Suchergebnisse

The primary objective of our study is to put the concept of force in a prominent position in the interpretation of the whole body of Simone Weil's (1909-1943) work, by highlighting her analysis of the effects and of the different manifestations of force, such as power in society, violence in war or in human relations, the concept of omnipotence in religion. At the same time, we also aim to show that her analysis cannot be reduced to simply a denunciation. We further identify an original element, a "philosophy of weakness" recognizing the value of weakness, powerlessness, vulnerability. Although such a philosophy of weakness has not been developed systematically, it emerges with great coherence from Weil's writing when one analyses the internal dynamics of her thought, which appears to be polarized around the two complementary ideas of force and weakness. These two key ideas underpin the structure of a variety of her texts. ; Notre étude a premièrement pour objectif d'examiner la notion de force dans l'œuvre de Simone Weil, en éclaircissant son analyse du pouvoir dans la société, de la violence dans la guerre ou dans la relation de soi à autrui, de la conception de la toute-puissance dans la religion. En même temps, c'est aussi notre intention de montrer combien il serait réducteur de considérer l'analyse weilienne de la force uniquement comme une dénonciation. Nous nous proposons d'y cerner un élément original, une « philosophie de la faiblesse » identifiant cette dernière comme une potentialité positive, seule antidote à la force brutale, et reconnaissant les valeurs de faiblesse, d'impuissance, de vulnérabilité. Si une telle philosophie de la faiblesse n'a pas été développée de façon systématique, elle émerge néanmoins avec une grande cohérence lorsqu'on analyse la dynamique de la pensée weilienne s'articulant, au fil de textes très variés, autour des deux pôles complémentaires de la force et de la faiblesse.

The primary objective of our study is to put the concept of force in a prominent position in the interpretation of the whole body of Simone Weil's (1909-1943) work, by highlighting her analysis of the effects and of the different manifestations of force, such as power in society, violence in war or in human relations, the concept of omnipotence in religion. At the same time, we also aim to show that her analysis cannot be reduced to simply a denunciation. We further identify an original element, a "philosophy of weakness" recognizing the value of weakness, powerlessness, vulnerability. Although such a philosophy of weakness has not been developed systematically, it emerges with great coherence from Weil's writing when one analyses the internal dynamics of her thought, which appears to be polarized around the two complementary ideas of force and weakness. These two key ideas underpin the structure of a variety of her texts. ; Notre étude a premièrement pour objectif d'examiner la notion de force dans l'œuvre de Simone Weil, en éclaircissant son analyse du pouvoir dans la société, de la violence dans la guerre ou dans la relation de soi à autrui, de la conception de la toute-puissance dans la religion. En même temps, c'est aussi notre intention de montrer combien il serait réducteur de considérer l'analyse weilienne de la force uniquement comme une dénonciation. Nous nous proposons d'y cerner un élément original, une « philosophie de la faiblesse » identifiant cette dernière comme une potentialité positive, seule antidote à la force brutale, et reconnaissant les valeurs de faiblesse, d'impuissance, de vulnérabilité. Si une telle philosophie de la faiblesse n'a pas été développée de façon systématique, elle émerge néanmoins avec une grande cohérence lorsqu'on analyse la dynamique de la pensée weilienne s'articulant, au fil de textes très variés, autour des deux pôles complémentaires de la force et de la faiblesse.

Philippine anthology in a post-anthropology age / Michael L. Tan -- Philippine demography @ 44, continuing tradition of excellence in training and research in nation-building / Corazon M. Raymundo -- Pinoy English, a case of language drift / Jonathan C. Malicsi -- Political science, the discipline, the academe, and Philippine politics / Athene Lydia C. Casambre -- Ang Kasaysayan sa pagbuo ng sambayanan / Jaime B. Veneracion -- The geographical traditions and the reassertion of space in critical social theory and praxis / Meliton B. Juanico

Derrida's philosophical understanding of justice and "messianic," which Derrida considers "undeconstructible," serves as a hermeneutical key to the transcendence to the singular other. This approach enables him to propose a radically different understanding of certain conventional themes like forgiveness, gift, hospitality etc., which is both desirable and imperative in present day's global situation. Derrida's deconstruction is therefore an invitation to transcend all possible and visible horizons in order to ensure a world without boundaries where in every singular other can retain the meaning of his very being. If Derrida's deconstruction insists on transcendence as that which motivates the "creation" of a world without boundaries, a just world for every singular other, the Tamil Saiva tradition, believed to have its roots already in the 5th century BCE and philosophically established since 6th century CE, surprisingly arrives at the same objective as Derrida, that is, a world beyond boundaries. Already in the classical period of Tamil philosophical literature (Sangam between 2nd century BCE and 2nd century CE), Kanniyan Poonkonranar has expressed this desire in the form of poetry: "Yadhum Ouré; Yavarum Kélir," "Every town is ours and every person belongs to our family." This radical boundary breaking vision is well-developed by Tirumular, a Tamil Saiva Saint (Tamil Saiva siddha) in the 6th century CE in his Tirumantiram (sacred prayers) consisting of more than 3000 poems. Such a radical vision beyond boundaries is an interesting area of convergence between Derrida's philosophical thinking and that of Tamil Saiva philosophical tradition, notably that of Tirumular. However, Tirumular, while underscoring the importance of transcending visible horizons has insisted on an inward journey of the consciousness through spiritual means of Yoga. Our task is to first penetrate into Derrida's philosophical venture: to raise questions with which he grapples and for which he seeks responses, by entering his "life world" to borrow a term from Habermas. This research is an attempt to make a comparative study of two philosophical heritage, one of Derrida and the other of Tirumular ; Dans la philosophie de Derrida, « déconstruction » signifie, entre autres, découverte de l'autre, négligé, oublié ou poussé à la périphérie. Derrida tient que la justice et le « messianique », en tant que clés d'une transcendance vers tout autre, ne peuvent pas être déconstruits. Cette approche lui permet de traiter d'une manière radicalement nouvelle des thèmes conventionnels comme le pardon, le don, l'hospitalité, etc., souhaitables et impératifs dans un monde déchiré par des divisions de toutes sortes, soutenues par des oppositions binaires où le premier élément de chaque binôme exerce sa domination sur le second. Il est étonnant de découvrir que la tradition sivaïte tamoule que l'on croit remonter au IIe siècle avant J.-C., et qui commença à se formuler philosophiquement au VIe siècle, a un même objectif : un monde ouvert dépassant les frontières. Déjà à l'époque classique de la littérature philosophique tamoule (l'époque du sangam, du IIe siècle), Kanniyan Poonkonranar exprima ce désir sous forme poétique: « Yadhum ouré; yavarum kélir », « nous sommes tous du même village et de la même famille ». Cette vision radicale qui veut briser l'horizon est bien développée par Tirumular, saint shivaïte tamoul (saiva siddha) du VIe siècle, dans son Tirumantiram (prières sacrées) composé de 3000 poésies. Cependant, en soulignant qu'il est important de dépasser les frontières, Tirumular ne cesse d'affirmer le rôle central d'une expérience mystique de l'immanence dans la conscience par les chemins du yoga. Une telle vision « au-delà des frontières » est notamment un point de convergence entre la pensée philosophique de Derrida et celle de la tradition philosophique du sivaïsme tamoul, et particulièrement celle de Tirumular. Cette idée d'un monde ouvert est-elle une utopie ou une invitation à la sagesse ? L'issue serait-elle la « déconstruction » ? Quel pourrait être, en la matière, le rapport entre la tradition indienne et la philosophie occidentale dans sa version contemporaine ? Notre tâche consiste à pénétrer la réflexion philosophique occidentale, en interrogeant la pensée de Derrida touchant cette ouverture. Cela nous permet d'entrer dans les traditions qui l'ont formé et celles qui ont été initiées par sa pensée. Cette recherche est aussi un approfondissement de la philosophie de Tirumular. C'est une étude comparative entre deux pensées, l'une occidentale et l'autre indienne

Derrida's philosophical understanding of justice and "messianic," which Derrida considers "undeconstructible," serves as a hermeneutical key to the transcendence to the singular other. This approach enables him to propose a radically different understanding of certain conventional themes like forgiveness, gift, hospitality etc., which is both desirable and imperative in present day's global situation. Derrida's deconstruction is therefore an invitation to transcend all possible and visible horizons in order to ensure a world without boundaries where in every singular other can retain the meaning of his very being. If Derrida's deconstruction insists on transcendence as that which motivates the "creation" of a world without boundaries, a just world for every singular other, the Tamil Saiva tradition, believed to have its roots already in the 5th century BCE and philosophically established since 6th century CE, surprisingly arrives at the same objective as Derrida, that is, a world beyond boundaries. Already in the classical period of Tamil philosophical literature (Sangam between 2nd century BCE and 2nd century CE), Kanniyan Poonkonranar has expressed this desire in the form of poetry: "Yadhum Ouré; Yavarum Kélir," "Every town is ours and every person belongs to our family." This radical boundary breaking vision is well-developed by Tirumular, a Tamil Saiva Saint (Tamil Saiva siddha) in the 6th century CE in his Tirumantiram (sacred prayers) consisting of more than 3000 poems. Such a radical vision beyond boundaries is an interesting area of convergence between Derrida's philosophical thinking and that of Tamil Saiva philosophical tradition, notably that of Tirumular. However, Tirumular, while underscoring the importance of transcending visible horizons has insisted on an inward journey of the consciousness through spiritual means of Yoga. Our task is to first penetrate into Derrida's philosophical venture: to raise questions with which he grapples and for which he seeks responses, by entering his "life world" to ...

Preliminary Materials /W. Bunge and H. Bots -- Introduction /W. Bunge and H. Bots -- La Vie Culturelle À Rotterdam Du Temps De Bayle /Leny Van Lieshout -- Dutch Cartesians In Bayle's Dictionary /Theo Verbeek -- Bayle And Occasionalism: The Argument From Continuous Creation /Todd Ryan -- Comets In Context. Some Thoughts On Bayle's Pensées Diverses /Eric Jorink -- Pierre Bayle Et Les Catholiques /Hans Bots -- Pierre Bayle, Un « Protestant Compliqué » /Hubert Bost -- Bayle Et Les Théologies Philosophiques De Son Temps /Gianni Paganini -- Bayle And Judaism /Adam Sutcliffe -- Bayle's Double Image During The Enlightenment /Jonathan Israel -- L'Édition Allemande Du Dictionnaire Historique Et Critique De Pierre Bayle (1741–1744) Par Johann Christoph Gottsched /Marie-Hélène Quéval -- Bayle In The English Enlightenment /Justin Champion -- The Presence Of Bayle In The Dutch Republic /Wiep Van Bunge -- Bayle In Two Periodicals Of The Late Eighteenth Century: His Presence In L'Année Littéraire And Journal Encyclopédique /Jan De Vet -- Pierre Bayle And Some Of The Figures In His Dictionaire As Seen By De Gids And A Number Of Nineteenth-Century Dutch Freethinker And Freemason Periodicals /Rob Van De Schoor -- Pierre Bayle In The Twentieth Century /Antony Mckenna -- Index Nominum /W. Bunge and H. Bots.

A prominent biologist, remembered as a prominent contributor to the theoretical foundations of population genetics, JBS Haldane (1892-1964) was also a member of the Communist Party of Great Britain from 1942 to 1950. From 1937 on, he vigorously advocated the idea that Marxism was useful to scientific work.Our study focuses on Haldane's Marxist ideas and discusses the ways in which they were historically produced. We first consider the development of Haldane's intellectual positions and interpret his adoption of Marxism in the context of a dynamic search for unity between conceptions of science, philosophy and politics. Our study then focuses on the working of his Marxist thinking, which we characterize as a worldview, that is to say a mode of production and circulation of ideas. In particular, we examine the claim that Haldane made use of Marxism in his science using as evidence some of his work in population genetics and eugenics. This leads us to strengthen and generalize the case made by Hammond (2004) against Sarkar (1992) and Shapiro (1993) in favour of the impact of Haldane's Marxism on his science, and to a clarification concerning how this took place. Finally, we propose the interpretation of Haldane's Marxism as a special case of more general historical processes. We investigate the history of Marxist ideas of science and that of British scientists' political commitment at the time, and thus question the social and political roots of Haldane's Marxism. ; Biologiste reconnu, notamment, pour sa contribution à la fondation de la génétique des populations, J.B.S. Haldane (1892-1964) est également membre du Parti Communiste de Grande-Bretagne entre 1942 et 1950 et, à partir de 1937, il défend avec force l'opinion que le marxisme est utile au travail scientifique. Notre étude porte sur les idées marxistes de Haldane et sur la manière dont elles sont historiquement produites. Elle examine d'abord son parcours intellectuel et propose de comprendre son adoption du marxisme dans le cadre d'une dynamique de ...

A prominent biologist, remembered as a prominent contributor to the theoretical foundations of population genetics, JBS Haldane (1892-1964) was also a member of the Communist Party of Great Britain from 1942 to 1950. From 1937 on, he vigorously advocated the idea that Marxism was useful to scientific work.Our study focuses on Haldane's Marxist ideas and discusses the ways in which they were historically produced. We first consider the development of Haldane's intellectual positions and interpret his adoption of Marxism in the context of a dynamic search for unity between conceptions of science, philosophy and politics. Our study then focuses on the working of his Marxist thinking, which we characterize as a worldview, that is to say a mode of production and circulation of ideas. In particular, we examine the claim that Haldane made use of Marxism in his science using as evidence some of his work in population genetics and eugenics. This leads us to strengthen and generalize the case made by Hammond (2004) against Sarkar (1992) and Shapiro (1993) in favour of the impact of Haldane's Marxism on his science, and to a clarification concerning how this took place. Finally, we propose the interpretation of Haldane's Marxism as a special case of more general historical processes. We investigate the history of Marxist ideas of science and that of British scientists' political commitment at the time, and thus question the social and political roots of Haldane's Marxism. ; Biologiste reconnu, notamment, pour sa contribution à la fondation de la génétique des populations, J.B.S. Haldane (1892-1964) est également membre du Parti Communiste de Grande-Bretagne entre 1942 et 1950 et, à partir de 1937, il défend avec force l'opinion que le marxisme est utile au travail scientifique. Notre étude porte sur les idées marxistes de Haldane et sur la manière dont elles sont historiquement produites. Elle examine d'abord son parcours intellectuel et propose de comprendre son adoption du marxisme dans le cadre d'une dynamique de recherche d'unité entre des conceptions des sciences, de la philosophie et de la politique. L'étude porte ensuite sur la manière dont fonctionne ce qui est caractérisé comme une vision marxiste du monde, c'est-à-dire un mode de production et de circulation de concepts. En particulier, l'assertion que fait Haldane d'un usage du marxisme dans son travail scientifique est confrontée à certains de ses travaux en génétique des populations, ainsi qu'aux idées qu'il émet concernant l'eugénisme. Cette confrontation permet de confirmer et de généraliser, contre Sarkar (1992) et Shapiro (1993), le résultat proposé par Hammond (2004) d'une effectivité du marxisme de Haldane dans ses sciences, et de préciser la manière dont elle se réalise. Finalement, nous proposons une compréhension du marxisme de Haldane comme un cas particulier de processus historiques plus généraux. Nous examinons l'histoire des idées marxistes sur les sciences et le phénomène d'engagement politique de scientifiques britanniques à cette époque, et interrogeons par là les racines politiques et sociales du marxisme de Haldane.

if it is a site of primary importance in Syrian Djezireh, it is Tell BRAK on the edges of Djaghdjagh, one of the main tributaries of Habour. Poidebard published the famous statue of the 'tell BRAK fantome', today in Louvre, which had been found by soldiers the day before, or he had set up his small plane to recognise the Levant escadrille at the foot of site1. But the rapid survey undertaken at that time (1928) only degagea a few Byzantins walls. In realite, Max Mallowan later undertook 1937 to 1939. For three seasons, he explored what he called 'Temple in the eyes' (Epoque d'-Djemdet Nasr) and 'Palais de Naram-Sin' (Akkad epoque). In the east of this major site, a survey on the CH site of anterior occupations (Obeid epoque). In that epoque, Mallowan could only use the terminology developed in the lower Mesopotamie, although it was quite eloignee. Other surveys (in ER, FS, HH) revelop important layers of the third and second millennium. Everything was quickly published, immediating after the second guerr2. This was quite enough to indicate the importance of this major site. The works therefore returned in 1976 under the leadership of the regret David Oates, who, following his work in Nimrud and Tell el Rimah in Northern Iraq, had forced to leave the country in 1968. Transferring his scientific interests to Syria and still helping Joan Oates, he led BRAK 14 campaigns until 1993. On retirement from his 1982 post as professor of archaeology from Western Asia at the Institute of Archaeology of the University of London, until his disappearance in 2004, he appointed the volumes of the final publication of his work, the first two of which he had the pleasure of publishing (Vol. 1, The Mitanni and Old Babylonian periods, 1997 and Vol. 2, Nagar in the third millennium BC, 2001). The third one, which will focus on the levels of the fourth millennium, is under preparation. From 1994, a new team, this time under the leadership of Roger Matthews, opened, on the basis of a three-year programme, numerous surveys on the whole ...