"Bartley and Radnitzky have done the philosophy of knowledge a tremendous service. Scholars now have a superb and up-to-date presentation of the fundamental ideas of evolutionary epistemology." --Philosophical Books.

Two alternative accounts of quantum spontaneous symmetry breaking (SSB) are compared and one of them, the decompositional account in the algebraic approach, is argued to be superior for understanding quantum SSB. Two exactly solvable models are given as applications of our account -- the Weiss-Heisenberg model for ferromagnetism and the BCS model for superconductivity. Finally, the decompositional account is shown to be more conducive to the causal explanation of quantum SSB.

Leo Tolstoy's The Death of Ivan Ilyich might well be read as a narrative outworking of Pascal's observation that "We run heedless into the abyss after putting something in front of us to stop us seeing it."1 That Ivan Ilyich, an ambitious mid-level Russian legal official, plummets into the abyss is incontestable, for the novella opens by announcing his death. What is debated is how he does so: On his deathbed does he merely resign himself to nothingness, or does he (...) undergo some sort of religious conversion? Some scholars—call them "hermeneuts of denial"—find little or no religious significance in Ivan's death.2 If some allusions are religiously suggestive, they must be interpreted and discounted in view of... (shrink)

Architecture has become an important discourse for new expressions of post-national identity in general and in particular for the emergence of a `spatial' European identity. No longer tied to the state to the same degree as in the period of nation-building, architecture has become a significant cultural expression of post-national identities within and beyond the nation-state. The article looks at four such discourses, first, taking the Millennium Dome in London and the Reichstag in Berlin, we show that architecture can express (...) in a reflexive way contested and ambiguous national identities; second, the case of architecture in post-communist European societies illustrates the dual identity of architecture as a project of building and of re-building; third, the EU's search for a cultural form is discussed with respect to the architectural designs on the Euro banknotes; and finally the question of architecture as a relation to a lived space is considered with regard to cityscapes as yet another expression of a tendentially spatialized European identity. (shrink)

Virtues and character strengths are often assumed to be universal, considered equally important to individuals across cultures, religions, racial-ethnic groups, and genders. The results of our surveys and laboratory studies, however, bring to light subtle yet consistent gender differences in the importance attributed to character in leadership: women considered character to be more important to successful leadership in business than did men, and women had higher expectations that individuals should demonstrate character in a new leadership role. Further, the gender of (...) the research participant affected character ratings such that male respondents viewed a female leader who exhibited agentic behaviors in a professionally challenging situation less positively than a male leader who displayed the same agentic behaviors. The data also showed that male participants rated almost every dimension of character displayed by the female leader lower than did female participants. Our findings suggest that the question as to what extent gender differences may bias the assessment of virtues and character strengths is an important one, and one for which the practical implications for individuals in organizations need to be studied in more detail. (shrink)

Le mérite le plus patent de Zur Kritik der Gewalt de Benjamin consiste à défaire toute représentation innocente de la violence et de ses usages, toute compréhension de la violence qui n’y verrait que l’innocuité d’un moyen neutre légitimé, ou pas, par les fins qu’il vise, les intérêts qu’il sert ou les classes qui le mobilisent. « Dans cette perspective, la violence est un produit naturel, en quelque sorte un matériau brut dont l’utilisation ne pose aucun problème ». S’interroger sur (...) la viole... (shrink)

It is the prevailing paradigm in contemporary physics to model the dynamical evolution of physical systems in terms of a real parameter conventionally denoted as 't' ('little tee'). We typically call such dynamical models laws of nature' and t we call 'physical time'. It is common in the philosophy of time to regard t as time itself, and to take the global structure of general relativity as the ultimate guide to physical time, and so consequently the true nature of time. (...) In this paper we defend the idea that physical time, t, is rather better defined as an operational modelling parameter: we measure relations between changing physical quantities using bespoke physical systems---i.e. clocks---that coordinate local coincidences. We argue that the sorts of physical systems that make good clocks---what we call precision clocks---are those that exhibit self-sustained oscillations known as limit cycles, which are ubiquitous in open, driven, stable, dissipative systems. We develop the physical and philosophical ramifications of this conception of physical time, particularly the notion that physical time does not track something 'out there' in the world. As a result, we speculate that physical time is perhaps not as different from manifest time as many philosophers of time (and apparently general relativity) seem to suggest. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Editor’s IntroductionGerard A. HauserThe call for papers for this special issue of Philosophy and Rhetoric1 acknowledged the continuous centrality of human agency across the history of Western thought on rhetoric. At its ancient Greek origins, the Sophists and philosophers were at swords points over the question of what constituted responsible speech and who had responsibility for the consequences of moving the demos to public actions that bore on the (...) city-state and the lives of its citizens. On the one hand, sophistic understood the human world as indeterminate, progressing or regressing through appeals that would establish social and political reality for the community through the power of language and argument to move the minds and hearts of citizens. Protagoras expressed this vision with his aphorism, "Man is the measure of all things, of the things that are, that they are, and of the things that are not, that they are not." Central to their understanding of the human world was a recognition and exploration of language's psychogogic powers. For the philosophers, on the other hand, sophistic's position represented a problematic abandonment of the quest for Eternal Truth.The tension between the quest for contingent truth and Eternal Truth is illustrated by Xenophon's rendition of the aftermath of the Athenian naval victory at Arginoussai, in 406 BCE. In his Hellenika,2 he recounts how some of the victorious fleet's sailors became separated from it during the confusion of battle and were left behind. Although the commanders sent a group to rescue them, violent seas thwarted their efforts and the men drowned. Upon returning to Athens as victors, the commanders were arrested and charged with cowardice. The Ecclesia met to decide whether to bind them over for trial. The commanders seemed to have persuaded most of their innocence, but time ran out for that day's proceedings before a vote on whether to bind them over for a trial could be taken. That evening, at a festival in the city, opponents of the commanders attended dressed in [End Page 181] black mourning clothes and pretended to be grieving relatives of the lost sailors. Their displays of sorrow over the sailors' deaths were so convincing that they swung the emotions of many in the opposite direction.The next day, opponents of the commanders played upon the events of the night before and the citizens, remembering the displays of grief they had witnessed, were persuaded to try the commanders themselves, rather than deciding whether to bind them over to the courts for trial. Arguments went back and forth on how to interpret the tragic event—were the commanders brave but foiled by nature, or was their conduct spineless? Did they deserve a laurel wreath for their victory in battle, or to be executed for cowardice in allowing the stranded sailors to drown? Finally a vote was taken and, reversing their sentiment from the day before, the citizens voted to condemn the commanders. The military leaders were taken away to be executed. Soon thereafter, Xenophon tells us, the citizens had a change of heart and wished to reverse their verdict. However, since it was too late—the generals having already been put to death!—they lodged a complaint against those who had persuaded them to convict for "deceiving the People."The story may be read as a representative anecdote of rhetoric's fatal flaw or of rhetoric's constitutive powers of agency. On one reading, Athenian Ecclesiasts, convulsed with emotion, were stripped of their agency by arguments seeking the probable through sensory engagement structured by phantasia and mimesis3 while lacking a foundation in the Eternally True. However, it also may be read as disclosing the absence of Eternal Truth on which to ground a human world, and the agential power of language—of rhetoric—to constitute understanding and action.4 On one side, agency resided in the self-aware person who made responsible arguments with reference to pure reason and ideal justice. On the other, agency resided in the powers of language to engage thoughts and emotions, of discourse to circulate, and of representative thinking5 for discovering human reality. These latter were products of human... (shrink)

There is an ongoing tension between the spheres of religious education and of theological studies. It is somewhat evident in the academy, and often enough emerges when the inevitable university restructure places religious education and theology in the same school, or situates religious education within education at a remove from theology, or any range of permutations. The tension is also felt in discussions between clergy, with a theological education behind them, and classroom teachers and religious education coordinators, whose training is (...) in education itself, and whose immediate concern is the children in front of them. This article is an attempt to set out some of the parameters at play in the interaction between the two disciplines, and to offer some areas where collaboration is highly desired. (shrink)

Barbieri introduced and developed the concept of organic codes. The most basic of them is the genetic code, a set of correspondence rules between otherwise unrelated sequences: strings of nucleotides on the one hand, polypeptidic chains on the other hand. Barbieri noticed that it implies ‘coding by convention’ as arbitrary as the semantic relations a language establishes between words and outer objects. Moreover, the major transitions in life evolution originated in new organic codes similarly involving conventional rules. Independently, dealing with (...) heredity as communication over time and relying on information theory, we asserted that the conservation of genomes over the ages demands that error-correcting codes make them resilient to casual errors. Moreover, the better conservation of very old parts of the genome demands that they result from combining successively established nested codes such that the older an information, the more numerous component codes protect it. Barbieri’s concept of organic code and that of genomic error-correcting code may seem unrelated. We show however that organic codes actually entail error-correcting properties. Error-correcting, in general, results from constraints being imposed on a set of sequences. Mathematical equalities are conveniently used in communication engineering for expressing constraints but error correction only needs that constraints exist. Biological sequences are similarly endowed with error-correcting ability by physical-chemical or linguistic constraints, thus defining ‘soft codes’. These constraints are moreover presumably efficient for correcting errors. Insofar as biological sequences are subjected to constraints, organic codes necessarily involve soft codes, and their successive onset results in the nested structure we hypothesized. Organic codes are generated and maintained by means of molecular ‘semantic feedback loops’. Each of these loops involves genes which code for proteins, the enzymatic action of which controls a function needed for the protein assembly. Taken together, thus, they control the assembly of their own structure as instructed by the genome and, once closed, these loops ensure their own conservation. However, the semantic feedback loops do not prevent the genome lengthening. It increases both the redundancy of the genome and the information quantity it bears, thus improving the genome reliability and the specificity of the enzymes, which enables further evolution. (shrink)

Danielle Cohen-Levinas (DCL) : Qu’est-ce qui se trouve pour Rosenzweig définitivement achevé après la guerre? C’est par cette question à bien des égards brutale, que j’aimerais entrer avec vous dans l’œuvre de Franz Rosenzweig, une œuvre complexe, qui déplace les interprétations hégéliennes de l’histoire, mais qui toutefois reste encore confidentielle, confinée à quelques cercles de savants, érudits, ou intellectuels qui ont trouvé chez ce philosophe un « agir » de la philosophie. Que ma pre...

Dans la quasi-définition hyperbolique qu’en donne Derrida, la circoncision s’effectue toujours sans (mémoire, événement, moi, sujet). Là où, pour Hegel, la négation se nie et l’aliénation s’aliène, le sans vient inciser chirurgicalement la texture même de la langue spéculative, laquelle assure continûment la « reprise dans le concept ». La différance consigne ainsi l’impossibilité de la guérison dialectique et de l’accomplissement salutaire où s’annuleraient le différemment, l’attente, la non-venue. La circoncision nomme donc une coupure, une séparation, un disjointement, dont elle (...) fournit dans l’œuvre de Derrida le philosophème le plus propre. (shrink)

Cette contribution fait le point sur ce qui, de Schelling, a pu s’infiltrer dans la Recherche du temps perdu, via Gabriel Séailles, et en particulier son Essai sur le génie dans l’art que Proust avait lu attentivement. Elle éclaire les deux versants de cette possible médiation, d’une part quant au rapport entre l’Essai et la philosophie schellingienne ; d‘autre part, quant au rapport entre l’Essai et ce qui s’en diffuse dans Proust, en particulier dans Le Temps retrouvé. L’enquête montre que (...) si Séailles a lu le Schelling de son temps, le philosophe transcendantal de l’Identité et de l’art ; et que si Proust a lu Séailles, il ne s’en suit nullement que Proust fût « schellingien ». Entre Schelling, celui de la philosophie médiane et tardive, et Proust – une rencontre a lieu qui n’est pas de l’ordre d’une influence attestable, mais d’une affinité profonde autour de thèmes aussi décisifs que la sensation, l’involontaire, le réel et le temps. (shrink)

Le socialisme est une vieille idée en Europe.Et le bonheur socialiste a bien besoin de retrouver sa nouveauté et son lustre ancien, si c’est seulement encore possible et si l’on présuppose que le bonheur est à gauche ou que la gauche rend heureux , ce qui n’est guère..

C’est un lieu commun de voir en Calliclès ou parfois en Thrasymaque les grands ancêtres de Nietzsche : refus du droit institué, apologie de la force, légitimité de son exercice naturel, soit de la persévérance dans son être et de la conservation de soi. La lecture de Nietzsche fragilise considérablement ce point de vue. Si la justice comme revendication propre à la doctrine de l’égalité ou encore comme injonction contenue dans les commandements divins ou moraux est refusée sans appel, la (...) « vraie devise de la justice » est promue comme l’éminente qualité du philosophe à venir. Que signifie ce paradoxe? Une justice justifiée par le sentiment de la puissance, voire par la perspective du bonheur, est une justice s’extériorisant dans la gratuité du don, la dépense, la prodigalité, ce qui fait apparaître par contraste tout conatus essendi comme plate satisfaction et parcimonie propres au dernier homme qui « veut se conserver ». Voilà pourquoi la justice de Nietzsche, la grande justice, est une qualité de la pensée et une vertu du philosophe dont la probité actualise sans cesse la puissance individuelle. (shrink)

La philosophie politique, dans sa tradition dominante, prend essentiellement en vue la possibilité d’une continuité plus ou moins harmonieuse entre personne et société, entre individu et communauté – que ce soit dans la figure du contrat, de l’association, du transfert de forces ou dans celle de l’universalité concrète de l’État. La pensée du politique autorisée par l’éthique de Levinas frappe de discontinuité les formes et les instances d’homogénéisation ou de dialectisation qui découlent de ce modèle. Elle propose une pensée de (...) l’altérité comme interruption radicale mais fragile des totalisations et des autonomisations de la politique. Dans le contraste entre visage et personne, entre proximité duelle et multiplicité des tiers, dans l’équivoque même de la personne, dans l’inspiration de la société et de la politique par ce qui vient avant elles, une pensée de la Justice s’esquisse, originale et profonde. (shrink)

Le Moïse de Spinoza présente la particularité entre les convocations habituelles en philosophie politique, d’être à la fois prophète et législateur, vecteur d’un mode théologique de production des lois : il est le seul prophète à constituer un peuple, une république. Cela procède d’un premier pacte avec Dieu, au fondement d’une théocratie imaginaire, réellement une démocratie. Mais ils sont terrifiés (perterriti) en allant consulter Dieu. Comment comprendre l’usage de ce mot rare en latin? Il faut le replacer dans le réseau (...) sémantique de l’admiration, solidaire de l’imaginaire théologique qui cristallise leur expérience comme nation. Il nomme l’expérience du sacré et de l’augural et aboutit à un second pacte qui fonde la monarchie de Moïse. Nous examinerons les institutions qui font sa force en associant le peuple aux décisions du monarque et les causes internes de sa destruction. (shrink)

The Ecclesiological Investigations International Research Network organized a major international conference at Georgetown University, Washington National Cathedral and Marymount University, in 2015, to commemorate the 50th anniversary of the conclusion of the Second Vatican Council. The council, one of the most important events in the history of the Roman Catholic Church, initiated a process of renewal, transition, and openness that affected not only Catholics, but all Christians, adherents of other religions, and the secular world. The Washington conference received worldwide media (...) attention, with highlights including keynote addresses by several cardinals, archbishops, and bishops as well as eminent scholars from a wide and diverse range of backgrounds in terms of geography and expertise alike. This second of three volumes emerging from this event assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. It begins with a contribution from the late President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, followed by a section devoted to exploring the impact, relevance, and promise of the Council's Declaration on Non-Christian Religions, Nostra Aetate. The volume turns next to explore how Vatican II in general has influenced and helped develop method in both interfaith dialogue and in the intellectual and comparative study of world religions in the post-conciliar decades. The final thematic section of this volume is devoted to a range of perspectives on the fruits and future of Vatican II’s opening to other faiths. The volume draws toward its conclusion with a moving and evocative reflection from one of the leading pioneers in contemporary comparative theology, Jesuit Francis X. Clooney. (shrink)

The Ecclesiological Investigations International Research Network organized a major international conference at Georgetown University, Washington National Cathedral and Marymount University, in 2015, to commemorate the fiftieth anniversary of the conclusion of the Second Vatican Council. The council, one of the most important events in the history of the Roman Catholic Church, initiated a process of renewal, transition and openness that affected not only Catholics, but all Christians, adherents of other religions, and the secular world. The Washington conference received worldwide media (...) attention, with highlights including keynote addresses by several cardinals, archbishops, and bishops as well as eminent scholars from a wide and diverse range of backgrounds in terms of geography and expertise alike. The first of three volumes emerging from this event explores the twentieth century context preceding the council, the legacy of Vatican II in relation to issues such as ethics, social justice, church-world dynamics and economic activity, and offers a series of explorations of women and the church in the context of the council. It also discusses the important topic of inculturation and engages a range of ecumenical readings of Vatican II as well as exploring the future of ecumenical engagement in light of Vatican II. The volume draws to a close with the groundbreaking address on the future of ecumenical dialogue and of unity among churches and the human family in wider terms, by Cardinal Walter Kasper. (shrink)

This paper explores transformations in the understanding of teaching authority and also considers an often neglected group of subjects who have exercised such in the period during and since the Second Vatican Council. In particular, it explores both topics vis-à-vis the role of women in the church, especially their contributions to the church’s exercise of magisterium. The article outlines the need to increase awareness, acknowledgment and appreciation of the contribution of women to the church’s teaching authority and, most importantly of (...) all, to increase further their participation in the same. First, the paper considers, the role played by the few women present in an active capacity at Vatican II. Through posing the rhetorical question, ‘what were they doing there?’, the author argues that these women were teaching with authority, i.e. exercising magisterium. Next, the paper explores some of the confusion and controversies surrounding the notion of what magisterium actually is and who should exercise it, before surveying some further brief examples of how women have exercised magisterium throughout the history of the church. The paper next considers how events in the church have developed from a stance of confrontation toward the more positive steps that have been taken in relation to the role of women in the church under Pope Francis. It concludes with reflections on the future and why attention to aggiornamento for magisterium is essential in order that the church becomes a body of greater and wider co-responsibility, including the indispensable collaboration of women practicing the art of magisterium. (shrink)