En Italie, bien que le secteur masculin se soit continuellement développé (en atteignant son point d’orgue avec le fascisme), l’éducation physique féminine a rencontré des difficultés à être mise en œuvre dans un pays profondément pénétré de traditionalisme, de religiosité et de misogynie. Jusqu’à l’évènement de la révolution fasciste, a plupart des Italiens croyaient à l’infériorité physique et mentale des femmes et les pionnières du sport féminin étaient ridiculisées ou perçues avec suspicion. Le régime mussolinien a promu l’émancipation sociale des (...) Italiennes à contrecœur grâce à un programme d’activités physiques extensif et fortement organisé. Dans ces années, un corps féminin bien entraîné n’était pas seulement une forme d’expression de la modernité fasciste, mais aussi un moyen essentiel d’accroître aussi bien la démographie que la santé de la population. Les initiatives sportives féminines étaient également considérées comme une bonne manière d’afficher aux yeux du monde l’image d’une nation forte peuplée de citoyens physiquement et moralement robustes. Alors que l’esthétique du corps mâle idéal était clairement incarnée par Mussolini – l’exemple vivant de la virilité athlétique fasciste – le modèle idéal de féminité fasciste était moins figé dans la mesure où il a connu plusieurs transformations résultant de conceptions contradictoires et d’options politiques différentes. (shrink)

Стаття присвячена феноменологічному аналізу смислових структур ур-фашизму як феномена тоталітарної свідомості. Основними методологічними орієнтирами інтенціонального аналізу ур-фашизму є категорії: архетип, символ, картина світу, ментальність, ідентичність. Розкрито основні принципи Eternal Fascism у постмодерній естетиці з огляду на сучасний культурний контекст з акцентуванням принципу страху перед Чужим як ворогом, механізмами моделювання образу якого в сучасних медіа є симуляція та редукція. Розкрито механізми поширення ур-фашизму через варіативну гру угруповань, за якими виокремлено чотири моделі ідентичності в сучасній Україні.

In lieu of an abstract, here is a brief excerpt of the content:Old Orders for New Ecology, Animal Rights, and the Poverty of HumanismCary Wolfe (bio)Luc Ferry. The New Ecological Order. Trans. Carol Volk. Chicago: U of Chicago P, 1995.1Early on in The New Ecological Order, the French philosopher Luc Ferry characterizes the allure and danger of ecology in the postmodern moment. What separates it from various other issues in the intellectual and political field, he writes, is thatit can call (...) itself a true “world vision,” whereas the decline of political utopias, but also the parcelization of knowledge and the growing “jargonization” of individual scientific disciplines, seemed to forever prohibit any plan for the globalization of thought.... At a time when ethical guide marks are more than ever floating and undetermined, it allows the unhoped-for promise of rootedness to form, an objective rootedness, certain of a new moral ideal.[xx]As we shall see, for Ferry—a staunch liberal humanist in the Kantian if not quite Cartesian tradition—this vision conceals a danger to which contemporary European intellectuals are especially sensitive: not holism, nor even moralism, exactly, but that far more charged and historically freighted thing, totalitarianism. Ferry’s concern is that such “world visions,” incarnated in contemporary environmentalism in movements such as Deep Ecology and ecofeminism, threaten “[o]ur entire democratic culture,” which “since the French Revolution, has been marked, for basic philosophical reasons, by the glorification of uprootedness, or innovation” [xxi]. Ferry’s thesis—it becomes quite explicit in his comparison of environmental legislation under the Third Reich with tenets of Deep Ecology in the book’s second section—is that Deep Ecology and its ilk have moved in to occupy the space left open by the passing of the political imaginaries of fascism and communism, so that denunciations of liberalism (and its corollary in political praxis, reformism) may now be unmasked for what they are: critiques “in the name of nostalgia, or, on the contrary, in that of hope: either the nostalgia for a lost past, for national identity flouted by the culture of rootlessness, or revolutionary hope in a radiant future, in a classless and free society” [xxvi]. To which Ferry responds—literally—“Grow up!” Late in the book, he tells us that we must see through “the adult development of the secular and democratic universe” [137] by rejecting totalizing revolutionary visions of the sort purveyed by Deep Ecology, and by adhering instead to liberal reformism, “the only [End Page 21] position consistent with leaving the world of childhood” [138].Ferry is certainly right to draw our attention to the often uncritical nostalgia and romantic holism of some varieties of environmental thought—problems that have been noted before by critics from points on the map very different politically from Ferry’s avowed liberal humanism. And it is certainly understandable, given the historical context, that he would join a long list of other European intellectuals in pointing out the manifold dangers to democratic society of totalizing moral schemes—dangers often represented for liberal intellectuals like Ferry by the rise of the Greens in European politics. 1 We do well to remember, too (as Fredric Jameson and others have pointed out), that for European intellectuals such as Ferry, liberalism retains, for understandable historical reasons, a viability and a promise about which many American intellectuals are skeptical or even jaded. European intellectuals, conditioned by the experience of fascist authoritarianism and the strong but problematic presence historically of the Communist party in social and intellectual life, may find in liberalism a refreshing and indeed radical democratic openness and dynamism, while American intellectuals, conditioned to the absence of any other major political contenders, have long since grown accustomed to liberalism as the name for that “end of ideology” position which, as Jameson puts it, “can function more effectively after its own death as an ideology, realizing itself in its most traditional form as a commitment to the market system that has become sheer common sense and no longer a political program” [249, my emphasis].But in defending democratic difference, everything hinges, of course, on precisely how such terms are framed and how difference is articulated—an index of which often may be found in how its imagined... (shrink)

Graham McAleer's Erich Przywara and Postmodern Natural Law is the first work to present in an accessible way the thinking of Erich Przywara (1889-1972) for an English-speaking audience. Przywara's work remains little known to a broad Catholic audience, but it had a major impact on many of the most celebrated theologians of the twentieth century, including Hans Urs von Balthasar, Karl Rahner, Edith Stein, and Karl Barth. Przywara's ground-breaking text Analogia Entis (The analogy of being) brought theological metaphysics into the (...) modern era. While the concept of "analogy of being" is typically understood in static terms, McAleer explores how Przywara transformed it into something dynamic. McAleer shows the extension of Przywara's thought into a range of disciplines: from a new theory of natural law to an explanation of how misunderstanding the analogy of being lies at the foundation of the puzzles of modernity and postmodernity. He demonstrates, through Przywara's conceptual framework, how contemporary moral problems, such as those surrounding robots, Islam and sumptuary laws, Nazism (including fascism and race), embryos, migration, and body modification, among others, are shaped by the failure of Western thought to address metaphysical quandaries. McAleer updates Przywara for a new audience searching for solutions to the failing humanism of the current age. This book will be of interest to intellectuals and scholars in a wide range of disciplines within philosophy or theology, and will appeal especially to those interested in systematic and moral theology. (shrink)

Hitler rend visite en 1932 à la sœur de Nietzsche qui règne à Weimar sur les archives de son frère; Mussolini, devenu fasciste, subventionne l'entreprise d'édition de ses oeuvres: est-ce à dire que le philosophe, qui meurt en 1900, mais dont l'œuvre s'arrête en 1889, a pu contribuer à l'apparition du fascisme et du nazisme, alimenter leur propagande et soutenir leur idéologie raciste? Les faits nous apprennent au contraire que les efforts des nazis pour l'enrôler ont été vains, et que (...) les Archives Nietzsche sont même passées à la trappe dès la déclaration du conflit. La 'volonté de puissance' justifie-t-elle la formation d'une hiérarchie des valeurs qui exigerait une 'race forte' pour s'imposer? N'y a-t-il pas chez Nietzsche une exaltation de la force, de la guerre, de la 'barbarie' créatrice? Sa critique de la pitié, de la compassion pour tous les êtres vulnérables ne fait aucun doute. Pourtant, il s'oppose à tous les nationalismes comme à l'État ou aux masses. La plupart des courants et tendances du XXe siècle se sont réclamés de la pensée du philosophe. Dans ce livre, Marc de Launay rappelle que Nietzsche espère la venue des esprits libres affranchis des phobies raciales."--Page 4 of cover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Political Philosophy in Japan: Nishida, the Kyoto School, and Co-ProsperityMichiko YusaPolitical Philosophy in Japan: Nishida, the Kyoto School, and Co-Prosperity. By Christopher S. Goto-Jones. London and New York: Routledge, 2005. Pp. 192. Hardcover $105.00.If it is the case that scholars who engage the Kyoto School philosophy in any serious manner may risk their reputation by "being tarred with the brush of fascism" (p. 4), then Christopher Goto-Jones (...) is certainly courageous to set out to redress the predicament that Nishida Kitarō 's thought (Nishida tetsugaku) is apparently in. Indeed, Goto-Jones' effort is to be highly commended. He contends that Nishida tetsugaku "ought to have been liberated from the oppression of the ultra-nationalist orthodoxy of wartime Japan" by "the allied victory," but instead it has been "oppressed under the new weight of post-war historiography" (p. 2). The author hopes to help change the present-day academic environment that still condemns Nishida tetsugaku or Kyoto School philosophy for complicity with the agenda of fascists and ultranationalists, a formidable force in Japan from the mid-1930s through the end of the Pacific War.Believing that Nishida tetsugaku qua political philosophy should gain its rightful place in the academic discourse, Goto-Jones embarks on this task. The way to liberate Nishida tetsugaku, he suggests, is to avoid the approach taken by apologists whose arguments, ultimately "unconvincing," were "not finally rooted in Nishida's philosophy but in his diaries and correspondence" (p. 4). He hopes to bring out the "cultural and political pluralism" that is at the heart of Nishida's political philosophy and to demonstrate that the contribution of Nishida's thought is to "relativize the political conceptualizations of Western philosophy" (p. 5). The strategy is to "re-politicize" Nishida tetsugaku and allow his (political) texts to speak for themselves. Goto-Jones contends that Nishida's political philosophy, properly understood, is neither ultranationalism nor liberalism, but "may be termed radical liberalism" (p. 137 n. 11).In chapter 2, the author proposes to situate Nishida's political thought "in the context of some of its earlier formulations," just as "[m]uch of Western political philosophy partakes in conversations initiated by the Greeks" (p. 28). He therefore begins with the seventeen-article constitution of Prince Shōtoku as the Ur-official text, and then turns his attention to the Japanese Buddhist and Confucian traditions. En route, Goto-Jones tries to connect such ideas as the honji suijaku theory with Nishida's dialectics, or the Tendai meditation practice of ichinen sanzen with the ideology of hakkō ichiu. Whether this approach clarifies Nishida's thought or adds further complications is left to the judgment of the reader. [End Page 361]Contrary to the view that Nishida underwent a "turn" in the early 1930s, Goto- Jones attempts to prove in chapters 3 and 4 that Nishida's political philosophy remained consistent throughout his life. To demonstrate this point, he examines the several theories of good discussed by Nishida in part 3 of Zen no kenkyū (An inquiry into the good), written ca. 1906, and the 1937 lecture "Rekishiteki shintai" (Historical body). The author's evidence to sustain his argument seems to rest on Nishida's personal protest against the intervention of the state in the affairs of education, as well as his lament that his thought was never properly understood.Because the scope of the book extends to Nishida's one-time students (such as Tosaka Jun, Miki Kiyoshi, Kōsaka Masaaki, Kōyama Iwao, and Nishitani Keiji as well as Harada Kumao and Kido Kōichi)1 and his colleagues (such as Tanabe Hajime and Watsuji Tetsurō ), to undertake this project Goto-Jones took on the weighty task of studying biographical information about Nishida and his colleagues as well as their vastly varying political approaches. The author's project is far more serious than a mere debate on the semantics of, for instance, the word "liberal," which, when applied to Nishida-and I tend to agree with him here-is "inappropriate and ahistor-ical" (p. 7), or the term "universal(ism)," which seems to have become another term of contention by sheer chance.The fact that... (shrink)

Paul Ricoeur's Freud and Philosophy was a major reinterpretation of psychoanalysis and its philosophical significance, but Ricoeur also wrote many important articles on similar themes. This volume makes available some of his key writings on Freud and psychoanalysis: together with Freud and Philosophy, they form a major part of his philosophical legacy. What kind of science is psychoanalysis? What kind of truth does it offer and what kind of proof does it provide? What does the concrete practice of psychoanalysis consist (...) of? What can it tell us about creativity and the work of art? What is its place within our culture and how can it transform culture? What is the role of narrative in psychoanalysis? Ricoeur reading Freud: this could have been the title of this volume, in which the focus is on the actual work of Freud and not on subsequent commentaries. An open reading of intellectual integrity. A critical reading which shuns definitive positions. A reading to understand Freud. -- Publisher description. (shrink)

Les aventures de l'État et la tâche des chrétiens -- Du marxisme au communisme contemporain -- Le socialisme d'aujourd'hui -- Hegel aujourd'hui -- Morale, éthique et politique -- Responsabilité et fragilité -- Les paradoxes de l'autorité -- Le bonheur hors lieu -- La crise : un phénomène spécifiquement moderne? -- L'argent : d'un soupçon à l'autre -- L'usure de la tolérance et la résistance de l'intolérable -- La condition d'étranger -- Fragile identité : respect de l'autre et identité culturelle -- (...) Quel éthos nouveau pour l'Europe? -- Le dialogue des cultures, la confrontation des héritages -- La crise de la conscience historique de l'Europe -- La lutte pour la reconnaissance et l'économie du don. (shrink)

Madison, G. B. Avant-propos.--Gadamer, H.-G. La mort comme question.--Lévinas, E. L'être et l'autre.--Dufrenne, M. L'esthétique de Paul Valéry.--Eliade, M. Orphée et l'orphisme.--Décarie, V. Vertu totale, vertu parfaite et kalokagathie dans l'Éthique à Eudème.--Strasser, S. Réflexions sur la proposition phénoménologique.--Peursen, C. van. L'existence fait-elle sens?--Edie, J. E. La pertinence actuelle de la conception husserlienne de l'idéalité du langage.--Taylor, C. Force et sens, les deux dimensions irréductibles d'une science de l'homme.--Henry, M. Phénoménologie de la conscience, phénoménologie de la vie.--Philibert, M. Marx, la (...) machine et la manufacture.--Dumas, A. Savoir objectif, croyance projective, foi interpellée.--Maqdici, A. L'ontologie kérygmatique de Paul Ricœur, approche arabe.--Kemp, P. Le rôle du mythe et de la poésie dans l'orientation sociale. (shrink)

Le conflit des interprétationsCes « essais d'herméneutique » réunissent des textes qui portent la marque du bouillonnement intellectuel des années 1960. Les sciences humaines font éclater les cadres reçus de l'interprétation, et créent même un « conflit des interprétations ». Le premier mérite de Ricœur, infatigable lecteur, est alors de reprendre longuement ce que disent les sciences de l'homme - linguistique, sémiologie, ethnologie, psychanalyse... - pour mesurer comment et pourquoi naît ce conflit.On est loin ici de toute « voie courte (...) », d'une philosophie se contentant de rappeler à hauts cris le « sens » face à la « mort du sujet ». S'il s'agit « d'explorer les voies ouvertes à la philosophie contemporaine » par cette nouvelle donne, il faut passer par le détour de l'analyse longue. Un détour, plutôt rare dans l'aire de la philosophie française, est ainsi très présent : il passe par l'exégèse biblique et des disciplines religieuses, qui furent à l'origine du problème herméneutique. Au terme de cette analyse seulement, il sera possible à nouveau de « donner un sens acceptable à la notion d'existence ».Paul Ricœur (1913-2005)Philosophe, monument de la philosophie française du XXe°siècle, il n'a cessé de nouer un dialogue avec les sciences humaines dans leur diversité et renouvelé les recherches exégétiques et bibliques.Préface de Jean Greisch Préface Note de l'éditeur Existence et herméneutique Structure et herméneutique Le problème du double-sens La structure, le mot, l'événement Le conscient et l'inconscient La psychanalyse et le mouvement de la culture contemporaine Une interprétation philosophique de Freud Technique et non-technique dans l'interprétation L'art et la systématique freudienne L'acte et le signe selon Jean Nabert Heidegger et la question du sujet La question du sujet : le défi de la sémiologie Le « péché originel » : étude de signification Herméneutique des symboles et réflexion philosophique (I) Herméneutique des symboles et réflexion philosophique (II) Démythiser l'accusation Interprétation du mythe de la peine Préface à Bultmann La liberté selon l'espérance Culpabilité, éthique et religion Religion,athéisme, foi La paternité : du fantasme au symbole Sources Ouvrages cités. (shrink)

In this anti-colonial treatise, Ricœur reflects on the responsibility of every French citizen and of the French state with respect to colonialism. He establishes five principles that should guide his readers in their reflection on this issue and expresses his support for the independence of the colonies.

Paul Ricoeur is widely regarded as one of the most distinguished philosophers of our time. In The Rule of Metaphor he seeks 'to show how language can extend itself to its very limits, forever discovering new resonances within itself'. Recognizing the fundamental power of language in constructing the world we perceive, it is a fruitful and insightful study of how language affects how we understand the world, and is also an indispensable work for all those seeking to retrieve some kind (...) of meaning in uncertain times. (shrink)

" L'ouvrage comporte trois parties nettement délimitées par leur thème et leur méthode. La première, consacrée à la mémoire et aux phénomènes mnémoniques, est placée sous l'égide de la phénoménologie au sens husserlien du terme. La deuxième, dédiée à l'histoire, relève d'une épistémologie des sciences historiques. La troisième, culminant dans une méditation sur l'oubli, s'encadre dans une herméneutique de la condition historique des humains que nous sommes. Mais ces trois parties ne font pas trois livres. Bien que les trois mâts (...) portent des voilures enchevêtrées mais distinctes, ils appartiennent à la même embarcation destinée à une seule et unique navigation. Une problématique commune court en effet à travers la phénoménologie de la mémoire, l'épistémologie de l'histoire, l'herméneutique de la condition historique : celle de la représentation du passé. Je reste troublé par l'inquiétant spectacle que donne le trop de mémoire ici, le trop d'oubli ailleurs, pour ne rien dire de l'influence des commémorations et des abus de mémoire - et d'oubli. L'idée d'une politique de la juste mémoire est à cet égard un de mes thèmes civiques avoués. " Paul Ricœur. (shrink)

Although it is central to the social sciences, the notion of the collective has been elaborated primarily in fields of study which are concerned with deviant behavior, and then only in the sense of »collective behavior.« In order to consider the emergence of collectivity, the present paper suggests a re-reading of this sociology (especially of Herbert Blumer). By means of a reading of Walt Whitman, who was important as a lyrical and journalistic source of inspiration to early American sociology, a (...) concept of material and medial infrastructures (particularly transport media such as the ferry) is obtained, which is also significant for the current theoretical interweaving of collectivity and infrastructure. German Der Begriff des Kollektivs ist, obgleich im Zentrum der Sozialwissenschaften, meist nur im Rahmen einer für abweichendes Verhalten zuständigen Spezialsoziologie als »kollektives Verhalten« konzipiert worden. Der Aufsatz schlägt eine Re-Lektüre dieser Soziologie (insbesondere von Herbert Blumer) vor, um das Zustandekommen von Kollektivität zu denken. Mit Hilfe einer Lektüre von Walt Whitman, der als lyrische und journalistische Inspirationsquelle für die frühe amerikanische Soziologie wichtig war, wird ein Konzept der materialen und medialen Infrastrukturen (insbesondere von Transportmedien wie der Fähre) gewonnen, das gerade auch für die heutige Verschränkung von Kollektivität und Infrastruktur aussagekräftig ist. (shrink)

The thought of Paul Ricoeur continues its profound effect on theology, religious studies and biblical interpretation. The 28 papers contained in this volume constitute the most comprehensive overview of Ricoeur's writings in religion since 1970. Ricoeur's hermeneutical orientation and his sensitivity to the mystery of religious language offer fresh insight to the transformative potential of sacred literature, including the Bible.

Unable to reconcile freedom of choice and the inexorable limitations of nature, common sense successively affirms a false unlimited and unsituated freedom, and a false determination of man by nature which reduces him to an object. On the ...

The first part of this paper reveals a conflict between the core principles of deterministic causation and the standard method of difference, which is widely seen as a correct method of causally analyzing deterministic structures. We show that applying the method of difference to deterministic structures can give rise to causal inferences that contradict the principles of deterministic causation. The second part then locates the source of this conflict in an inference rule implemented in the method of difference according to (...) which factors that can make a difference to investigated effects relative to one particular test setup are to be identified as causes, provided the causal background of the corresponding setup is homogeneous. The paper ends by modifying the method of difference in a way that renders it compatible with the principles of deterministic causation. (shrink)

Book 1 of part 2 of the author's Philosophy of the will. Book I: Fallible Man -- Part II: Finiture and Guilt.

This is a collection in translation of essays by Paul Ricoeur which presents a comprehensive view of his philosophical hermeneutics, its relation to the views of his predecessors in the tradition and its consequences for the social sciences. The volume has three parts. The studies in the first part examine the history of hermeneutics, its central themes and the outstanding issues it has to confront. In Part II, Ricoeur's own current, constructive position is developed. A concept of the text is (...) formulated as the implications of the theory are pursued into the domains of sociology, psychoanalysis and history. Many of the essays appear here in English for the first time; the editor's introduction brings out their background in Ricoeur's thought and the continuity of his concerns. The volume will be of great importance for those interested in hermeneutics and Ricoeur's contribution to it, and will demonstrate how much his approach offers to a number of disciplines. (shrink)

Paul Ricœur held the conference on attention at Rennes, on the 2nd of March 1939, before the Philosophical Circle of the West. At the time, Ricœur, aged 26, was a teacher of philosophy at Lorient, in the south of Brittany. The text published here, which is available in the Paris Archives, is Ricœur’s extended version of this conference. His careful analysis of attention is impressive in its phenomenological emphasis: from the first lines, he draws relations between attention and perception, considering (...) their intentional character, and continues by distinguishing attention from anticipation, preperception and waiting. A particular concern is given to the relation between attention and temporal duration – a question that will be reworked later in his philosophy of the will. After questioning how attention implies the notion of truth (not without reminding the contributions of Descartes, Thomas, Malebranche and Berkeley), he concludes by meditating upon the relation between attention and liberty. (shrink)

Essays cover Marx, Karl Mannheim, Max Weber, Clifford Geertz, Louis Althusser, Jurgen Habermas, Henri de Saint-Simon, and Charles Fourier.

This major volume assembles leading scholars to address and explain the significance of Paul Ricoeur's extraordinary body of work. Ricoeur's work is of seminal importance to the development of hermeneutics, phenomenology, and ideology critique in the human sciences. Opening with three key essays from Ricoeur himself--on Europe, fragility and responsibility, and love and justice--this fascinating volume offers a tour of his work ranging across topics such as the hermeneutics of action, narrative force, and the other and deconstruction, while discussing his (...) work in the context of such contemporary thinkers as Heidegger, Levinas, Arendt, and Gadamer. Offering a very useful overview of Paul Ricoeur's enormous contribution to modern thought, Paul Ricoeur will be invaluable for students and academics across the social and human sciences and philosophy. (shrink)

This article examines the risk and return profiles of stock indices composed of companies meeting environmental, social and governance screening criteria [such as the Dow Jones Sustainability Indices ] and conventional composite indices of eight Asian countries from 2002 to 2014. The results indicate that there are no significant differences in the returns or risk-adjusted returns between the ESG indices and the composite indices within countries. The results do reveal that the market volatility of the ESG indices is higher than (...) the market volatility of the conventional indices. Market betas of DJSI and ESG equity indices are significantly lower than betas of the composite equity indices. The overall results indicate that the performance of ESG equity indices of many Asian countries is similar to the performance of conventional indices, suggesting that investors can pursue socially responsible investing objectives without a material difference in portfolio performance from conventional investing. (shrink)

Tolerance cannot not be concerned with the law, once it takes up in its concept the relationship between truth and justice. And there are several reasons for this. To begin with, the word right enters into many definitions of tolerance: the right to difference, to liberty, to those fundamental public freedoms that constitute human rights. Moreover, law, as opposed to morality, is the public instance where obligation is coupled with legitimate coercion. Finally, juridical institutions offer an excellent vantage point from (...) which to observe the transformations of the idea of tolerance and scan the history of the struggles carried out in its name. (shrink)

On May 11th a round table discussion was held on the subject "The Interactions of Science and Art under the Conditions of the Revolution in Science and Technology ," organized by the editorial boards of the journals Voprosy filosofii and Voprosy literatury.

An inquiry into the rhetorical aspects of history may seem paradoxical, given that historical discourse is not typically included among those types which, since Aristotle, have been understood to be governed by rhetoric; these types being the deliberative council, the tribunal and the commemorative assembly. It was to these specific audiences that the three kinds of discourse—the deliberative, judiciary, and panegyric—were addressed. However, are the boundaries of the historian's audience sufficiently delineated in order to allow us to identify it as (...) a specific addressee? This first objection, which regards the very legitimacy of the subject of these remarks, can be met by noting a common trait that links history to the above-mentioned three types of discourse; that is, competition between opposed discourses requiring a choice. In each case the aim is to structure a debate that calls for a clear-cut decision. Yet a major problem of the discipline of history is that it allows both for widely varying descriptions of the same series of events, and sanctions the use of a variety of equally acceptable rules or preferences for interpreting a given slice of the past. (shrink)

Tolerance cannot not be concerned with the law, once it takes up in its concept the relationship between truth and justice. And there are several reasons for this. To begin with, the word right enters into many definitions of tolerance: the right to difference, to liberty, to those fundamental public freedoms that constitute human rights. Moreover, law, as opposed to morality, is the public instance where obligation is coupled with legitimate coercion. Finally, juridical institutions offer an excellent vantage point from (...) which to observe the transformations of the idea of tolerance and scan the history of the struggles carried out in its name. (shrink)

Cet article s'interroge sur le statut à la fois épistémologique et ontologique d'un passé qui « a été » et dont les individus comme les sociétés retiennent le souvenir, mais qui, comme le langage ordinaire l'exprime, « n'est plus » . Toute une tradition de réflexion sur la conservation du passé par la mémoire depuis Platon et Aristote a voulu ramener la mémoire à la métaphore de l'empreinte. En revanche, cet article tente de montrer que la mémoire à plusieurs dont (...) dépend la connaissance historique n'est pas simplement assimilable à ce topos traditionnel. Ce qui caractérise la mémoire plurielle et publique qui alimente le travail de l'historien, c'est le statut privilégié du témoignage, la possibilité de confronter différents témoignages les uns aux autres, dont dépend la crédibilité du récit historique. C'est ainsi moins la problématique d'une ressemblance entre récit et événements racontés — problématique de la trace, héritée d'une tendance traditionnelle à identifier la mémoire avec l'empreinte — que la confrontation de témoignages dans leurs différents degrés de fiabilité qui nous fait assister à l'événement raconté. Cette réflexion sur le décalage entre mémoire et histoire ouvre, dans la deuxième partie de cet article, à une analyse approfondie de la temporalité propre au passé qui fait l'objet du souvenir et conduit à une confrontation avec privilège accordé, dans la synthèse des trois modes du temps, chez saint Augustin au présent et, chez Heidegger, au futur. De cette manière, l'article tente de rééquilibrer la synthèse des temps en lui restituant un autre rapport au passé, que l'on ne saurait atteindre à partir d'Augustin ou de Heidegger. Libérer l'histoire du paradigme de la trace, de la métaphore de la mémoire comme empreinte, revient précisément à la restitution de ce mode de temporalisation du passé jusqu'ici esquivé : cet autre rapport au passé vise, conjointement à la mise en évidence du témoignage propre au travail de l'historien, à souligner la dette envers le passé et de la possible délivrance de la dette. C'est, en effet, en délivrant « par le moyen de l'histoire, les promesses non tenues, voir empêchées et refoulées par le cours ultérieur de l'histoire, qu'un peuple, une nation, une entité culturelle, peuvent accéder à une conception ouverte et vivante de leurs traditions ». This article examines both the epistemological and the ontological status of the past which at once « has been » and is remembered by individuals and societies, but which, and ordinary language tells us, is « no more ». An important tradition of reflection that has focused, since Plato and Aristotle, on the conservation of the past by memory, has attempted to account f or memory in terms of the metaphor of the impression. This article, on the contrary, argues that the plural memory retained by a number of individuals, upon which historical knowledge depends, cannot simply be derived from this traditional presup-position concerning memory. Memory which is at once plural and public that is the source of the historian's research most directly concerns the testimony of witnesses, the possibility of confronting different testimonies, each with the others, which constitutes the basis of the credibility of the historian's argument. Hence, it is less a problem of the resemblance of the historical narrative to narrated events — inherited from the traditional tendency to identify memory with the impression — than the confrontation of witnesses in their différent degrees of trustworthiness, which makes it possible to understand the significance of the narrated event. This reflection concerning the disparity between memory and history is followed, in the second part of this article, to an analysis of the temporality that characterizes the past which is remembered. It leads to a questioning of the privilege accorded, in the synthesis of the three modes of time, to be present in the philosophy of saint Augustine and to the future in that of Heidegger., To liberate history from the paradigm of the trace, from the metaphor of memory as impression, is tantamount to the retrieval of mode of temporalization of the past which has previously been neglected: this other relation to the past intends, while underlining the status of the witness that characterize the historian's endeavor, to place in evidence the idea of the debt toward the past. It is consciousness of the debt toward the past, and of need of deliverance from the debt which, by means of history, aims at emancipation from « the unkept promises that have been blocked or repressed by the later course of history, through which a people, a nation, a culture, may attain a living and open conception of its own traditions ». (shrink)

The Swiss natural philosopher, physician, and radical reformer Theophrastus of Hohenheim (1493–1541), known as Paracelsus, endeavoured to reconcile his various perspectives in his extensive biblical exegeses. Symbolizing this effort were the two lights of nature and the Holy Spirit, which, on one hand, explored worldly and mortal aspects of nature and, on the other hand, led to eternal life. In response to the prevailing dispute between Luther and Zwingli over the interpretation of the Eucharist, Paracelsus developed his own viewpoint, introducing (...) the concept of the new human with a renewed corporeal body. His comprehensive interpretations of the Gospel of Matthew not only addressed theology but also engaged with the perspectives of a natural philosopher, physician, and advocate of natural magic. (shrink)