My aim in this paper is to reconstruct Edmund Husserl’s views on the differences between human and animal consciousness, with particular attention to the experience of temporality.In the first section, I situate the topic of animal consciousness in the broader context of Husserl’s philosophy. Whereas this connection has been often neglected, I argue that a phenomenological analysis of non-human subjectivities is not only justified, but also essential to the Husserlian project as a whole.In the second section, I introduce two notions (...) Husserl resorts to when describing the essential difference between human and animal subjectivities, namely “strata of consciousness” and “person.” Drawing on textual evidence, I argue that Husserl does not simply see animals as excluded from the sphere of personhood. Rather, he draws a distinction between two modes of personal life, one of which is said to be unique to human adults.What holds these two modes apart, according to Husserl, is a subject’s relation to time. In the third section, I delve deeper into this topic, asking how we should understand Husserl’s claim that animals live in a “restricted temporality.” I argue that this has less to do with an inability to remember, imagine, or anticipate future events, and more with an inability to explore temporal horizons stretching before one’s birth or after one’s death. By contrast, humans gradually overcome these limitations during ontogeny, thanks to the practice of linguistic communication. This also has consequences for our capacity to engage in genuinely theoretical thought. (shrink)

The aim of this article is to present a new witness of Averroes' reception in the Muslim world, in the years that immediately followed his death. Indeed Abū al-Ḥağğāğ al-Miklātī is an Ašʿarite theologian, who was born in Fez. He is the author of a Quintessence of the Intellects in Response to Philosophers on the Science of Principles in which he aims at refuting the Peripatetic philosophers in their own field, using their own weapons. This article will first attempt to (...) draw the portrait of this atypical theologian. It will then focus on showing that al-Miklātī – although he never mentions his name – is a reader of Averroes and in particular, of his Tahāfut al-Tahāfut, of which he makes various and unexpected uses. A close look at these uses will enable us to better define the nature of al-Miklātī's work. More importantly, this article will try to prove that al-Miklātī provides us with a key passage of Averroes' lost treatise On the Prime Mover. At the heart of the Rushdian criticism of Avicenna's “metaphysical” proof, this passage should throw new light on Averroes' precise understanding of this proof.L'objectif de cet article est de présenter un nouveau témoin de la réception d'Averroès dans le monde musulman, dans les années qui suivirent immédiatement sa mort. En effet, Abū al-Ḥağğāğ al-Miklātī est un théologien ašʿarite, né à Fès. Il est l'auteur d'une Quintessence des intellects en vue de répondre aux philosophes en matière de science des fondements, où il entreprend de réfuter les philosophes – les Péripatéticiens en premier lieu – sur leur terrain et avec leurs propres armes. Cet article cherchera dans un premier temps à dresser le profil de ce théologien atypique. Il s'attachera ensuite à montrer qu'al-Miklātī – bien qu'il ne mentionne pas une seule fois son nom – est un lecteur d'Averroès et en particulier de son Tahāfut al-Tahāfut, dont il fait des usages variés et inattendus. L'examen de ces usages permettra de mieux définir le statut de l'œuvre d'al-Miklātī. Enfin, et surtout, cet article tentera de prouver qu'al-Miklātī nous fournit un passage clé d'un traité perdu d'Averroès: le Traité sur le Premier Moteur. Au cœur de la critique rushdienne de la preuve “métaphysique” d'Avicenne, ce passage devrait apporter un éclairage nouveau à la compréhension qu'Averroès pouvait avoir de cette preuve.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.AL-MIKLĀTĪ, A TWELFTH CENTURY AŠʿARITE READER OF AVERROESVolume 22, Issue 2Yamina Adouhane DOI: https://doi.org/10.1017/S095742391200001XYour Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. 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If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. AL-MIKLĀTĪ, A TWELFTH CENTURY AŠʿARITE READER OF AVERROESVolume 22, Issue 2Yamina Adouhane DOI: https://doi.org/10.1017/S095742391200001XAvailable formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

Les circulations scientifiques internationales ont connu un développement important, en même temps que la communauté savante, depuis la Deuxième Guerre mondiale, et exponentiel au cours des dernières décennies. Pourtant, cette question, contrairement à celle des étudiants internationaux, n’a pas encore suscité beaucoup de travaux en sciences humaines et sociales. Ce mouvement de grande ampleur, qui n’épargne plus aucune région du globe, est volontiers observé et commenté, parfois à grand renf...

Les circulations scientifiques internationales ont connu un développement important, en même temps que la communauté savante, depuis la Deuxième Guerre mondiale, et exponentiel au cours des dernières décennies. Pourtant, cette question, contrairement à celle des étudiants internationaux, n’a pas encore suscité beaucoup de travaux en sciences humaines et sociales. Ce mouvement de grande ampleur, qui n’épargne plus aucune région du globe, est volontiers observé et commenté, parfois à grand renf...

La Méditerranée sépare l’Europe de l’Afrique du Nord et du Proche-Orient mais dans le même temps établit un espace d’échanges particulier. La spécificité de cet espace partagé, lié par une histoire mêlée, constitue un défi constant pour les circulations, voire les migrations circulatoires de part en part de la Méditerranée. Aujourd’hui, il est clairement établi que la circulation des hommes, des idées, des savoirs, des corpus scientifiques et des formes artistiques et esthétiques autour de l...

La Méditerranée sépare l’Europe de l’Afrique du Nord et du Proche-Orient mais dans le même temps établit un espace d’échanges particulier. La spécificité de cet espace partagé, lié par une histoire mêlée, constitue un défi constant pour les circulations, voire les migrations circulatoires de part en part de la Méditerranée. Aujourd’hui, il est clairement établi que la circulation des hommes, des idées, des savoirs, des corpus scientifiques et des formes artistiques et esthétiques autour de l...

À la fin du xixe siècle, avec l’achèvement des jalons d’un enseignement supérieur colonial en Algérie – création des écoles d’enseignement supérieur en Algérie en 1880 et fondation d’une université coloniale en terre algérienne, dotée d’un système facultaire en 1909 –, le paysage universitaire colonial prend son essor et se développe considérablement. La circulation d’universitaires métropolitains qui traversent la Méditerranée pour venir s’installer souvent durablement en Algérie, est le fait de botanistes, géologues, médecins et de mathématiciens. Cette contribution se focalise (...) sur l’analyse des circulations et des échanges dans le domaine des mathématiques entre la métropole et le territoire algérien. Elle propose d’examiner les évolutions de ces circulations à travers les trajectoires et les parcours d’universitaires qui ont soit effectué un séjour court en Algérie ou qui ont effectué toute leur carrière universitaire et scientifique en Algérie. Cette focale, qui prend en compte la période 1868 à 1941, s’interroge en arrière-plan sur la contribution du système colonial à la formation de jeunes mathématiciens algériens musulmans. (shrink)

Consider k((G)) in the language of valued fields enriched with a unary predicate for the set of constants and another one for the cross-section. For perfect k, this structure is undecidable if it does not satisfy Kaplansky's conditions.

À la fin du xixe siècle, avec l’achèvement des jalons d’un enseignement supérieur colonial en Algérie – création des écoles d’enseignement supérieur en Algérie en 1880 et fondation d’une université coloniale en terre algérienne, dotée d’un système facultaire en 1909 –, le paysage universitaire colonial prend son essor et se développe considérablement. La circulation d’universitaires métropolitains qui traversent la Méditerranée pour venir s’installer souvent durablement en Algérie, est le fait de botanistes, géologues, médecins et de mathématiciens. Cette contribution se focalise (...) sur l’analyse des circulations et des échanges dans le domaine des mathématiques entre la métropole et le territoire algérien. Elle propose d’examiner les évolutions de ces circulations à travers les trajectoires et les parcours d’universitaires qui ont soit effectué un séjour court en Algérie (le passage par l’École des sciences d’Alger pouvant servir de tremplin pour une carrière universitaire en métropole) ou qui ont effectué toute leur carrière universitaire et scientifique en Algérie. Cette focale, qui prend en compte la période 1868 à 1941, s’interroge en arrière-plan sur la contribution (ou non) du système colonial à la formation de jeunes mathématiciens algériens musulmans. (shrink)

Riassunto: in queste note presentouna breve panoramica della scienza cognitiva, che costituisce a tutt'oggi, a più di vent'anni dalla sua nascita, un coacervo di novità rilevanti nell'ambito della ricerca interdisciplinare. Dopo una prima presentazione generale (§1), traccio una breve storia della disciplina (§2) per passare poi a descrivere nel § 3 uno dei nuclei di fondo della scienza cognitiva: il funzionalismo e l'idea di mente come sistema di rappresentazioni o mappe cognitive. Nel § 4. accenno ad alcune tensioni interne alla (...) scienza cognitiva. Essa è tuttora un campo disciplinare con forti contrasti sui paradigmi da seguire nella descrizione dell'architettura della mente. Una sfida recente è venuta dalla robotica "situata" e dalla tesi che occorre fare a meno delle rappresentazioni mentali nella costruzione di robot intelligenti. Nel § 5 discuto questa sfida mostrando che, nonostante l'entusiasmo suscitato dai primi successi della nuova robotica, il cardine della scienza cognitiva resta solido, anche se bisognoso di completamento. Nella conclusione, al § 6, tocco di sfuggita il tema della coscienza dei sistemi intelligenti (umani e artificiali) e invito a cercare strade per affrontare i problemi che si porranno alle nuove generazioni di studiosi, ormai al di là della frattura tra cultura umanistica e scientifica, frattura che forse trova in Italia uno degli ultimi ambienti in cui sopravvivere. (shrink)

La tarda antichità fu un periodo di profondi cambiamenti che coinvolse l’Europa, il mediterraneo e il cosiddetto Vicino Oriente, dal IV-V al VII-VIII secolo. Questo paradigma è ormai ampiamente utilizzato negli studi islamici, dagli studi coranici, dove Angelika Neuwirth ha ampiamente scritto sul tema delle basi bibliche della rivelazione coranica come manifestazione dello scritturalismo tardo antico, agli studi storici relativi al Corano e all’Arabia preislamica, come nel libro di Aziz al-Azmeh _The Emergence of Islam in Late Antiquity_, che riprende il (...) filone di studi instaurato da Julius Wellhausen e Toufic Fahd. Sono pienamente d’accordo con la necessità di inserire l’Islam, la sua nascita e il suo sviluppo storico, religioso e filosofico nel contesto della tarda antichità, ma è necessario sottolineare quali temi hanno fatto dell’Islam una nuova religione rispetto al giudaismo e al cristianesimo. Questo è il tema del presente articolo che si articola nei seguenti momenti: 1) una breve rassegna critica della letteratura sulla tarda antichità; 2) il rapporto tra gli imperi – romano, bizantino e sasanide – della tarda antichità e il trionfo del monoteismo; 3) il concetto di _hanifiyya_. La conclusione è che il messaggio coranico trasmesso da Maometto ha diviso la storia in due parti: prima e dopo la venuta della _verità_. Late Antiquity describes a period of profound transformations that involved Europe, the Mediterranean world and the so-called Near East, from IV-V to VII-VIII centuries. This paradigm has now become widely used in Islamic studies, from Qurʾānic studies, where Angelika Neuwirth has extensively published in the past on the subject of the biblical underpinnings of the Qurʾānic revelation as a manifestation of late antique scripturalism, to historical studies related to the Qurʾān and pre-Islamic Arabia, as in Aziz al-Azmeh’s book _The Emergence of Islam in Late Antiquity_, which takes up the trend of scholarship established by Julius Wellhausen and Toufic Fahd. I completely agree with the need to put Islam and its historical, religious, philosophical birth and development in the context of the Late Antiquity, but what is at stake is to emphasize which themes made Islam a new religion with respect to Judaism and Christianity. This is the focus of the present paper which deals with: 1) a brief critical survey of the literature on Late Antiquity; 2) the relationship between the empires – Roman, Byzantine and Sasanid – of Late Antiquity and the triumph of monotheism; 3) the concept of _hanifiyya_. The conclusion is that the Qurʾānic message conveyed by Muhammad broke the history into two parts: before and after the coming of _truth_. (shrink)

La riflessione di Timothy Morton si muove all’interno di quel ripensamento del rapporto tra soggetto umano e ambiente – dunque anche dell’umano in generale - che la scienza ecologica è venuta imponendo con sempre maggiore urgenza. A partire da Hyperobjects, tuttavia, Morton si è inserito in quell’ampia ed eterogenea corrente, spesso definita «nuovo materialismo», che nel corso dell’ultimo decennio, sebbene in modi differenti, ha inteso tale ripensamento sempre più come una speculazione eminentemente ontologica: una rinnovata comprensione del modo d’essere (...) dei viventi e della loro interconnessione, in quest’ottica, appare come la via maestra per rimodellare «ecologicamente» la soggettività. In opposizione a questo approccio ontologico ed attingendo a quello critico-decostruttivo sviluppato nel precedente Ecology Without Nature, in questo articolo intendo sottolineare la necessità di riconoscere, anche nell’ambito del pensiero ecologico, il valore costitutivo delle mediazioni epistemiche, linguistiche e sociopolitiche distintive del soggetto umano, ma soprattutto della dimensione di storicità che di queste ultime è il denominatore comune. La frizione tra i due testi di Morton consente infatti di mettere a fuoco l’insufficienza di ogni eco-filosofia che pretenda di ripensare la costituzione del soggetto umano semplicemente tramite l’elaborazione di una differente ontologia dell’ambiente. (shrink)