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These days, Africa is seen as an underdeveloped or developing continent. (...) What is meant by this is that Africa as a whole lags behind other areas in terms of measurable economic output and general "quality of life" indices for its inhabitants. An evident paradox in the attempts made to solve the problem of underdevelopment in Africa is that the vast majority of the research into the cause of Africa's present condition emanates from research centres and universities located in the West. And what is evident about the majority of such theories is that they tend to focus narrowly on strictly economic issues geared towards "alleviating poverty" and creating piecemeal conditions for "sustainable development". The collection of essays in this issue approach the problem of development from a broader, more holistic perspective which analyses that explore Africa's present status theoretically, from the standpoint of all the social sciences, not just economics. (Afr Dev/DÜI)

In ancient Greece, war seems to be the normal state of the cities. However, philosophy removes this phenomenon when looking at the origin or purpose of political units. Platon and Aristote advocate an ideal of autarcia and the right balance, which makes the friendship a mechanism that risks breaking the very essence of the City. The reason for such a positioning is the fear of demeasurement, the search for the purpose and the good in itself and, finally, the need for wisdom, which is a source of perfection in all respects. ; Dans la Grèce antique, la guerre semble être l'état normal des Cités. Toutefois, la philosophie écarte ce phénomène lorsqu'elle examine l'origine ou la finalité des unités politiques. Platon et Aristote prônent un idéal d'autarcie et du juste milieu qui fait de l'inimitié un mécanisme risquant de briser l'essence même de la Cité. Un tel positionnement s'explique par la peur de la démesure, la recherche de la vertu et du bien en soi et, enfin, par la nécessité de la sagesse, source de perfection en toute chose.

Der vorliegende Band dokumentiert den V. Internationalen Kongress für Interkulturelle Philosophie, der sich mit der Frage der Rekonstruktion der philosophischen Traditionen und Lehrpläne aus der Sicht der Interkulturalität und der Geschlechterforschung beschäftigt. Die Beiträge des Bandes versuchen hierzu neue Wege aufzuzeigen

International audience This paper aims to reconstitute the story of the link that the Ps-Longinus and Quintilian draw between the phantasia, defined as a faculty of mental visualization, and the enargeia, that is the "evidence" of the speech. Actually, the two notions are already linked in the Stoa, which associates the enargeia with the "comprehensive representation" (phantasia kataleptike), defined as the support of knowledge and action. The treatise On the sublime suggests a shift from the stoic definition of phantasia, considered as "common", to the rhetorical definition of phantasia, presented as the result of a specialization of the first phantasia and still associated with the enargeia. This original relation, taken up by Quintilian, allows to grasp the philosophical background of the rhetorical theories of image and evidence and reveals the permeability between the two fields during the Roman period. ; Cet article vise à reconstituer l'histoire du lien que le Ps-Longin et Quintilien établissent entre la phantasia, qu'ils définissent comme une faculté de visualisation mentale et l'enargeia, l'évidence du discours. De fait, les deux notions sont déjà réunies dans le Portique, qui associe l'enargeia à la représentation compréhensive (phantasia katalèptikè), définie comme le support de la connaissance et de l'action. Or le traité Du sublime évoque un glissement de la définition stoïcienne de la phantasia, qualifiée de « commune », à celle de la phantasia rhétorique, présentée comme le résultat d'une spécialisation de la première et toujours associée à l'enargeia. Cette relation originale, reprise par Quintilien, permet de saisir les fondements philosophiques des théories rhétoriques de l'image et révèle la perméabilité entre les deux domaines à l'époque romaine.

The author defends the necessity of a transition from political philosophy to applied political philosophy. This necessity arises from the fact that political philosophy should today intervene on questions & problems that overstep the boundaries of traditional political philosophy. To tackle these problems, political philosophers cannot simply repeat the foundational work typical of traditional political philosophy, but they should redirect their efforts toward applied political questions. The first two sections of the article have two aims: (1) to explain why contemporary political philosophy should today emphasize questions of application, (2) to illustrate, through a new reading of Kant's ethics, some of the specific difficulties related to this contemporary philosophical endeavor. In the third section, the author gives us an example of applied political philosophy through an analysis of the French discussion around the linguistic rights in Corsica. Adapted from the source document.

The renewal of political philosophy in France often entails forgetting the discrete yet pioneering work of the thinkers at its origin. The present article seeks to analyze the contribution of one such philosopher, Miguel Abensour. Our hypothesis is that his contribution to French political philosophy can be found in a willingness to think at once a critique of domination & the articulation of a philosophy of emancipation. By analyzing his interpretation of totalitarianism, we shall examine how Abensour's philosophy of emancipation consists most notably of three elements: a counter to Hobbes, a relationship with utopia, & a reading of "untamed" democracy. Adapted from the source document.

What is the meaning of the return of political philosophy? One must distinguish between what is merely a return to an academic discipline & a return of political matters. To have a correct idea of what is at stake in the return of political matters, one may question the relationship between critical theory (Theodor W. Adorno, Max Horkheimer, Herbert Marcuse) & political philosophy. If critical theory tends toward catastrophism, ie, to equate politics & domination, political philosophy, on the contrary, tends to forget domination, ie, to conceive politics as a space inhabited by citizens who equally participate in political exchanges. Following La Boetie, among others, political philosophy must take into account the fact that domination is an offspring of political life. Adapted from the source document.

The rebirth of political philosophy in France coincided with the decline of the political idea of revolution. One goal of this article is to explore this historical convergence to reveal its significance. The author, inspired by some suggestions of Francois Furet, tries to show that the understanding of this historical convergence helps us to understand in a new way the current state of political philosophy. In the last part of the article, he argues that political philosophy should take into account the new alliance between the "spirit of rebellion" & the appetite for technology in our societies. Adapted from the source document.