‘Feminist logic’ may sound like an impossible, incoherent, or irrelevant project, but it is none of these. We begin by delineating three categories into which projects in feminist logic might fall: philosophical logic, philosophy of logic, and pedagogy. We then defuse two distinct objections to the very idea of feminist logic: the irrelevance argument and the independence argument. Having done so, we turn to a particular kind of project in feminist philosophy of logic: Valerie Plumwood's feminist argument for a relevance (...) logic. Plumwood's work serves as our primary case study as we turn to the project of considering three different ways we might understand her argument and revisionist arguments like it: as a priori theorizing, as ameliorative conceptual engineering, or as instances of anti-exceptionalist approaches to logic. After arguing that the anti-exceptionalist approach seems to provide the most promising means of understanding the kind of project undertaken in a feminist challenge to classical logic, we briefly address the consequences that this might have for logic instruction. Here, we argue for the perhaps unexpected conclusion that feminist programs ought to offer more, not less, instruction in logic for those who take interest. (shrink)

Root, branch, and blossom, attention is intertwined with epistemology. It is essential to our capacity to learn and decisive of the evidence we obtain, it influences the intellectual connections we forge and those we remember, and it is the cognitive tool whereby we enact decisions about inquiry. Moreover, because it is both an epistemic practice and a site of agency, attention is a natural locus for questions about epistemic morality. This article surveys the emerging epistemology of attention, reviewing the existing (...) literature and sketching avenues for future investigation. It also argues for a reorientation of epistemology itself. This argument is the focus of Section 1. Section 2 briefly reviews philosophical accounts of attention, Section 3 focuses on issues in traditional, individualistic epistemology, and Section 4 turns to social epistemology. (shrink)

t. 1. Des erreurs et de la vérité.--Ode sur l'origine.--Stances sur l'origine.

Tracer des ponts entre la philosophie et la théologie, à travers un discours qui ne sacrifie jamais la raison sur l'autel de la foi, mais qui utilise l'éclairage de la Parole de Dieu pour stimuler la réflexion philosophique, tel est le pari de Charles-Éric de Saint Germain dans ses Écrits philosophico-théologiques sur le christianisme.

Toute guerre se remporte avec des hommes et des munitions, y compris celle des idées. Aujourd'hui l'histoire, la politique, l'économie, la culture, le droit sont des champs de bataille. À nous d'y triompher de la pensée unique. Beaucoup ont déjà pris la plume, tels Jean Sévillia, Philippe de Villiers ou Mathieu Bock-Côté. Mais à cette aventure intellectuelle, le droit reste étranger. Chose curieuse, au regard de son immixtion dans nos vies, réglées comme des horloges suisses par ses rouages. Mal interprété, (...) il regorge d'idées fausses, parfois sciemment entretenues par nos législateurs à des fins politiques. Remettre le droit à l'endroit? C'est l'objet insolite de cet ouvrage. Les hommes naissent-ils réellement libres et égaux en droit? Nos élus nous coûtent-ils trop cher? La naissance d'un étranger en France le rend-elle nécessairement français? Le droit européen est-il vraiment supérieur au droit national? Trente questions pour y voir clair et combattre les idées reçues. (shrink)

Le Tableau naturel des rapports qui existent entre Dieu, l'homme et l'univers est un ouvrage fondamental pour ceux qui cherchent à comprendre les mystères de la Création. Pour Louis-Claude de Saint-Martin, l'homme porte en lui-même la clé de tous les mystères. Se connaître soi-même est donc la condition primordiale pour accéder à la Connaissance. Les textes sacrés nous enseignent que l'histoire de l'humanité est liée à un drame en trois actes. Le premier est celui de l'âge d'or ; le deuxième (...) celui d'une chute douloureuse dans la matière ; le troisième, qui reste à venir, sera marqué par une rédemption, une réintégration dans le Divin. L'auteur de ce livre s'efforce de percer le sens ésotérique de ces trois étapes. Il montre aussi que l'impasse dans laquelle se trouve l'homme résulte de la confusion qui règne dans ses pensées. S'il nourrissait sa volonté à la chaleur de l'Amour divin, il accéderait à la régénération d'une manière naturelle, et l'humanité trouverait la Connaissance menant à la Paix Profonde. (shrink)

Since Bonaventure never wrote a treatise dedicated to the Eucharist, his extensive treatment in the fourth book of his commentary on Peter Lombard's Sentences, which covers many of the topics that would have comprised such a work, stands as his most extensive discussion. In it the Seraphic Doctor considers, among other things, the symbolism of the Eucharist, its connection to the imagery of the Old Testament, the metaphysics of transubstantiation, and the efficacy of the sacrament in the heart of the (...) believer. The result is a treatment that in many ways parallels the doctrine of Thomas Aquinas, yet is distinctively Bonaventurean. This volume presents a translation of this discussion in its entirety, together with the Latin text of the Quaracchi edition. Professor Johnson's introduction situates this text in the larger development of medieval Eucharistic doctrine and comments extensively on the theology of this set of questions. In addition to explaining dense technical and linguistic issues in the text, the notes key the reader to Bonaventure's rich inheritance of material in the Fathers and in earlier medieval theologians. (shrink)

Dating from 1267-1268, at the end of his time in Rome, St. Thomas Aquinas's Commentary on Aristotle's On the soul is the first of his commentary works on Aristotle, followed shortly thereafter by his writings on Aristotle's On sense and what is sensed and On memory and recollection, also included in this volume. Although commenting on Aristotle was not among Aquinas's duties as a university master, he seems to have undertaken this task in part as an aid to his theological (...) work: just as he later comments on Aristotle's Nicomachean ethics while drafting the material on moral theology in the Secunda Pars of the Summa theologiae, so too his writing of the Commentary on Aristotle's On the soul was contemporaneous with his composition of questions 75-89 in the Prima Pars, on the human soul. Displaying a sound grasp of Aristotle's thought as well as a deeply developed understanding of the human person, the Commentary on Aristotle's On the soul finds Aquinas working for the first time with William of Moerbeke's new Latin translations of On the soul and its paraphrase by Themestius. This important work of Aquinas is presented here with his other two earliest writings on Aristotle in a two-column Latin-English facing format. (shrink)

The article presents an analysis of an extract from a Collective Philosophical Inquiry. Through this case study, we show the possible misunderstandings linked to the duality of two « worlds » : that of the teacher who experiments with CPI in her classroom and that of the researcher who is responsible for the design of this type of session. The « world » is defined as « conceptual, axiological and praxical background ». The confrontation between these worlds therefore questions both (...) the modalities of their necessary collaboration and the conditions of the construction and use of a true « professional genesis. (shrink)

I. Opuscoli: De principiis naturae, De ente et essentia. Testi scelti: De deo uno,savedeo creatori.--II. Opuscolo De unitate intellectus. Testi scelti de homine.

The Monologion (Latin: Monologium, "Monologue"), originally entitled A Monologue on the Reason for Faith (Monoloquium de Ratione Fidei) and sometimes also known as An Example of Meditation on the Reason for Faith (Exemplum Meditandi de Ratione Fidei), was written in 1075 and 1076.The Proslogion (Latin: Proslogium, "Discourse"), originally entitled Faith Seeking Understanding (Fides Quaerens Intellectum) and then An Address on God's Existence (Alloquium de Dei Existentia), was written over the next two years (1077-1078).

Foundational in its consideration of being and the transcendentals, the Metaphysics of Aristotle is a dense and difficult work on its own. This volume contains the first half of St. Thomas's commentary on the Metaphysics, beginning with discussing the views of Aristotle's predecessors and moving towards a discussion of being.

New translations of two treatises by the fourth-century Christian thinker dealing with the possibility and nature of knowledge. Intended specifically for philosophical readers and suitable as a text for a course in medieval philosophy, Augustine, or church history. No subject index. Paper edition, $12.95. Annotation copyright by Book News, Inc., Portland, OR.

The first four works written by St. Augustine of Hippo after his conversion to Christianity are the "Cassiciacum dialogues", which have influenced prominent thinkers from Boethius to Bernard Lonergan. In this second, brief dialogue, expertly translated by Michael Foley, Augustine and his mother, brother, son, and friends celebrate his thirty-second birthday by having a "feast of words" on the nature of happiness. They conclude that the truly happy life consists of "having God" through faith, hope, and charity.

Cybernétique et psychanalyse, deux mots qui formeraient presque un oxymore. Pourtant cet ouvrage propose de repenser les liens entre la psychanalyse et l'informatique. Il révèle que les apports de la psychanalyse à l'épistémologie et l'histoire de l'informatique sont restés enfouis depuis près de soixante ans, alors même qu'elle fut une des premières disciplines à conceptualiser l'informatique, qui ne portait pas encore ce nom. Il s'agit alors à la fois de montrer l'apport pour la psychanalyse des recherches de l'informatique naissante, et (...) la particularité de l'approche psychanalytique de l'informatique, plus particulièrement chez Jacques Lacan. Cet ouvrage propose des outils et des concepts au lecteur pour prendre des distances par rapport à la trop simple opposition entre les sciences cognitives, voire les neurosciences, qui seraient la psychologie à l'ère du numérique, et la psychanalyse contemporaine. (shrink)

In this new translation the brilliant and impassioned descriptions of Augustine's colourful early life are conveyed to the English reader with accuracy and art. Augustine tells of his wrestlings to master his sexual drive, his rare ascent from a humble Algerian farm to the edge of the corridors of high power at the imperial court of Milan, and his renunciation of secular ambition and marriage as he recovered the faith that his mother had taught him. It was in a Milan (...) garden that Augustine finally achieved the act of will to Christian conversion, which he compared to a lazy man in bed finally deciding it is time to get up and face the day. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more. (shrink)