader public. This first anthology has thus been composed around a fundamental theme, that of faith. (shrink)

Duhem’s concept of “good sense” is central to his philosophy of science, given that it is what allows scientist to decide between competing theories. Scientists must use good sense and have intellectual and moral virtues in order to be neutral arbiters of scientific theories, especially when choosing between empirically adequate theories. I discuss the parallels in Duhem’s views to those of virtue epistemologists, who understand justified belief as that arrived at by a cognitive agent with intellectual and moral virtues, showing (...) how consideration of Duhem as a virtue epistemologist offers insights into his views, as well as providing possible answers to some puzzles about virtue epistemology. The extent to which Duhem holds that the intellectual and moral virtues of the scientist determine scientific knowledge has not been generally noticed. (shrink)

Pierre Soulages : régulièrement j’élimine des toiles, inabouties ou qui ont “tourné mal ”, banales, sans rien qui m’excite et qui sont d’ailleurs des sortes d’aventures avortées… Alors qu’à un moment, il y avait quelque chose qui était apparu, qui me paraissait intéressant à pousser, à intensifier, et puis ça s’est détourné, ça s’est terminé par quelque chose de morne, pas vraiment inachevé parce que l’inachevé c’est par rapport à un modèle parfait ou… qui n’est pas du tout ce (...) que je poursuiv... (shrink)

This article aims to present a brief historical overview of interpretative theories and methods relevant to those books that are included in either the Protestant Apocrypha or the Catholic Deuterocanonical in the LXX (Septuagint) for the period 1891–2020. The aim of the article is not to give a complete description of all research on apocryphal/deuterocanonical books. The author’s journey with the relevant literature commenced in 2006, when he was appointed as one of the translators of apocryphal texts for a new (...) edition of the new Afrikaans Bible (2020). Initially, he felt trapped as if in a maze. However, as his research progressed and as he met and talked to LXX experts at that stage, the road began to seem less of an obstacle and more like a challenge. One of the important aspects that he discovered was that not every text in the LXX has a so-called Hebrew Vorlage. Although the author describes different approaches used to interpret LXX material, for example historical-grammatical methods, his focus is on South African LXX research that has made a unique contribution to the previous and existing research, especially by the researchers of the North-West University. Contribution: The article briefly discusses several researchers who have made unique contributions to the LXX apocryphal/deuterocanonical research during the last decade. These scholars utilised different methods to interpret the LXX texts – methods that were not previously employed regularly if at all, for example narratology and narrative theory, cognitive linguistics, cultural anthropology, semiotic theory, rhetorical theory and performance theory. (shrink)

Physicians anecdotally report inquiring about incarcerated patients’ crimes and their length of sentence, which has potential implications for the quality of care these patients receive. However, there is minimal research on how a physician’s awareness of their patient’s crimes/length of sentence impacts physician behaviours and attitudes. We performed regression modelling on a 27-question survey to analyse physician attitudes and behaviours towards incarcerated patients. We found that, although most physicians did not usually try to learn of their patients’ crimes, they often (...) became aware of them. We observed associations between awareness of a patient’s crime and poor physician disposition towards their patients and between physicians’ poor dispositions and lower reported quality of care. These associations suggest that awareness of a patient’s crime may reduce quality of care by negatively impacting physicians’ dispositions towards their patients. Future quantitative and qualitative studies, for example, involving physician interviews and direct patient outcome assessments, are needed to confirm these findings and further uncover and address hurdles incarcerated patients face in seeking medical care. (shrink)

La 4e de couverture indique :"Nous n'avons rien à apprendre des idiots, c'est évident! D'ailleurs, ne sommes-nous pas de plus en plus intelligents, malins, calculateurs, performants? En tout état de cause une chose est certaine : malheur à ceux qui ne le sont pas. Dans ce paysage, la figure de l'idiot n'est même plus interrogée, elle est purement et simplement effacée, confondue avec celle de l'imbécile, de l'abruti, du demeuré... Pourtant, lorsque Pierre J. Truchot s'arrête, et... nous arrête, sur (...) le personnage remarquable de l'Idiot, nous reconnaissons des visages rares, mais familiers. Des figures croisées au cours de notre existence. Des sourires d'une audacieuse franchise, des paroles étranges à force de sincérité, des accoutrements vestimentaires qui affirment l'incontournable singularité du goßt, des oeuvres poétiques, picturales, musicales, généreuses et désarmantes. Oui, assurément, à une époque où certains, frustrés par les limites de l'être humain nous promettent déjà des prothèses, implants et autres nanoaugmentateurs d'humanité, l'idiot continue à s'émerveiller d'une fleur ou du bruissement d'un ruisseau, trouve encore le temps de parler aux enfants, devine la tristesse ou partage les joies de ses interlocuteurs, rit sans méchanceté (pour lui c'est possible) de nos illusions rationnelles. Oui, assurément, l'Idiot n'a rien à nous apprendre.". (shrink)

New perspectives on Pierre Duhem’s The aim and structure of physical theory Content Type Journal Article DOI 10.1007/s11016-010-9467-3 Authors Anastasios Brenner, Department of Philosophy, Paul Valéry University-Montpellier III, Route De Mende, 34199 Montpellier cedex 5, France Paul Needham, Department of Philosophy, University of Stockholm, 10691 Stockholm, Sweden David J. Stump, Department of Philosophy, University of San Francisco, 2130 Fulton Street, San Francisco, CA 94117, USA Robert Deltete, Department of Philosophy, Seattle University, 901 12th Avenue, Seattle, WA 98122-1090, USA Journal (...) Metascience Online ISSN 1467-9981 Print ISSN 0815-0796 Journal Volume Volume 20 Journal Issue Volume 20, Number 1. (shrink)

L'oubli est précédé par sa mauvaise réputation. Pensé comme un manque de la mémoire, le symptôme d'une dégénérescence annoncée, on le redoute. On cherche à l'oublier bien que l'on sache qu'il sera toujours là. Pourtant, s'il ne faisait pas quotidiennement son œuvre, on ne pourrait plus vivre, agir ou créer. Oublier est une faculté universelle et vitale dont les modalités d'expression diffèrent de celles de la mémoire : une puissance enfouie en notre être, une force créatrice capable de nous régénérer. (...) À contre-courant des modes et humeurs de notre société, des philosophes, des anthropologues et surtout des artistes n'ont pas oublié d'oublier tous les fardeaux qui se présentent comme des obstacles à leur désir de création. Développer sa capacité à effacer les évènements pesants et traumatisants qui nous conduisent au désastre est moins un risque qu'un pari, dont l'enjeu est de rendre à chaque personne ce qu'elle désire peut-être le plus au monde : affirmer sa réelle singularité, notamment par et dans l'acte créatif."--Page 4 of cover. (shrink)

Globalisation develops at a staggering pace that envelopes and infiltrates local South African communities in various ways. Through technology a person can have access to anything today. Should the church try to keep up, or compete with such a reality? This article aims to encourage the church to develop a responsible missional character, which embraces the opportunities globalisation offers – to be a participative forum in a community comprising of more than religious people. Through re-evaluating the church’s missional intent, by (...) shifting the paradigm away from self-centred outcomes, the church should contribute to such a community’s articulation of faith. (shrink)

In this article, we review the conceptions of Collective Effervescence (CE) –a state of intense shared emotional activation and sense of unison that emerges during instances of collective behavior, like demonstrations, rituals, ceremonies, celebrations, and others– and empirical approaches oriented at measuring it. The first section starts examining Émile Durkheim's classical conception on CE, and then, the integrative one proposed by the sociologist Randall Collins, leading to a multi-faceted experience of synchronization. Then, we analyze the construct as a process emerging (...) in collective encounters when individuals contact with social ideal and values, referring to the classical work of Serge Moscovici as well as those more recent empirical approaches. Third, we consider CE as a set of intense positive emotions linked to processes of group identification, as proposed by authors of the Social Identity Theory tradition. Finally, we describe CE from the perspective of self-transcendence (e.g., emotions, experiences), and propose a unified description of this construct. The second section shows the results of a meta-analytical integration (k= 50,N= 182,738) aimed at analyzing CE's proximal effects or construct validity (i.e., Individual Emotions and Communal Sharing) as well as its association with more distal variables, such as Collective Emotions, Social Integration, Social Values and Beliefs and Empowerment. Results indicate that CE strongly associates with Individual Emotions –in particular, Self-Transcendent Emotions– and Communal Sharing constructs (e.g., Group Identity, Fusion of Identity), providing construct validity. Among the distal effects of CE, it is associated with Collective Positive Emotions, long-term Social Integration (e.g., Ingroup Commitment), Social Values and Beliefs and Empowerment-related variables (e.g., Wellbeing, Collective Efficacy, Collective Self-Esteem). Among the moderation analyses carried out (e.g., study design, CE scale, type of collective gathering), the effects of CE in demonstrations are noticeable, where this variable is a factor that favors other variables that make collective action possible, such as Group Identity (rpooled= 0.52), Collective Efficacy (rpooled= 0.37), Negative and Self-Transcendent Emotions (rpooled= 0.14 and 0.58), and Morality-related beliefs (rpooled= 0.43). (shrink)

Human enhancement technologies raise serious ethical questions about health practices no longer content simply to treat disease, but which now also propose to “optimize” human beings’ physical, cognitive and psychological abilities. These technologies call for a reassessment of our relationship to health, the human body and the body's organic, identity and social functions. In nursing, such considerations are in their infancy. In this paper, we argue for the relevance of critical phenomenology as a way to better understand the ethical issues (...) related to human enhancement technologies (HET). In so doing, we seek to problematize HET and assess their influence on the future development of nursing science and practice. It is difficult to anticipate the concrete effects of HET, we suggest, because these practices reconfigure the meaning of normativity and disorient our conventional ethical landscape. In this context, we argue that the later work of Martin Heidegger and Michel Foucault invites a critical perspective into how techno‐scientific discourses modify our relationship to care, to health and to our own social and corporeal identities. Despite the traditional philosophical opposition between phenomenology and critical theory, we maintain that a hybrid critical phenomenological approach opens new ways to assess the integration of technology and practice. Our analysis understands HET as a process of “hybridization” between technological objects and human subjects. Critical phenomenology thus effectively questions anthropocentric definitions of technology, challenges the dichotomy between curative treatment and enhancement and, finally, prompts valuable reflection on the implications of HET for nursing theory and practice. (shrink)

Researchers from diverse disciplines, including organismal and cellular physiology, sports science, human nutrition, evolution and ecology, have sought to understand the causes and consequences of the surprising variation in metabolic rate found among and within individual animals of the same species. Research in this area has been hampered by differences in approach, terminology and methodology, and the context in which measurements are made. Recent advances provide important opportunities to identify and address the key questions in the field. By bringing together (...) researchers from different areas of biology and biomedicine, we describe and evaluate these developments and the insights they could yield, highlighting the need for more standardisation across disciplines. We conclude with a list of important questions that can now be addressed by developing a common conceptual and methodological toolkit for studies on metabolic variation in animals. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 145 sustain such a view. Second, there are a couple of peccadillos concerning the chronology of Aquinas's writings: the " young Aquinas " of the third book of the Commentary on the Sentences (p. 24, note h) is distinguished from the "mature Aquinas " of question 22 of the De veritate (p. 26), though only four years actually searate them (1255 and 1259 approximately) ; there is (...) mention of " Aquinas' constant teaching, from his Commentary on Aristotle's Peri hermeneias to the Summa theologica " (p. 296, n. 12), though the former is dated to 1269-71 and the latter to 1266-73. Third, I have some stylistic cavils about the excessive use of cross-referencing, which tends to clutter the text, and the lavish use of italics, which distracts rather than aids the reader; it almost seems as if the author lacks confidence in the reader's wit and memory. Even with these minor failings, this is a book which has much to recommend it. Dominican School of Philosophy and Theology Berkeley, California GREGORY RoccA, O.P. The Eyes of Faith. By PIERRE RoussELOT, S.J. New York: Fordham University Press, 1990. Pp. 117. $27.50 (cloth). Although small in size, this long-awaited English version of The Eyes of Faith will make an important contribution to our knowledge of Thomism. In addition to Joseph Donceel's translation of Rousselot's famous articles, the volume contains Avery Dulles's translation of his reply to the objections raised against them by Hippolyte Ligeard and Stephane Harent and the summary of Rousselot's theology of faith made by the General of the Society of Jesus, Wlodimir Ledochowski. Although Rousselot was without question one of the outstanding Thomists of this century, his teaching career was very short. Appointed to the faculty of the lnstitut Catholique de Paris in 1909, the year after he received his doctorate from the Sorbonne, Rousselot was mobilized in 1914 and killed in battle in 1915; that early death prevented him from taking part in the remarkable flowering of NeoThomism after the First World War. Of Rousselot's major publications only one, The Intellectualism of Saint Thomas, has been translated into English. The companion work, The Problem of Love in the Middle Ages, published with The Intellectualism in 1908, has been available to English-speaking readers only through secondary sources; it has never been translated. The same has been true both of " The Eyes of Faith," the pair of ground-break- 146 BOOK REVIEWS ing articles on the theology of faith which Rousselot published in 1910, and the set of companion articles which were published in the same year to justify the philosophical foundations on which that theology was built. Scattered rather widely through a number of French reviews, this important set of articles has never been easy for Englishspeaking Thomists to find and, as a result, their knowledge of Rousselot 's theology-and, to some extent, of his philosophy-has had to come to them at second hand. For Thomists this has, of course, been regrettable because of Rousselot 's importance in the history of Neo-Thomism. Years after his death, even in the middle of this century, his influence on the teaching of philosophy and theology in the Society of Jesus remained quite strong, despite the cautions expressed about it by the Order's General. One sign of that influence, perhaps indirect, can be seen in the later work of Bernard Lonergan. Lonergan's cognitional theory and the theological method which he built upon it were justified by the distinction between ratio and intellectus which Lonergan saw in Saint Thomas's philosophy of knowledge. Rousselot had begun the study of that distinction and decades later-in the interval between the appearance of Lonergan's "Verbum" articles and his history-making InsightPegaire was to carry it further in his historical study " lntellectus " et "ratio" selon saint Thomas d'Aquin. In the early years of this century, Rousselot and his Belgian confrere Joseph Marechal attached themselves to the movement in the Society of Jesus away from Suarezianism, a trend which earlier Jesuit Thomists like Giovanni Cornaldi and Louis Billot had started. But unlike these earlier Jesuit Thomists and in opposition... (shrink)

BackgroundIn the Canadian Alliance for Healthy Hearts and Minds (CAHHM) cohort, participants underwent magnetic resonance imaging (MRI) of the brain, heart, and abdomen, that generated incidental findings (IFs). The approach to managing these unexpected results remain a complex issue. Our objectives were to describe the CAHHM policy for the management of IFs, to understand the impact of disclosing IFs to healthy research participants, and to reflect on the ethical obligations of researchers in future MRI studies.MethodsBetween 2013 and 2019, 8252 participants (...) (mean age 58 ± 9 years, 54% women) were recruited with a follow-up questionnaire administered to 909 participants (40% response rate) at 1-year. The CAHHM policy followed a restricted approach, whereby routine feedback on IFs was not provided. Only IFs of severe structural abnormalities were reported.ResultsSevere structural abnormalities occurred in 8.3% (95% confidence interval 7.7–8.9%) of participants, with the highest proportions found in the brain (4.2%) and abdomen (3.1%). The majority of participants (97%) informed of an IF reported no change in quality of life, with 3% of participants reporting that the knowledge of an IF negatively impacted their quality of life. Furthermore, 50% reported increased stress in learning about an IF, and in 95%, the discovery of an IF did not adversely impact his/her life insurance policy. Most participants (90%) would enrol in the study again and perceived the MRI scan to be beneficial, regardless of whether they were informed of IFs. While the implications of a restricted approach to IF management was perceived to be mostly positive, a degree of diagnostic misconception was present amongst participants, indicating the importance of a more thorough consent process to support participant autonomy.ConclusionThe management of IFs from research MRI scans remain a challenging issue, as participants may experience stress and a reduced quality of life when IFs are disclosed. The restricted approach to IF management in CAHHM demonstrated a fair fulfillment of the overarching ethical principles of respect for autonomy, concern for wellbeing, and justice. The approach outlined in the CAHHM policy may serve as a framework for future research studies.Clinical trial registrationhttps://clinicaltrials.gov/ct2/show/nct02220582. (shrink)

The essay "Physique de croyant" is an important statement of Pierre Duhem's position on the relation between his science and his religion. Duhem trod a difficult path, some might say an impossible one, in Republican France because he was both a physicist and a devout Catholic. In this essay, using "Physique de croyant" as a touchstone, I explore the way in which he tried to reconcile his conflicting allegiances. There are several strands in Duhem's strategy that need to be (...) teased out. First, Duhem sought to defend his science against the charge that it was materialist and atheist. He did this with his claim, usually called the autonomy thesis, that physics and metaphysics are fundamentally different enterprises—that physics, properly conducted, has no metaphysical implications and requires no metaphysical support. This did not deny metaphysics its rightful territory. Second, Duhem used his segregationist position to defend the Roman Catholic Church against the assaults of the positivist scientism then in favor with the Republicans. Third, he also sought to protect his science against fellow Catholics who wanted to use it for polemical purposes. I develop and evaluate these lines of defense. (shrink)

Depuis près de quarante ans, Pierre Manent trace une voie originale et féconde. Ses livres interrogent les formes politiques qui donnent sens à l'expérience historique, de la cité grecque aux nations européennes, en passant par l'Empire romain et l'Eglise chrétienne. Cet ouvrage, le premier entièrement consacré à Pierre Manent, aborde les grands thèmes de son oeuvre, autour de trois axes: la philosophie, la politique et la religion. Il examine également les principales étapes de la pensée politique : Aristote, (...) Machiavel, Pascal, Tocqueville... L'histoire et la philosophie politique éclairent les enjeux du présent, en particulier la crise de la démocratie et de la nation en Europe. Pour Pierre Manent et ceux qui s'en inspirent, la politique constitue le fait générateur des sociétés humaines. Elle façonne l'humanité de l'homme, qui se réalise dans la vie en commun. Aller vers la politique, c'est aller vers l'âme. Une incitation à lire et relire une oeuvre forte et pénétrante. (shrink)

This volume is devoted St. Thomas's commentary on the Physics. In the Physics, Aristotle delves into what makes things what they are. In commenting on this fundamental text of Aristotelian philosophy, St. Thomas takes Aristotle's thoughts and deepens them.

Rethinking the powers of the imagination, Søren Kierkegaard both anticipates and challenges contemporary approaches to a descriptive philosophy of religion. In contrast to the reigning approaches to religion in his day, Kierkegaard reconceives philosophy as, first of all, descriptive of human, including specifically ethical and religious, existence. To this end, he develops conceptual tools, including a descriptive ontology of human existence, a “pluralist epistemology” exploring both cognitive and passional dimensions of religion, and a role for the poetic in philosophy, strikingly (...) expressed in his observer figures who “imaginatively construct” “thought projects” to explore human existence. While this new descriptive account anticipates subsequent approaches to the philosophy of religion, it could be interpreted as another “objectivist” endeavor, yet Kierkegaard attempts more in this descriptive philosophy. He imaginatively deploys conceptual and rhetorical strategies maieutically to both describe and elicit self-reflection aimed at transformation, thus expanding the imagination’s uses for his readers. Comparing Kierkegaard to Pierre Hadot’s recovery of ancient Greek philosophy as “a way of life” will show how Kierkegaard also engages the particularity of “the Christian principle”, with implications for how philosophy can both describe and elicit the pathos of other religious traditions as well. (shrink)

Pierre Trémaux’s 1865 ideas on speciation have been unjustly derided following his acceptance by Marx and rejection by Engels, and almost nobody has read his ideas in a charitable light. Here we offer an interpretation based on translating the term sol as “habitat”, in order to show that Trémaux proposed a theory of allopatric speciation before Wagner and a punctuated equilibrium theory before Gould and Eldredge, and translate the relevant discussion from the French. We believe he may have influenced (...) Darwin’s revision to the third edition of the Origin on rates of evolution, and suggest that Gould’s dismissal of Trémaux is motivated by concern that others might think punctuated equilibrium theory was tainted by a connection with Trémaux. (shrink)

Continuateur d’Eusèbe de Césarée (265-339), Socrate de Constantinople (380-440), un des plus grands historiens de l’Antiquité chrétienne de langue grecque, est l’auteur d’une précieuse Histoire (publiée probablement vers 439/440) dont l’intérêt réside, non seulement dans le fait qu’elle prolonge de plus d’un siècle l’Histoire ecclésiastique d’Eusèbe, mais aussi parce qu’elle nous a conservé des documents historiques de la plus haute importance, souvent cités in extenso, et dont certains sont ..

La doctrine des droits de l'homme est devenue l'unique référence légitime pour ordonner le monde humain et orienter la vie sociale et individuelle. Dès lors, la loi politique n'a plus d'autre raison d'être que de garantir les droits humains, toujours plus étendus. La loi ne commande plus, ne dirige plus, n'oriente plus : elle autorise. Elle ne protège plus la vie des institutions – qu'il s'agisse de la nation, de la famille, de l'université –, mais donne à tout individu l'autorisation (...) inconditionnelle d'y accéder. L'institution n'est donc plus protégée ni réglée par une loi opposable à l'individu ; celui-ci jouit d'un droit inconditionnellement opposable à l'institution. Pierre Manent montre que cette perspective livre les éléments constituants de la vie humaine à une critique arbitraire et illimitée, privant la vie individuelle comme la vie sociale de tout critère d'évaluation. Une fois que sont garantis les droits égaux de faire telle action ou de conduire telle démarche, il reste à déterminer positivement les règles qui rendent cette action juste ou cette démarche salutaire pour le bien commun. La loi naturelle de la recherche du bien commun se confond avec la recherche des réponses à la question : comment orienter ou diriger l'action que j'ai le droit de faire? (shrink)