Le 7 mars 1277 Etienne Tempier, évêque de Paris, publiait un mandement en forme de lettres patentes, interdisant d'enseigner ou de soutenir 219 propositions dont la liste était jointe au document; il s'agissait de thèses répandues à la Faculté des Arts, exposait le prélat, et il faisait remarquer que leurs partisans les suggéraient mais refusaient de les soutenir ouvertement, grâce à un subterfuge: ils disent que ces propositions sont vraies d'après la philosophie mais ne le sont pas d'après la foi (...) chrétienne, comme s'il pouvait exister deux vérités contradictories. De cette description de l'attitude prise par les philosophes sont nées la théorie et la formule, qui leur furent attribuées, de la double vérité: le philosophe et le fidèle admettent des vérités différentes et qui s'excluent mutuellement; la raison humaine et la Révélation que reçoit l'homme aboutissent à des affirmations opposées. Et cependant il faut reconnaître comme simultanément valables ces positions antagonistes et les conclusions contradictoires auxquelles elles aboutissent. Théorie bien étrange, et Ton comprendrait qu'Etienne Tempier reproche à ceux qu'il condamne leurs erreurs, ou plutôt leurs sottises et leurs insanités. M. Gilson a très heureusement traduit le sentiment d'incompréhension que l'on éprouve devant cette théorie lorsqu'il parle de réduction à l'absurde tentée par des théologiens orthodoxes contre des philosophes qui ne l'étaient pas tout en constatant que, si l'on emploie couramment cette formule de la double‐vérité, il faut reconnaître que l'expression n'est pas des plus heureuses. (shrink)

In the last two decades, some authors in the philosophy for children movement have theorized that the community of philosophical inquiry can be a form of spiritual practice, of the care of the self, or a wisdom practice (De Marzio, 2009; Gregory, 2009, 2013, 2014;Gregory & Laverty, 2009). Yet, it is unclear if philosophy for children is, by itself, a form of spiritual education, or if it requires some sorts of modification to be one. And, if it is or can (...) be a form of spiritual education, we can interrogate in what ways and to what extent is it one. It is these questions that this text aims to explore. To do so, we will first clarify the meaning of spiritual education through the presentation of two authors who have explicitly written on that topic. The first is Parker J. Palmer, who has developed a perspective on what it means to reclaim the spiritual roots of education, derived from his study and practice of Quaker spirituality. The second is Pierre Hadot, who has explored how the practice of philosophy in Western antiquity was a form of spiritual exercise. From our presentation of these two authors will emerge a particular perspective of what spiritual education means. In the last section of the text we will use this presentation to examine in what ways philosophy for children can be a form of spiritual education and if requires adaptations to be one. (shrink)

Bien des difficultés que nous éprouvons à comprendre les oeuvres philosophiques des Anciens proviennent souvent du fait que nous commmettons en les interprétant un double anachronisme: nous croyons que, comme beaucoup d'oeuvres modernes, elles sont destinées à communiquer des informations concernant un contenu conceptuel donné et que nous pouvons aussi en tirer directement des renseignements clairs sur la pensée et la psychologie de leur auteur. Mais en fait, elles sont très souvent des exercices spirituels que l'auteur pratique lui-même et fait (...) pratiquer à son lecteur. Elles sont destinées à former les âmes. Elles ont une valeur psychagogique. (shrink)

Are there any advantages to thinking and speaking about ethical business in the language of citizenship? We will address this question in part by looking at the possible relevance of a vast literature on individual citizenship that has been produced by political philosophers over the last fifteen years. Some of the central elements of citizenship do not seem to apply straightforwardly to corporations. E.g., “citizenship” typically implies membership in a state and an identity akin to national identity; but this connotation (...) of citizenship is obviously problematic for multinational corporations. However, the language of citizenship does help to focus our attention on various legal and political virtues (or vices) for corporations—topics that have been largely neglected by discussions under other rubrics, such as CSR or sustainability. We finish with an evaluation of the potential benefits and costs of conceptualizing and talking about ethical business practices in the language of citizenship. (shrink)

Are there any advantages to thinking and speaking about ethical business in the language of citizenship? We will address this question in part by looking at the possible relevance of a vast literature on individual citizenship that has been produced by political philosophers over the last fifteen years. Some of the central elements of citizenship do not seem to apply straightforwardly to corporations. E.g., “citizenship” typically implies membership in a state and an identity akin to national identity; but this connotation (...) of citizenship is obviously problematic for multinational corporations. However, the language of citizenship does help to focus our attention on various legal and political virtues (or vices) for corporations—topics that have been largely neglected by discussions under other rubrics, such as CSR or sustainability. We finish with an evaluation of the potential benefits and costs of conceptualizing and talking about ethical business practices in the language of citizenship. (shrink)

In traditional epistemology, psychological self-knowledge is taken to be the paradigm of privleged a priori knowledge. According to an influential incompatibilist line of thought, traditional epistemic features attributed to psychological self-knowledge are supposed to be inconsistent with content externalism. In this paper, I examine one prominent compatibilist response by an advocate of content externalism, i.e., Fred Dretske's answer tot he incompatibilist argument, based on the model of displaced perceptual knowledge. I discuss the costs and benefits of his answer.

A cultural infrastructure of shared morality is necessary for the success of market economics. Traditional views maintain that religion is the nurturing source of the morality, which grows in the culture. The Progressive revolution aims to overturn Traditional morality and impose its social justice morality on culture. This article dissects and critiques the multifaceted Progressive revolution in the United States, while contrasting it with the Traditional view. It argues that the ultimate aim of the Progressive revolution is to redefine the (...) human person through identity politics as a collective entity, which essentially liquidates the individual, conforms the person to social justice morality, and establishes socialistic economics. (shrink)

Contemporary economics is dominated by logical positivism, a methodology that emphasizes empirical validation of theories but excludes normative evaluation. Preclassical economics was premised on normative analysis. With the growing socialist movement in the USA, especially among the millennials, who are fixated on moral issues of justice and equality, positive economics is alienated from addressing the normative challenges of socialism. There are, however, basic normative principles from Preclassical thought which can be used to contest socialist moral claims, particularly in economics education.

Gabriel Marcel is not typically read as a political theorist and social commentator. He never wrote a treatise devoted specifically to a systematic treatmentof politics. His writings, nevertheless, abound in political theorizing and social analysis. This study articulates Marcel’s socio-political thought, explicating itscoherence with his overall concrete philosophy and with his personal engagement in political events of his time. It develops through three themes. The first details Marcel’s particular approach to sociopolitical thought as a “watchman.” The second shows why Marcel (...) offers a “hopeful communitarianism” which overcomes the problems of collectivism and individualism. The third delineates Marcel’s views on the concrete, socio-political, and ethical issues of peace and population control. A brief closing section explains the importance of politics in Marcelian scholarship and the “prophetic” quality of his thought. (shrink)

Gabriel Marcel is not typically read as a political theorist and social commentator. He never wrote a treatise devoted specifically to a systematic treatmentof politics. His writings, nevertheless, abound in political theorizing and social analysis. This study articulates Marcel’s socio-political thought, explicating itscoherence with his overall concrete philosophy and with his personal engagement in political events of his time. It develops through three themes. The first details Marcel’s particular approach to sociopolitical thought as a “watchman.” The second shows why Marcel (...) offers a “hopeful communitarianism” which overcomes the problems of collectivism and individualism. The third delineates Marcel’s views on the concrete, socio-political, and ethical issues of peace and population control. A brief closing section explains the importance of politics in Marcelian scholarship and the “prophetic” quality of his thought. (shrink)

Peter Redpath and Gabriel Marcel warn that the West is engulfed in a crisis. From their various philosophical perspectives, they identify the source of the crisis as a distortion of traditional Christian metaphysics of the human person as a free individual capable of pursuing truth and entering into relations of community with others. The distortion is caused by an abstract humanism that rightly denounces individualism, but as an alternative promotes a socialistic collectivism. This essay argues that this distortion is further (...) causing the emergence of a collectivist spirituality which loses the individual, free human person. This spirituality is shown to be particularly manifest in various Catholic approaches to socioeconomics and environmentalism. (shrink)

Qualitative research should strive for knowledge translation toward the goal of closing the gap between knowledge and practice. However, it is often a challenge in nursing to identify knowledge translation strategies able to illustrate the usefulness of qualitative results in any given context. This article defines storytelling and uses pragmatism to examine storytelling as a strategy to promote the knowledge translation of qualitative results. Pragmatism posits that usefulness is defined by the people affected by the problem and that usefulness is (...) promoted by modalities, like storytelling, that increase sensitivity to an experience. Indeed, stories have the power to give meaning to human behaviors and to trigger emotions, and in doing so bring many advantages. For example, by contextualizing research results and appealing to both the reason and the emotions of audiences, storytelling can help us grasp the usefulness of these research results. Various strategies exist to create stories that will produce an emotional experience capable of influencing readers’ or listeners’ actions. To illustrate the potential of storytelling as a knowledge translation strategy in health care, we will use our story of discovering this strategy during a qualitative study in a nursing home as an example. (shrink)

To test the hypothesis of a participation of inner speech in self-referential activity we reviewed 59 studies measuring brain activity during processing of self-information in the following self-domains: agency, self-recognition, emotions, personality traits, autobiographical memory, preference judgments, and REST. The left inferior frontal gyrus (LIFG) has been shown to sustain inner speech use. We calculated the percentage of studies reporting LIFG activity for each self-dimension. 55.9% of all studies reviewed identified LIFG (and presumably inner speech) activity during self-awareness tasks. Furthermore, (...) the LIFG was more frequently recruited during conceptual tasks (e.g., emotions, traits) than during perceptual tasks (e.g., agency, self-recognition). This supports the view of a relative involvement of inner speech in self-reflective processes. Crown Copyright © 2007 Published by Elsevier Inc. All rights reserved. (shrink)

Pierre Bourdieu is arguably one of the twentieth century’s greatest socio-philosophical thinkers and his writings have much to offer anyone interested in the ways that people value, consume and produce architecture. Bourdieu spent much of his life attempting to understand cultural consumption and production through detailed empirical research that included studies of dwellings, art, museums, photography and aesthetics. This book introduces the architectural reader to Bourdieu’s key writings on culture and outlines the ways in which they offer powerful practical (...) tools and novel conceptual frameworks for understanding architectural value, taste, and practice. (shrink)

Philosophy of science has the potential to enhance scientific practice, science policy, and science education; moreover, recent research indicates that many philosophers of science think we ought to increase the broader impacts of our work. Yet, there is little to no empirical data on how we are supposed to have an impact. To address this problem, our research team interviewed 35 philosophers of science regarding the impact of their work in science-related domains. We found that face-to-face engagement with scientists and (...) other stakeholders was one of the most—if not the most—effective pathways to impact. Yet, working with non-philosophers and disseminating research outside philosophical venues is not what philosophers are typically trained or incentivized to do. Thus, there is a troublesome tension between the activities that are likely to lead to broader uptake of one’s work and those that are traditionally encouraged and rewarded in philosophy. We suggest several ways that philosophers of science, either as individuals or as a community, can navigate these tensions. (shrink)

Le chaos définit notre siècle. Rien d'apocalyptique dans cette affirmation, qui ne condamne pas nécessairement le monde à l'état de cendre et de poussière. Le chaos définit simplement l'imprévisibilité, l'imprédictibilité et l'incertitude de nos sociétés complexes et instables dont l'homme maîtrise de moins en moins l'évolution. Jusqu'à aujourd'hui notre morale reposait essentiellement sur la maîtrise. Il nous faut maintenant apprendre à vivre autrement, c'est-à-dire en fonction de l'immaîtrisable. Ce qui ne signifie pas qu'il faut consentir au chaos comme s'il nous (...) était destiné. Le chaos n'est ni bon ni mauvais, il n'est ni pour l'homme ni contre l'homme: il lui est étranger. Et c'est pourquoi il requiert au fond de nous une force qui, sans prétendre accéder à la maîtrise du monde, nous permette d'assumer et d'affronter son étrangeté. Cette force, je l'appelle "l'Empire de soi". L'Empire de soi se distingue de la maîtrise de soi. Il s'agit non pas pour l'homme de dompter les énergies et les pulsions qui le traversent, mais, au contraire, de faire l'expérience initiale de son impuissance face au chaos du monde, afin de construire, à l'épreuve de sa faiblesse et de ses fragilités originaires, sa force la plus propre. Morale et chaos décrit ainsi les étapes de la constitution de cette force que le sentiment même de notre impuissance permet de constituer, sans fondement, mais par notre seule capacité à endurer le temps et à s'y maintenir pour mieux y passer et le faire passer à travers lui-même. (shrink)

Understanding science requires appreciating the values it presupposes and its social context. Both the values that scientists hold and their social context can affect scientific communication. Philosophers of science have recently begun studying scientific communication, especially as it relates to public policy. Some have proposed “guiding principles for communicating scientific findings” to promote trust and objectivity. This paper contributes to this line of research in a novel way using behavioural experimentation. We report results from three experiments testing judgments about the (...) trustworthiness, competence and objectivity of scientists. More specifically, we tested whether such judgments are affected by three factors: consulting or not consulting nonscientists, conducting research under a restrictive or non-restrictive governmental communication policy, and the source of a lab’s funding (i.e., government funding, private funding, or a combination of the two). We found that each of these factors affects ordinary judgments of trustworthiness, competence and objectivity. These findings support several recommendations that could help improve scientific communication and communication policies. (shrink)

Martin Heidegger's overt alliance with the Nazis and the specific relation between this alliance and his philosophical thought - the degree to which his concepts are linked to a thoroughly disreputable set of political beliefs - have been the topic of a storm of recent debate. Written ten years before this debate, this study by France's leading sociologist and cultural theorist is both a precursor of that debate and an analysis of the institutional mechanisms involved in the production of philosophical (...) discourse. Though Heidegger is aware of and acknowledges the legitimacy of purely philosophical issues (in his references to canonic authors, traditional problems, and respect for academic taboos), Bourdieu points out that the complexity and abstraction of Heidegger's philosophical discourse stems from its situation in the cultural field, where two social and intellentual dimensions - political thought and academic thought - intersect. Bourdieu concludes by suggesting that Heidegger should not be considered as a Nazi ideologist, that there is no place in Heidegger's philosophical ideas for a racist conception of the human being. Rather, he sees Heidegger's thought as a structural equivalent in the field of philosophy of the 'conservative revolution', of which nazism is but one manifestation. (shrink)

Educational authority is an issue in contemporary democracies. Surprisingly, little attention has been given to the problem of authority in Jean-Jacques Rousseau's Emile and his work has not been addressed in the contemporary debate on the issue of authority in democratic education. Olivier Michaud's goals are, first, to address both of these oversights by offering an original reading of the problem of authority in Emile and then to rehabilitate the notion of “educational authority” for democratic educators today. Contrary to (...) progressive readings of Emile, he argues, Rousseau's position on this issue is not reducible to “education against authority.” What appears at first glance to be an education against authority is, in a deeper sense, an education toward and even within authority. Michaud contends that we have to embrace these complexities and contradictions that inform Rousseau's work in order to gain insights into the place and role of authority in democratic education. Michaud sheds light on Rousseau's stance on authority through a close study of specific topics addressed in Emile, including negative education, opinion, one's relation to God, friendship and loving relationships, and, finally, the relation Rousseau established with his reader. (shrink)

Autour de la grande conference de Jacques Derrida, intitulee Justices, prononcee en 2003 et demeuree inedite en francais a ce jour, cet ouvrage collectif convoque certains des meilleurs specialistes de son oeuvre. Il s'agit moins ici de commemorer ou de dresser un etat des lieux que de penser, a partir de Derrida et avec lui, ce qui vient et de repondre a l'appel, aux appels pluriels qui resonnent dans son travail philosophique. Sont ainsi examines les principaux legs de sa pensee (...) dans les differents domaines (philosophie, politique, science des religions, esthetique, litterature) qu'elle a profondement transformes. Autant de reponses et de responsabilites, autant de provocations a lire et a relire l'oeuvre de Jacques Derrida a sa hauteur, comme elle nous y engage toujours. Avec les textes de: Gil Anidjar, Philip Armstrong, Fernanda Bernardo, Mireille Calle-Gruber, Danielle Cohen-Levinas, Gianfranco Dalmasso, Francoise Dastur, Jacques Derrida, Silvano Facioni, Edoardo Ferrario, Jerome Lebre, Georges Leroux, Michel Lisse, Rene Major, Marie-Louise Mallet, Serge Margel, Joana Maso, Ginette Michaud, J. Hillis Miller, Raoul Moati, Jean-Luc Nancy, Evando Nascimento, Francois Nault, Laura Odello, Jean-Michel Rabate, Marta Segarra, Peter Szendy, Chantal Talagrand, Francesco Vitale et Hent de Vries. (shrink)

Synthesizing forty years' work by France's leading sociologist, this book exemplifies Bourdieu's unique ability to link sociological theory, historical information, and philosophical thought. It makes explicit the presuppositions of a state of 'scholasticism', a certain leisure liberated from the urgencies of the world. Philosophers have brought these presuppositions into the order of discourse, more to legitimate than analyze them, and this is the primary systematic, epistemological, ethical, and aesthetic error that Bourdieu subjects to methodological critique. Pascalian because he, too, was (...) concerned with symbolic power, he refused the temptation of foundationalist thinking, attended to 'ordinary people', and was determined to seek the reason for seemingly illogical behavior rather than simply condemning it. Bourdieu charts a negative philosophy, whose intellectual debt to such other 'heretical' philosophers as Wittgenstein, Austin, Dewey, and Peirce, renews traditional questioning of concepts of violence, power, time, history, the universal, and the purpose and direction of existence. (shrink)