Suchergebnisse

Based on Hegel's Phenomenology of Spirit, Alexandre Kojève produces a theory of an "anthropogenesis" that allocates the constitution of self-consciousness in a markedly historical and social field centered on the "dialectic of the master and the slave". More than this, it emerges in a domaine seized by the conflictuality of such a central operator of socialization, namely the desire, which is always, in the last case, a desire for recognition. Aware of this idea and on the path of the development of an imaginary's theory, Lacan was pursuing the necessity to reallocate certain points of the Freudian constitution's theory of the ego. He was aiming to bypass Freud's supposed "biologism" (especially in his theory of the "death drive") by emphasizing the fundamental dependence of the other's figure on the process of "hominization", in which "aggressiveness" plays an inherent role. If the projects of Kojève and Lacan present undeniable convergences, it is necessary, however, to better understand them, as well as to establish the uniqueness of their distances, inflections and objectives.

When we take active life as a starting point, we see that plurality, the category that underlies the action, manifests itself in the middle of the public space. The field of politics is that of plurality, in which the freedom that is the very condition of politics is necessary and, therefore, the public space becomes the welcoming sphere of both. It is in this sphere that memories and narratives are constituted through the actions taken in this space. Thus, our objective is to demonstrate how the public space is constituted and the importance of this space as a place of memory construction, having as main work The Human Condition of Hannah Arendt. In short, our reflection will be around the importance of remembering tragic events as a way of not experiencing them again.

This paper aims to examine the assumptions of Moral Twin Earth, an argument formulated by Terence Horgan and Mark Timmons with the intention of refuting the realistic naturalistic proposal of moral known as Cornell's realism. The Moral Twin Earth provides some intuitive evidence that terms naming moral kinds are not rigid designators of natural properties and, therefore, it is not possible to offer a naturalistic definition for them, which is supposed to be a Cornell's realism claim. However, in this paper, I try to demonstrate that Cornell's realism does not assume rigid designation relations between terms for moral kinds and natural properties to support its naturalistic thesis. Instead of the identity relation between moral and natural kinds that would be brought about by the rigid designation, Cornell's realism maintains only the metaphysical thesis that moral kinds are constituted or realized by natural properties which leaves it open the possibility of multiple realization of moral kinds. As Cornell's realism does not commit itself with the semantic thesis that Horgan and Timmons criticize, then the Moral Twin Earth does not seem to offer an objection to this moral realism.

In the Critique of practical reason, Kant develops the foundation of moral law in its objective and subjective aspects. After claiming that it is plausible to postulate the determination of will only through pure reason, it was necessary for the philosopher to demonstrate how it becomes conscious and acceptable to the moral agent. In this step, he examines the feeling of pleasure and displeasure, to which he associates, at first, the humiliation of the will given to the satisfaction of the senses, so that in the subject emerges a new quality of feeling, respect, also called moral sentiment. The same strategy is found in the third critique, where the constraint, this time, acts on the imagination, unable to encompass the sublime immensity with the help of understanding. The displeasure that comes from it leads to the recognition of reason as a higher faculty and, from it, to the pleasure that comes from the conscience of the moral law as a higher destination. To consider the way in which the subjective assimilates the moral law, here it is intended to think it under the hypothesis of being it, rather, through embarrassment and displeasure, not only founded on the freedom, but also on the humiliation of presumption. The argument follows Kant's works on ethics, beginning with the Groundwork of the Metaphysics of Morals, then follows the path of the second to the third criticism. In this journey, we intend to examine the place that the feeling of pleasure occupies in the a priori foundation of the moral law, whether in the analytical of practical reason or in the analytical of the beautiful and the sublime.

In the post-colony, ungovernability depends on those who appear where they should not appear, those who speak without authorization to speak. Strictly speaking, it depends on the existence of heterotopias. The question of spectrality is, as a philosophical question, that of our relationship with these spaces where the dead can be in alliance with the living. But the specters are not entirely here, even if they move us, even if we make our bodies available so they can speak in justice. There is a rupture with the gratuitous accumulation of memory, with the desire to "know since then the past does not repeat itself". Instead, talking to the specters, as a way to vitalize a anonymous and continuous struggle, for the terreirização of our bodies through the ritualization of these spaces. From that same stock of gunpowder comes the dose of exceeded freedom that commanded our ancestors' struggle against slavery.

The article discusses how Judith Butler's theory of gender, mainly based on what the author called metaphysics of substance, operates a desontologization of sex-gender experiences. For this, it exposes how Butler operates the desontologization of the gendered subject, through her feminist critique of the idea of ​​subject conceived from the mark of sexual difference. Later, it dedicates to what Butler called the "metaphysics of substance", seen as what sustains, within the framework of the binary sex-gender system, the idea of ​​natural difference of bodies, a moment in which the author resorts to the genealogy of morals developed by Nietzsche to justify her genealogy of gender and bodies, seeing these as inseparable, which is why she concludes that, in the manner of gender, the production of bodies occurs in a performative way through contextualized recitations that establish the boundaries of human intelligibility and that, therefore, it is subject to transformation.

Often referred to as one of the "founding fathers of quantum mechanics", Erwin Schrödinger's thoughts were popularized by his contributions to contemporary physics. However, this thinker contributed to the discussion about the limits of philosophical thought and the ultimate foundation of reality, especially in his later writings. This article addresses such discussions, having as a guideline the Schrödingerian notion of 'consciousness' and the ethical implications of such a conception.

By positing the idea that French Laïcité (loosely understood as 'state secularism') is not the product of the 1905 law but of the contemporary debate on Islam in France, this paper aims to show that Laïcité has been recently weaponised by both right-wing and left-wing parties to question the belonging of Islam to France. This will be done by relying on the Foucaudian notion of governmentality.

International audience ; André Du Ryer donne en 1647 la première version connue du Coran en français. Alors que le libertinisme a déjà pris son essor, mais que la tolérance religieuse ne s'entend évidemment pas dans le sens où nous la prendrions aujourd'hui, ce traducteur rencontre-t-il des difficultés à présenter le Coran ? Si oui, quelles stratégies discursives doit-il adopter pour rendre son travail acceptable du public et de la censure ?Par ailleurs, prise depuis un point de vue islamique, la question du droit de traduire pourrait s'entendre de façon différente. Le Coran étant réputé inimitable, selon une tradition qu'il faudra présenter, sa traduction vers une autre langue que l'arabe ne va pas de soi. Dans quelle mesure un orientaliste français du XVIIe siècle tel que Du Ryer donne-t-il à son lecteur les moyens de le percevoir ? On verra que cette autre question a peut-être des implications politiques, elle aussi. Il nous a semblé opportun de la poser dans un volume sur l'interculturalité. Notre propos aurait été ironiquement hémiplégique, s'il n'avait pas recherché cette sorte de décentrement.

Preliminary Material /Kathrin Stern --Copyright page /Kathrin Stern --Danksagung /Kathrin Stern --Kapitel 1 Einleitung /Kathrin Stern --Kapitel 2 Die Volksschullehrerinnen und Volksschullehrer im Landkreis Leer zwischen 1933 und 1945 - eine kollektivbiographische Annäherung /Kathrin Stern --Kapitel 3 Erziehung zur Erziehergemeinschaft /Kathrin Stern --Kapitel 4 Erziehung zur nationalsozialistischen Schulgemeinschaft /Kathrin Stern --Kapitel 5 Erziehung zur nationalsozialistischen Dorfgemeinschaft /Kathrin Stern --Kapitel 6 Fazit/Ausblick /Kathrin Stern --Abkürzungsverzeichnis /Kathrin Stern --Literatur- und Quellenverzeichnis /Kathrin Stern --Personen- und Sachregister /Kathrin Stern --Ortsregister /Kathrin Stern --Autorinnenhinweis /Kathrin Stern.

Reverend Horst Hoyer was born on February 27th, 1930 in the city of Gotha, in Thüringen, Germany. Initially, Horst was told he was unqualified to join the ministry because of his poor public speaking skills, however, he went to Berlin and joined a church association. In order to study theology, he needed to be certified in the ancient languages and crossed from East to West Germany over the iron curtain using a military pass. He came to the United States via a scholarship in 1954 to study theology. After his studies he volunteered at a church in Cleveland which led to his visa extension and his decision to stay in the United States. He met his wife at a bank, where she was working as a teller, and they got married in February 1956. He also talked about purchasing his family home, being unable to have children, and the process that he and his wife went through adopting their four children. He was on a radio program preaching in German on Sundays, changing from a few different radio stations over the years, for more than a decade. He helped German migrants working with the church find housing in the United States and he also reflected on his church's involvement in the Castro Case.