ḥeleḳ rishon. Sheʼelot u-teshuvot be-ʻinyanim shonim mi-toratenu ha-ḳedoshah shebi-khetav ṿeshe-be-ʻal peh -- ḥeleḳ sheni. Leḳet mikhtavim u-maʼamarim le-ḥizuḳ ṿe-hitʻorerut ba-ʻavodat ha-Shem yitbarakh -- ḥeleḳ shelishi. Leḳet mikhtavim me-a.m. ṿe-r. ha-Rav Ḥayim Shaʼul z. l.l. h.h. Grainiman baʻal ha-ḥidushim u-veʼurim".

Le temps est un grand maître en médecine. Il fait évoluer la maladie, le malade et sa relation avec le médecin. Il revient à ce dernier d'en prendre la mesure pour la maîtriser et l'exploiter plutôt que de s'en laisser dominer. C'est ce que l'auteur fait approcher par petites touches au fil d'une cinquantaine de réflexions puisées dans son expérience et ses lectures, alimentés de données parfois dérangeantes. Elles doivent aider à gérer une denrée précieuse, d'une manière simple, mais qui (...) ne va pas toujours de soi et peut contredire un bon sens élémentaire. Il en va de la qualité d'une pratique médicale et des satisfactions que patients comme soignants peuvent en retirer, en choisissant plutôt qu'en subissant. (shrink)

La conception aristotélicienne des principes divins est parcourue de tensions épistémologiques, archéologiques et proprement théologiques, qui constituent à la fois un défi pour Aristote lui-même et un ensemble de problèmes qu'il lègue à la tradition, qu'elle se revendique de lui, ou se fasse critique à son égard. Restituée au mouvement de la tradition, aux vicissitudes de ses relectures, la théologie aristotélicienne voit s'actualiser les potentialités qu'elle portait en son sein, et qu'Aristote lui-même, déjà, commençait d'explorer. Ce volume, sans prétendre à (...) l'exhaustivité, souhaite, par la diversité de ses contributions, donner à lire quelques-unes de ces actualisations, qu'elles soient exégétiques ou polémiques, et tracer quelques linéaments de leurs effets historiques. (shrink)

In ethical debate the questions often matter more than the answers. By raising questions about the anomalies in clinical practice concerning the moral status of the fetus, Boyle et al are contributing to the debate.There can be no starker reminder of the legal anomaly around fetal/infant rights than the hospital which deals simultaneously with abortions and intensive care of neonates. In the course of my own clinical practice I have recoiled from the horror of late abortions being whisked to the (...) neonatal intensive care unit , and struggled with the ethical complexities of decision making for infants born at the edge of viability. But many years of detailed researching of the lived experiences of both staff and parents in relation to limitation of treatment,1,2 lead me to the conclusion that to focus discussion on fetal/infant rights is unhelpful. Theoretically the issues may well be conceptualised in this way, but the reality is very different.It is true that a mother has the right to request termination of her pregnancy at a stage where there is at least some possibility of a viable fetus . It is also true that the rights of the fetus may only be realised once it has passed through the birth canal and established itself as a separate individual. A sharp divide at 24 weeks seems illogical, and indeed the whole notion of viability is something of a legal fiction. But in reality things are not as confrontational or as irreconcilable as this paper seems to suggest. Viewed from the perspective of the doctors, nurses, and parents at the coalface of NICU, talk of the child’s rights and interests suddenly superseding those of the parents is a distortion; and a picture of arbitrary conflicting reactions on the two …. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:212 HISTORY OF PHILOSOPHY with Gassendi and his studies on atomism. Yet Papi gives us very little which is not already generally known. There is but a mere hint of how atomistic philosophy was handled by the Aristotelians and to what extent they actually absorbed some of that tradition themselves. Nothing in detail is said of the process whereby atomistic and Platonic motives became coupled, not only by Bruno, (...) but by Ficino before and by Cudworth afterwards. On the credit side, however, the author does call attention to the commentary and paraphrase of Lucretius by Girolamo Frachetta of Rovigo (printed 1589), a work of some interest, which has been but little studied. Such rays of light are all too infrequent in this section and Papi is usually content to follow the conventional beaten path. For one to write a book on Bruno which breaks new ground is now difficult, for the field has been so thoroughly worked over. This one takes up a number of interesting themes found in Bruno's writings and sheds some light on them, but it seldom if ever says anything very different from the well-established tradition of Bruno scholarship in Italy which has produced so many mediocre books over the years. The specialist on Bruno and the sixteenth century will find little to detain him; the more casual reader could be ~rected to a number of superior treatments of various aspects of the Nolan's thought. In short, this study adds but little to what is already known. CHAm~V_SB. ScH~rrr University of Leeds Sir Walter Ralegh dcrivain, l'~uvre et les iddes. By Pierre Lefranc. (Qutbec: Les Presses de l'Universit~ Laval, 1968. Pp. 733. $19.50) This excellent study, the fruit of more than a dozen years of research, throws much light on Ralegh's thought and literary achievement. Lefranc has examined the manuscript sources, and unearthed quite a few new ones, and has patiently, carefully, and with much detective work, established what is no doubt the best available hypothesis of what is authentic among Ralegh's purported prose and poetic writings, and the date and circumstances of their composition. He has analyzed them in the context of Ralegh's carver, and has developed an exciting and rich interpretation of his political, philosophical and religious ideas. Ralegh's role in intellectual history derives mainly from his reputation as a Machiavellian, as an atheist, and from his mammoth, "pious," much-read providential History of the World (written during his years as a prisoner in the Tower of London). Lefranc deftly sorts and weighs the evidence for the various views and attitudes attributed to Ralegh in his own day and by interpreters ever since, and emerges from this examination with a fresh and striking picture of one of the liveliest bridge figures between the Elizabethan Renaissance and the modern world. The establishment of the canon leads to discarding as not by Ralegh many writings that have previously been used in interpreting the courtier's views. Three philosophical works which have played a role in twentieth-century interpretation, "A Treatise of the Soule," "The Prince, or Maxims of State" and "The Sceptick" are shown to be doubtful to a greater or lesser degree. "The Sceptick," which Strathmann (Sir Walter Ralegh,,4 Study in Elizabethan Skepticism, New York, 1951) had used to interpret Ralegh as a sceptical-Christian fideist, had been questioned earlier by Lefranc, Sprott, and myself. It is just a translation of portions of Book I of Sextus F_znpiricus' Outlinea of Pyrrhonism, and contains no connection with Ralegh, except that it was BOOK REVIEWS 213 published in his literary remains in 1651. Lefranc now, examining the evidence of the four manuscripts that have been discovered, concludes that it was a part of Ralegh's documentation when he was doing his research, but that 'Tattribution de 'The Sceptick' Ralegh lui-m~me ne repose sur rien" (p. 67). With the canon shorn of the dubious items, Lefranc proceeds to unfold a picture of Ralegh's intellectual world. As a practical statesman, buccaneer and explorer, Ralegh had a view of the role England should play vis-,'t-vis Spain and the New World that contained... (shrink)

There are important synergies for the next generation of ethical leaders based on the alignment of modified or adjusted mental models. This entails a synergistic application of moral imagination through collaborative input and critique, rather than "me too" obedience. In this article, we will analyze the Milgram results using frameworks relating to mental models (Werhane et al., Profitable partnerships for poverty alleviation, 2009), as well as work by Moberg on "ethics blind spots'' (Organizational Studies 27(3): 413-428, 2006), and by Bazerman (...) and Chugh on "bounded awareness" (Harvard Business Review, 2006; Mind & Society 6: 1-18, 2007) Using these constructs to examine the Milgram experiment, we will argue that the ways in which the experiments are framed, the presence of an authority figure, the appeal to the authority of science, and the situation in which the naïve participant finds herself or himself, all create a bounded awareness, a narrow blind spot that encourages a climate for obedience, brackets out the opportunity to ask the moral question: "Am I hurting another fellow human being?" and may preclude the subject from utilizing moral imagination to opt out of the experiment. We will conclude that these forms of almost blind obedience to authority are correctable, but with difficulty. We will argue that linking the modification of mental models to an unbinding of awareness represents an important synergistic relationship and one that can build effectively on the lessons learned from our experience with moral imagination. (shrink)

This paper investigates the role of literature and, in particular, Proust in Merleau-Ponty’s late works’ rehabilitation of the ontology of the sensible. First, I trace Proust’s role in Phenomenology of Percpetion, contrasting it with the somewhat more paradigmatic status as a model it plays in the late works. Second, I compare this with the role of the novel as partial myth in Schelling, who also played an essential role in Merleau-Ponty’s refiguration of the sensible. I briefly trace his examination of (...) the historical or “sociological meaning” of literature through works of the fifties, beginning with his Collège de France candidacy proposal and continuing through his examination of the rationality of modern disenchantment or dépoétization in the Adventures of the Dialectic. Finally, discussing the late analysis of Proust against this backdrop, I conclude with considerations concerning the relevance of Merleau-Ponty’s overall analysis of Proust both in his thought and contemporary literary criticism and philosophy more generally. Cet article examine le rôle de la littérature et, en particulier, celui de Proust, dans la réhabilitation ontologique du sensible qui se trame dans les derniers écrits de Merleau-Ponty. En premier lieu, je retracerai le rôle de Proust dans la Phénoménologie de la perception, en l’opposant au statut quelque peu plus paradigmatique, comme s’il s’agissait d’un modèle, qu’il joue dans le dernier Merleau-Ponty. Deuxièmement, je comparerai cela avec la fonction du roman conçu comme un mythe incomplet chez Schelling, qui a aussi joué un rôle essentiel dans la reconfiguration du sensible chez Merleau-Ponty. Je décrirai brièvement son analyse de la « signification sociologique » ou historique de la littérature à travers des oeuvres des années ’50, en me penchant, d’abord, sur sa candidature au Collège de France, et, ensuite, sur son étude de la rationalité du désenchantement moderne ou dépoétisation dans les Aventures de la dialectique. Finalement, en examinant les dernières analyses de Proust à partir de ces prémisses, je conclurai avec des considérations sur l’intérêt de l’ensemble de l’analyse que Merleau-Ponty fait de Proust à la fois pour sa pensée, pour la critique littéraire contemporaine et, plus généralement, pour la philosophie.Il presente articolo indaga il ruolo della letteratura e, in particolare, di Proust nella riabilitazione ontologica del sensibile negli ultimi scritti di Merleau-Ponty. In primo luogo, si delinea il ruolo di Proust nella Fenomenologia della percezione, contrapponendolo, in qualche modo, allo statuto paradigmatico di modello che l’autore riveste nei lavori dell’ultimo Merleau-Ponty. In secondo luogo, si confronta questo con il ruolo del romanzo come mito parziale in Schelling, che pure ha giocato una parte essenziale nella rifigurazione del sensibile in Merleau-Ponty. Si articolerà brevemente il significato storico o sociologico della letteratura attraverso gli scritti degli anni Cinquanta, a partire dalla proposta di candidatura di Merleau-Ponty al Collège de France e proseguendo mediante il suo esame della razionalità del disincanto moderno o depoetizzazione ne Le avventure della dialettica. Infine, esaminando l’ultima lettura di Proust a partire da queste analisi, propongo una considerazione riguardo alla rilevanza complessiva dell’autore della Recherche nella riflessione di Merleau-Ponty e, più in generale, nella critica letteraria e nella filosofia contemporanee. (shrink)

This is probably the most important book on perception since R. J. Hirst's The Problems of Perception. Ben-Ze'ev presents a highly original, very detailed, comprehensive, and plausible theory of perception, cognition, and other mental phenomena At last we have a viable alternative to the troubled dualistic, representational, "veil of perceptions" theories initiated in the seventeenth century and to the equally troubled materialistic, reductionist theories of the Churchlands et al. Ben-Ze'ev has made a brilliant synthesis of some of the most fruitful (...) ideas of Aristotle, Kant, and others, and he shows that many recent findings in psychological experiments confirm, or are more compatible with, his theory than the alternatives. He defines perception as an "intentional state of direct awareness of the environment." Ben-Ze'ev makes a very convincing case for his nonreductionist, holistic, intuitively plausible, and empirically-grounded theory. The world that physics is gradually disclosing to us is not the "perceptual environment" because it belongs to a different level of description. This parallels his explanation of the relationship between neural states and mental states, which is not that of cause and effect. Rather, they are stratified and belong to different vocabularies and different categories. Ben-Ze'ev has a version of the dual-aspect or multi-aspect theory of mind and body which strikes me as the only remotely plausible approach. The physical world may not be the world we know and love but the world of sights and sounds is real in its own way. Each sort of perceiver has its own kind of access to genuine, emergent properties of the world. (shrink)

This collection, the first of its kind, brings together specially commissioned academic essays to mark fifty years since the death of John Kennedy Toole.

Ethics; philosophy; civilization, modern.

Study and teaching of Islam with refererence to Qurʼan and Hadith.

Dagognet, Franc̨ois; medicine; biological philosophy.

[1] Ḥeleḳ ha-moʻadim -- [2] Ḥeleḳ parashiyot ha-Torah -- ḥeleḳ 3. Be-ʻinyene midot.