Le Mouvement pour la Liberté de l’Avortement et de la Contraception, permet d’observer le renouveau des pratiques militantes et des rapports de genre dans les années 1968. Il adopte les avortements clandestins comme moyen de protester contre la législation restrictive alors en vigueur, mais aussi dans une démarche de remise en cause de la médecine, de la définition traditionnelle du militantisme et des normes de genre. Ce répertoire d’actions original permet de produire une vaste mobilisation qui marque durablement ceux qui (...) y participent mais qui a aussi ses limites, particulièrement du point de vue des militantes féministes. (shrink)

Le Mouvement pour la Liberté de l’Avortement et de la Contraception, permet d’observer le renouveau des pratiques militantes et des rapports de genre dans les années 1968. Il adopte les avortements clandestins comme moyen de protester contre la législation restrictive alors en vigueur, mais aussi dans une démarche de remise en cause de la médecine, de la définition traditionnelle du militantisme et des normes de genre. Ce répertoire d’actions original permet de produire une vaste mobilisation qui marque durablement ceux qui (...) y participent mais qui a aussi ses limites, particulièrement du point de vue des militantes féministes. (shrink)

The Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary) is a pivotal treatise on early Buddhist thought composed around the fourth or fifth century by the Indian Buddhist philosopher Vasubandhu. This work elucidates the Buddha’s teachings as synthesized and interpreted by the early Buddhist Sarvāstivāda school (“the theory that all [factors] exist”), while recording the major doctrinal polemics that developed around them, primarily those points of contention with the Sautrāntika system of thought (“followers of the scriptures”). Employing the methodology and terminology of (...) the Buddhist Abhidharma system, the Abhidharmakośabhāṣya offers a detailed analysis of fundamental doctrines, such as early Buddhist theories of mind, cosmology, the workings of karman, meditative states and practices, and the metaphysics of the self. One of its unique features is the way it presents the opinions of a variety of Buddhist and Brahminical schools that were active in classical India in Vasubandhu’s time. The work contains nine chapters (the last of which is considered to have been appended to the first eight), which proceed from a description of the unawakened world via the path and practices that are conducive to awakening and ultimately to the final spiritual attainments which constitute the state of awakening. In its analysis of the unawakened situation, it thus covers the elements which make up the material and mental world of sentient beings, the wholesome and unwholesome mental states that arise in their minds, the structure of the cosmos, the metaphysics of action (karman) and the way it comes into being, and the nature of dispositional attitudes and dormant mental afflictions. In its treatment of the path and practices that lead to awakening, the treatise outlines the Sarvāstivāda understanding of the methods of removing defilements through the realization of the four noble truths and the stages of spiritual cultivation. With respect to the awakened state, the Abhidharmakośabhāṣya gives a detailed description of the different types of knowledge and meditational states attained by practitioners who reach the highest stages of the path. (shrink)

Translations into a modern Western language can hardly by expected to give a correct idea of the contents of the most important dharma idea in Indian culture. « Law, moral and religious duties, rule, norm, truth etc. etc. » are, like « element, category » only aspects of a concept for which our languages have no word because it is foreign to our „ philosophy” and „Weltanschauung”. The term obviously derives from the root dharor dhr-which is also the basis of (...) verb forms expressing such ideas as « to hold, bear, preserve, maintain ; to remain in a certain condition, to continue existing, to be faithful to its nature etc. ». In the Rgveda the subject of the verb often is a divine power and the object one or more of those highly important entities in the universe which are fixed, supported, maintained, preserved, and the continuance and maintenance of which is of the utmost consequence to human life, physically, economically, socially and psychologically. It expresses the notion of stability. The substantive dharman, the Rgvedic predecessor of dharma, belongs to a group of ancient nouns ending in -men- denoting ideas of religious or „weltanschauliches” interest . In the ancient Indian texts these words stand for intuitively felt, associatively combined, emotionally determined vague ideas which in the course of time were deepened and adopted more precise and specialized meanings. The semantic relation between the noun and the above verb is often perfectly evident. The noun generally speaking expresses the idea of « a stabilizing, supporting, preserving power, a power of maintenance and stability, a faithfulness to nature or condition, to inherent qualities, to truth and reality ; the innate principle of anything in virtue of which it continues existing, is or remains what it is etc. ». The opinion pronounced by some authorities that the term originally was merely ritualistic should not be adhered to ; the ritualists knew it, of course, and applied it to those entities and phenomena in which they were interested. So did the specialists in social relations who applied the same term with the same general sense to the rules of conduct, the moral, social, and religious duties of the members of the classes in society, of the sexes and high functionaries such as the king. A thorough examination of the relevant texts however shows that it always was the same almost untranslatable central idea which was expressed by dharma, whether it related to cosmic powers or entities or to human beings. It is no correct method to suppose the term to have evolved semantically in the chronological order of the texts in which the different aspects of the general idea attracted the attention of the authors. After a discussion of the implications of dharma in the dharmajvzstras or so-called lawbooks and its intimate relations to the karman theory, some observations are made on the Purvamimamsa which, dealing with the exegesis of the Veda, made a special study of dharma, because it was considered a necessity to discover how the Vedic texts enjoin man to behave under the ever varying circumstances of mundane existence, in short to know what is the scheme of right living. The great diversity of „meanings” occurring in Pali and Sanskrit Buddhism are likewise really one and not essentially different from the above. Dharma on the one hand expresses the idea of law and norm in nature, society and human existence, the idea that under definite conditions definite consequences are, or are not, to follow. On the other hand it stands, here also, for the innate principle of anything in virtue of which it is what it is and is used in its above „social” sense. Because dharma also is the « prescribed course of action for anything which may follow a natural or normal process » it could also denote the doctrine professed by Buddha and other teachers, which was the very reason and justification for their existence. Because Buddha's doctrine was, in the eyes of his followers, truth, dharma is also equivalent to this term. In some respects the ancient Vedic « Daseinsmächte » or power-substances which were, to a certain extent, regarded as fundamental realities may be considered identical with the « realities » called dhammas in the Pali canon. Here dharma is an irreductible reality or existence which whilst existing in virtue of a fundamental law has definite results or effects. In the fully developed Mahayana philosophy the term under discussion implies that every element is a separate power or entity ; that there is no substance without its qualities, because no dharma is inherent in another dharma ; that dharmas are without duration ; that they co-operate in virtue of the basic law of the pratityasamutpada which determines the mundane process. From the philosophical point of view Buddhism is therefore a dharma-theory based on the pratityasamutpada. In modern Hinduism dharma may always be said to be a living force.. Some poets, philosophers and politicians attempted to adapt it to the exigencies of modern times : B. Ch. Chatter jee, R. Tagore, A. Ghose, S. Radhakrishnan and others. According to Radhakrishnan dharma is « to exist in accordance with the truth of things or in harmony with that truth that supports, controls and encompasses the universe » . To follow one's dharma means to be faithful to one's innate character, because dharma is truth's embodiment in life. (shrink)

The Sanskrit term loka - as a rule translated by „world” -, which continues the Indo-European louko „an open place in a forest to which the light of day had access and which was sacred to divine powers etc.” (Germ, loh „open place in a forest etc.”, Latin Incus „a wood sacred to a deity”, etc.), does not denote the sacrificial place, but generally speaking a „position” or „situation” in the religious sense of the term, a position in which man (...) is from the religious point of view safe, in which his life may continue, in which he is in contact with divine power or the light of heaven etc., a position in which he is „well-established”. Such a position may in the Veda be gained by ritual means. As a rule it cannot be spatially defined. There are many lokas ; a married woman is happy in the „loka of her husband”, the righteous deceased in the „loka of the Fathers”. There is no doubt that a loka was often believed to fall to a man's share - or rather, that it is acquired by ritual merit - in this life and is of a temporary character. The term loka may, however, combine with svarga „(pertaining to) the light of heaven” ; the svarga loka, a concept vaguely translatable by „heaven” may also be experienced either in this life, or after death. There is also a loka of „religious merit” in which one's „good ritual acts” await the performer ; it does not necessarily coincide with the svarga loka. This religious merit (suktta) is the Vedic (ritualist) counterpart and an earlier stage of the karman of classical Brahmanism and Hinduism. Commentators writing in later times came to explain loka as a condition in which to enjoy the fruits of one's (good) karman. The evolution of the ideas with regard to one's destiny and the methods of exerting influence on one's fate and existence in the beyond modified the loka concept in particular. In the Upaniiads the view is pronounced that one gains one's true loka by realizing one's identity with brahman, which is the only safe and lasting position. The history of this ancient Indian term and the development of the ideas associated with it will be treated at length in a detailed philological study „Loka ; heaven and world in the Veda” which is to appear in the Proceedings of the Royal Dutch Academy. (shrink)

Abstrak: Pembacaan atas aspek apokaliptik Kitab Daniel sering dipusatkan pada bagian kedua kitab itu (Dan. 7-12). Bagian pertamanya (Dan. 1-6) hanya dibaca sebagai cerita-cerita heroisme iman. Dengan begitu, sifat apokaliptik tidak kelihatan sebagai karakteristik kitab itu secara keseluruhan. Apokaliptik sendiri cenderung dikaitkan dengan eskatologi, dan bagian kedua kitab tersebut secara mencolok memakai kata “akhir.” Pengaitan aspek apokaliptik dengan fatalisme akhir zaman berkembang di kalangan sekte kiamat. Kendati aspek eskatologisnya, apokaliptik seharusnya juga dipahami dalam matriks hikmat. Jika dibaca dalam kesatuan dan (...) keutuhannya, kitab itu memperlihatkan gagasan mengenai hidup berhikmat dalam mengantisipasi kiamat, bukan dengan menarik diri dari dunia, melainkan setia kepada Allah dan kritis terhadap arogansi kekuasaan. Kata-kata Kunci: apokaliptik, kiamat, radikal, Makabe, sektarian, nubuat, hikmat, eskatologi. Abstract: The reading of the apocalyptic aspect of the Book of Daniel is often focused on the book’s second part (Dan. 7-12). Its first part (Dan. 1-6) is read only as stories of faithful heroism. In this manner, the apocalyptic dimension is not seen as characteristic of the book as a whole. Apocalypse itself tends to be associated with eschatology, and indeed the second part of the book strikingly makes use of the word “end.” The association of apocalypse with the fatalism of the end time develops within the doomsday sect. Despite its eschatological dimension, the apocalyptic aspect should be read within the matrix of wisdom. When being read in its unity and integrity, the book demonstrates the idea of living wisely in the anticipation of the end, not by withdrawing oneself away from the world, but by being faithful to God and being critical of the arrogance of power. Keywords: apocalyptic, doomsday, radical, Maccabees, sectarian, prophecy, wisdom, eschatology. (shrink)

Smoking behavior and personality type are two things that have strong connection to stress intensity. In this research toward 98 students of Tarumanagara University was found that there is no correlation between stress intensity and smoking behavior intensity r s (98) = 0,108, p > 0.05. The correlation between personality type and stress intensity is significant enough r s (98) = 0,215p < 0.05. The final objective of this research is to know whether stress intensity has a correlation with smoking (...) behavior intensity, while personality type is being controlled (by separating Type A and Type B). The result indicated that there is no correlation between stress and smoking behavior neither for Type A personality r s (24) = 0,210, p > 0.05 nor for Type B personality r s (27) = -0,238, p . 0.05. (shrink)

Some leading ideas of the constructivist protophysics are discussed on the basis of P. Janich's Protophysik der Zeit. After having reviewed the contents of the second edition Janich's claim that analytical philosophy of science is purely affirmative and not critical towards science in its historical appearence is refuted. In the next section the principles of constructivist methodology of physics are criticised, and the claim is refuted that prescriptions for measurement cannot without circularity be shown to be invalid by experimental results. (...) In the last section we discuss Janich's foundation of time measurement in a mathematical frame similar to that for extensive systems. Thus the relation between Janich's and the ordinary account is cleared up. (shrink)

In seinem 1960 erschienenen Hauptwerk "Wahrheit und Methode" nimmt Gadamer die bis in die Antike zuruckreichende hermeneutische Tradition auf, um vor allem im Anschluss an Hegel und Heidegger eine philosophische Hermeneutik zu begrunden. Das Buch brachte seinem Autor internationalen Ruhm, und die philosophische Hermeneutik ist eine der massgeblichen Konzeptionen der neueren Philosophie geworden. Nach wie vor bildet "Wahrheit und Methode" den Ausgangspunkt fur eine philosophische Klarung des Verstehens und seiner von Gadamer behandelten Auspragungen in Kunst, Geschichte und Sprache. Der vorliegende (...) Band rekonstruiert und diskutiert in Form eines kooperativen Kommentars, der Gliederung des Werkes folgend, Gadamers Gedankengang, zeigt aber auch die Perspektiven einer Philosophie auf, die sich gegenuber ihrem eigenen hermeneutischen Charakter nicht verschliesst.". (shrink)

English summary: Gadamer's main work, Truth and Method, will be published in 2010, exactly 50 years after the first edition, in a slightly corrected version as an inexpensive student edition. This is seen as one of the few standard works of German post-war philosophy which has achieved worldwide recognition. The huge reaction to this is surprising for many reasons, among other things because in this work an important new theory is presented in intimations only using the author's own conceptual instruments; (...) in fact the author is careful when touching on ancient themes in the philosophical approach to the world. The main question in the work is: What actually happens when we understand? Gadamer focuses on the historical dimensions of understanding, including his famous rehabilitation of prejudice. In addition to the systematic excursus, the book contains an intellectual history of hermeneutics, which is convincing in its virtuosity in dealing with a variety of inspirational figures such as Hegel, Dilthey, Husserl and Heidegger. The amiability and objectivity with which Gadamer invites his readers to a discussion are what account for the enormous influence of this exemplary textbook. German description: Wir sagen, dass wir ein Gesprach fuhren, aber je eigentlicher ein Gesprach ist, desto weniger liegt die Fuhrung desselben in dem Willen des einen oder anderen Partners. Was bei einem Gesprach herauskommt, weiss keiner vorher. Das Hauptwerk Wahrheit und Methode erscheint 2010, genau 50 Jahre nach der Erstausgabe, in durchgesehener und korrigierter Form als preiswerte Studienausgabe. Dieses Buch, das sein Autor erst im Alter von 60 Jahren schrieb, wurde zu einem Uberraschungserfolg der philosophischen Literatur. Als eines der wenigen weltweit anerkannten Standardwerke der deutschen Nachkriegsphilosophie wurde es in viele Sprachen ubersetzt.Die grosse Resonanz konnte aus vielerlei Grunden erstaunen, unter anderem weil hier nur in Andeutungen eine grosse neue Theorie mit eigenem begrifflichen Instrumentarium vorgestellt wird; der Autor umkreist vorsichtig uralte Themen des philosophischen Weltzugangs. Vor allem geht es um die Frage: Was geschieht eigentlich, wenn wir verstehen? Er stellt die geschichtliche Dimension des Verstehens in den Mittelpunkt, auch durch seine beruhmte Rehabilitierung des Vorurteils. Die systematischen Exkurse werden erganzt durch eine Geistesgeschichte der Hermeneutik, die in ihrer virtuosen Behandlung so unterschiedlicher Anreger wie Hegel, Dilthey, Husserl und Heidegger uberzeugt. Die Freundlichkeit und Sachlichkeit, mit der Gadamer seinen Leser ins Gesprach einladt, machen den Rang dieses vorbildlichen Lehrbuchs aus. (shrink)

First published in 1923 as part of the Cambridge Plain Texts series, this volume contains Descartes' Discours de la méthode in the original French. A short editorial introduction in English is also included. This book will be of value to anyone with an interest in the works of Descartes and the development of rationalism.

Keine ausführliche Beschreibung für "Wissenschaft und Methode" verfügbar.

Unveränderter Nachdruck der Originalausgabe von 1883.

Le but principal de la communication est d’esquisser les traits essentiels de la méthode appliquée dans les sciences déductives.1. A quoi tend la méthode déductive? Termes primitifs et définis ; axiomes et théorèmes. Les sciences antérieures à une science donnée. La méthode déductive considérée comme propriété caractéristique des mathématiques.2. Liberté dans le choix des termes primitifs et des axiomes ; notion d’équivalence de deux systèmes de termes ou de propositions.Postulats d’indépendance des termes primitifs et des axiomes.3. Postulats (...) de la formalisation des définitions et des démonstrations. Règles de définition et de démonstration ; les démonstrations complètes ; les sciences déductives formalisées. Le rôle de la logique mathématique au point de vue des nouvelles exigences méthodologiques.4. Les notions de science non-contradictoire et complète. L’importance théorique de ces notions ; leur rapport avec le problème de la vérité des mathématiques. Pourquoi les notions en question n’exercent pas en pratique une grande influence sur la construction des sciences mathématiques.5. Certaines propriétés des sciences mathématiques découlant d’une application conséquente de la méthode déductive.ion du sens des termes primitifs dans la construction de la science. Modèles et interprétations du système d’axiomes. Concept de système formel. Valeur de la méthode déductive du point de vue de l’économie de la pensée. (shrink)

Wie bekannt hat Scheler den Begriff der "phänomenologischen Reduktion" ausdrücklich von Husserl übernommen1, dennoch behauptet in der letzten Schaffensperiode ebenso deutlich, den Terminus "Phänomenologie" vermeiden zu wollen, und tatsächlich verwendet er entweder den Ausdruck "phänomenologische Reduktion" in Anführungszeichen oder den Begriff "Techne der Reduktion". Die These, die ich zu entwickeln versuchen werde, ist, daß es bei Scheler nicht nur eine einzige Theorie der Reduktion gibt und daß, ebenso wie verschiedene Realitätstheorien zu unterscheiden sind, ebenso viele Versuche zu erkennen sind, die (...) das Thema der Reduktion behandeln. Diese Versuche sind in großen Zügen auf zwei "Varianten" zurückzuführen: Die erste Variante ist jene, die wir alle kennen und die Scheler selbst in seiner mittleren Schaffensperiode als "phänomenologische Reduktion" bezeichnet. Die zweite Variante der Reduktion wird von ihm nicht eindeutig bestimmt, und es ist auch schwierig, dafür eine Bezeichnung zu finden. Auf jeden Fall verbindet sie Scheler mit Begriffen wie Sublimierung, Ekstase, Askese, "moralischer Aufschwung", etc.. Um sie von der ersten Variante zu unterscheiden werde ich sie "kathartische Reduktion" nennen, wobei das Wort "Katharsis" im Sinne von Platon gemeint ist. (shrink)