Results for 'François Laruelle'

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  1. François Laruelle y la constante crística del Hombre-en-persona. Aproximación analítica y breve crítica teológica.Juan Manuel Cabiedas - 2022 - Gregorianum 103 (3):561-585.
    This study critically explores, in the light of Christian theology, the singular inter- pretation that François Laruelle (1937) makes of the figure of Christ and his relation- ship with human being. First, we approach the way in which Laruelle’s Christology challenges the abidance between the apostolic narrative and the believing compre- hension about the unity between the Mystery of God and the Event of Jesus Christ. According to Laruelle, Christ has not only raised human freedom beyond (...)
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  2. François Laruelle: A Biography of Ordinary Man - On Authorities and Minorities. [REVIEW]Ekin Erkan - 2019 - Cincinnati Romance Review 46:119-123.
    François Laruelle has rightfully earned the title of contemporary French philosophy’s archetypical heretic, having fostered the “non-standard” method of univocal genericity and spurred an altogether radical praxis, inciting a new generation of loyal followers that include Jason Barker and Ray Brassier. Laruelle’s method, often referred to as “non-philosophy” (though “non-philosophy” is an abbreviation of “non-standard philosophy”), withdraws from the metaphysical precept of separating the world into binarisms, perhaps epitomized by the formative division between “universals” and “particulars” in (...)
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  3. General theory of victims François Laruelle, translated by Jessie Hock and Alex dubilet malden, ma: Polity press, 184 pp. $19.95. [REVIEW]Eric D. Meyer - 2018 - Dialogue 57 (4):935-936.
    A review of Francoise Laruelle's General Theory of Victims, which places Laruelle's theory in the context of post-colonial theories of the subaltern subject after Gayatri Spivak and Edward Said. The review questions whether Laruelle's General Theory of Victims really allows the so-called victims to speak for themselves, or simply represents another attempt by Western (French?) intellectuals to speak to/through the victims, for their own political and theoretical purposes.
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  4. (Non-)Human Identity and Radical Immanence: On Man-in-Person in François Laruelle's Non-Philosophy.Alex Dubilet - 2017 - In Rocco Gangle & Julius Greve (eds.), Superpositions: Laruelle and the Humanities. New York: Rowman & Littlefield International. pp. 31-45.
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  5. On Laruelle and the Radical Dyad: Katerina Kolozova's Materialist Non-Humanism.Ekin Erkan - 2019 - Cultural Logic: A Journal of Marxist Theory and Practice 23:72-82.
    As one of the seminal theorists further developing François Laruelle’s politically-poised “non-standard philosophy,” Katerina Kolozova’s approach to animality and feminism is part of a particular post-humanist Marxist continuum (which includes Rosi Braidotti, Luce Irigaray, Donna Haraway and N. Katherine Hayles). Nonetheless, Kolozova distinguishes herself from this lineage by adhering to Laruelle’s method, liquidating philosophy of its anthropomorphic nexus. Thus, Kolozova also belongs to a more recently inaugurated and nascent tradition, working in tandem with post-Laruellean philosophers of media, (...)
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  6. Laruelle Qua Stiegler: On Non-Marxism and the Transindividual.Ekin Erkan - 2019 - Identities: Journal for Politics, Gender and Culture 16 (1-2).
    Alexander R. Galloway and Jason R. LaRiviére’s article “Compression in Philosophy” seeks to pose François Laruelle’s engagement with metaphysics against Bernard Stiegler’s epistemological rendering of idealism. Identifying Laruelle as the theorist of genericity, through which mankind and the world are identified through an index of “opacity,” the authors argue that Laruelle does away with all deleterious philosophical “data.” Laruelle’s generic immanence is posed against Stiegler’s process of retention and discretization, as Galloway and LaRiviére argue that (...)
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  7. « Sur la possibilité d'une révolte immanente commethéorie et comme pratique. Lire Laruelle avec Marx ».Katerina Kolozova - 2019 - In Maryse Dennes, John Ó Maiolearca & Anne-Françoise Schmid (eds.), A Philosophie non-standard de François Laruelle. Classiques Garnier.
    [a chapter in a volume edited by DENNES (Maryse), Ó MAIOLEARCA (John), SCHMID (Anne-Françoise) (dir.), a Philosophie non-standard de François Laruelle , p. 127-135 La révolte ou la rébellion immanente est sans but, parce que sa seulesource et sa seule tendance est de se protéger contre la violence de l’aliénation,afin de défendre l’homme-en-homme qui est déterminé par sa vulnérabilitéradicale. Toute lutte politique émane du diktat de la rébellion immanente,celle du vécu radicalement solitaire. La lutte est une singularité radicale (...)
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  8. A Non-Philosophical Approach to the Sociology of Religious Pluralism: International Conference on Religion in a Pluralistic Society, Jadavpur University and Lancaster University 7-9 April 2016 at Jadavpur University, Kolkata.Swami Narasimnhananda - manuscript
    This paper follows Francois Laruelle’s non-philosophy and his non-religion and non-theology to suggest anon-philosophical approach to the sociology of religious pluralism. The entanglements of experiences of the religious end-user are analysed vis-a-vis Laruelle’s thought and a dogma free inclusive approach to religion is envisaged.
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  9. Toward a Radical Metaphysics of Socialism: Marx and Laruelle.Katerina Kolozova - 2015 - Brooklyn New York: Punctum Books.
    Departing from the conventional readings of Karl Marx’s Capital and other of his works, by way of François Laruelle’s “radicalization of concepts,” Katerina Kolozova identifies a theoretical kernel in Marx’s thought whose critical and interpretative force can be employed without reference to its subsequent interpretations in the philosophical mainstream. The latter entails a process of abstracting a philosophical legacy — or rather, of putting it in brackets — and then codifying a history of a learned interpretation established in (...)
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  10. (1 other version)Structure, Matter and Pure Form: Marx, Laruelle and Irigaray (transcript of a lecture).Katerina Kolozova - 2017 - Journal for Politics, Gender and Culture 14 (1):62-83.
    We will also problematize the concept of subjectivity and its centrality as problematized by Marx himself. We will consider his counter-proposal to look at things objectively, but not in the positivist sense of objectivity. It is not akin to object-oriented ontology either, because it looks like it is merging the subject and the object or that there the object is treated from a subjective position. I will explain this particular idea in Marx and that will lead us to the proposal (...)
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  11. My Approach to Non-Philosophy Has Always Been Political: On Non-Philosophy, Materialist Feminism, the Politics of the Suffering Body, and the Non-Marxist Reading of Marx.Katerina Kolozova & Jan Susa - 2020 - Contradictions 4 (2):127-138.
    Katerina Kolozova is a Macedonian philosopher whose publications from last two decades aim to analyze various topics using François Laruelle’s “non-philosophy” or “non-standard philosophy.” Non-philosophy could be roughly described as radicalized deconstruction: Laruelle claims that not everything can be grasped by a philosophy: for Laruelle, “philosophy is too serious an affair to be left to the philosophers alone.”1 Non-philosophy opposes the “principle of sufficient philosophy” through which philosophy determines and decides what is real. According to (...), the ultimate limit of philosophical thought and its self-proclaimed sufficiency lies in its inherent tendency to close itself in a transcendental system of autofetishist conceptions, which presume that one can grasp the Real (“The Real is neither capable of being known or even ‘thought,’ but can be described in axioms. [...] Even ‘immanence’ only serves to name the Real which tolerates nothing but axiomatic descriptions or formulations.”) by a philosophical thought, or that the Real could be mediated only through human thought. Laruelle criticizes this tendency of philosophy, which is usually expressing itself through the structure of “philosophical Decision.” (“To philosophize is to decide Reality and the thoughts that result from this, i.e. to believe to be able to order them in the universal order of the Principle of Reason [Logos].”) Katerina Kolozova use Laruelle’s non-philosophy to explore more explicitly political topics. In the Cut Of Th e Real (2014), she criticized certain dogmatism of poststructuralist philosophy and feminist theory, namely their symptomatic rejection of the Real and the One. In Toward a Radical Metaphysics of Socialism (2015) and The Lived Revolution (2016) Kolozova presented a rereading of Marx, whose work she found relevant for the critique of speculative philosophical dimension of the capitalist economy, embodied in the 2008 global finance crisis, and in the latter book, she explored the possibility of a new political solidarity, based on “bodies in pain.” Kolozova doesn’t call to philosophically reconstruct Marx’s thought for the current situation, but she goes back to Marx with the help of Laruelle’s non-Marxism, contrary to the usual approach of Marxist philosophers, who often try to create certain philosophical system of Marx’s work. Together with Eileen A. Joy, Kolozova edited the anthology After the “Speculative Turn” (2016), which addressed recent realist and materialist tendencies in feminist philosophy. In her most recent book, Capitalism’s Holocaust of Animals (2019), Kolozova aimed to explore broader philosophical foundations of neoliberal capitalism, and its dealing with nonhuman animals and their suffering. According to Kolozova, “We have to start by coming to terms with what we did to the animals in the constitutive act of philosophy and via proxy to all those dehumanised that belong to the species of man ‘by courtesy’ only.” . (shrink)
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  12. The Problem of Disembodiment: An Approach from Continental Feminist-Realist Philosophy.Stanimir Panayotov - 2020 - Dissertation, Central European University
    The argument of this dissertation is that despite the intellectual gendered burden of the problem of disembodiment I define, it can be employed from within the limitations of a gendered account in feminist philosophy of the continental-realist type. I formulate the problem of disembodiment as rooted in the notion of the boundless (apeiron) associated with femininity. Both boundlessness and disembodiment are subject to radicalization in Plato (chōra) and Plotinus (to hen). Read as a dyad, they culminate in a tendency towards (...)
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  13. Post-Continental Naturalism: Equipollence between Science and Ontological Pluralism. [REVIEW]Ekin Erkan - 2020 - Rhizomes: Cultural Studies in Emerging Knowledge 36.
    Ian James has carved a rigorous analysis of four philosophers—Jean-Luc Nancy, François Laruelle, Catherine Malabou and Bernard Stiegler—who not only engage with the limits of thought through variegated, albeit embedded, disciplinary tendencies but have also, arguably, spearheaded a critical reorientation of continental philosophy, slowly opening the doors for transcending the traditional terms of the analytic-continental divide by engaging with a pluralized understanding of the sciences. A parallel plexus of American naturalist philosophy accompanies James’ analysis, as he stakes the (...)
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  14. Non-Philosophy and the uninterpretable axiom.Ameen Mettawa - 2018 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 20 (1):78-88.
    This article connects François Laruelle's non-philosophical experiments with the axiomatic method to non-philosophy's anti-hermeneutic stance. Focusing on two texts from 1987 composed using the axiomatic method, "The Truth According to Hermes" and "Theorems on the Good News," I demonstrate how non-philosophy utilizes structural mechanisms to both expand and contract the field of potential models allowed by non-philosophy. This demonstration involves developing a notion of interpretation, which synthesizes Rocco Gangle's work on model theory with respect to non-philosophy with (...)'s critique of hermeneutics. I use Alexander Galloway's interpretation of "The Truth According to Hermes" as a case study of the limits non-philosophy sets upon its use as a basis for philosophical models, in contrast to arguments by Gangle regarding non-philosophy's greater genericity in comparison to philosophy. (shrink)
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  15. Theories of the Immanent Rebellion: Non-Marxism and Non-Christianity.Katerina Kolozova - 2012 - In John Mullarkey & Anthony Paul Smith (eds.), Laruelle and Non-Philosophy. Edinburgh University Press. pp. 209-226.
    (a chapter in Laruelle and Non-Philosophy, ed. John Mullarkey and Anthony Paul Smith) Orthodox reverence of transcendental constructs such as 'dialectical materialism' and the inability to reduce them to chôra - mere transcendental material instead of finished conceptual wholes - is what disables the completion of the project of stepping out of philosophy which Marxism initially set for itself (in the Theses on Feuerbach). In order to radicalise its position, argues Laruelle, and place itself outside philosophy, Marxism has (...)
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  16. What Is Worth Salvaging in Modernity.Katerina Kolozova - 2022 - In Jeffrey R. Di Leo & Zahi Anbra Zalloua (eds.), Understanding Barthes, understanding modernism. New York: Bloomsbury Academic. pp. 183-195.
    In what follows I will provide an explication of what the principle of philosophical sufficiency (PPS) refers to as conceptualized by François Laruelle, whereas, at the moment, suffice it to say that it is comparable to Marx’s extolling of the principle of praxis over that of philosophy as a critique of the philosophical “self-mirroring,” a thesis that pervades Critique of Hegel’s Philosophy in General (Marx, Manuscripts), German Ideology (1968), Theses on Feuerbach (1969). The self-mirroring thought (philosophy is) subsumes (...)
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  17. The Artifact of Non-Humanity A Materialist Account of the Signifying Automaton and Its Physical Support in a Fantasized Unity.Katerina Kolozova - 2021 - Philosophy Today 65 (2):359-374.
    The scope of the paper is to present the concept of the radical dyad of the “non-human,” in an attempt to think radical humanity in terms of Marxian materialism, which is the product of approaching Marx’s writings on “the real” and “the physical” by way of François Laruelle’s non-philosophical method. Unlike posthumanism, inspired by critical theory and the method of poststructuralism, the theory of the non-human, as a radical dyad of technology in the generic sense of the word (...)
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  18. Mad Speculation and Absolute Inhumanism: Lovecraft, Ligotti, and the Weirding of Philosophy.Ben Woodard - 2011 - Continent 1 (1):3-13.
    continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...)
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  19. An Immanence without the World.Alex Dubilet - 2021 - Qui Parle 1 (30):51–86.
    This essay proposes to rethink the conceptual associations that bind immanence to the secular and oppose it to (divine) transcendence. It asks: What if immanence is divorced from the conceptual opposition between the world and its openings to (divine) other(s), between enclosure and the trace of a transcendent outside? What might arise if immanence is severed from its link with secularity, if it ceases to be merely another conceptual support in secularism’s metaphysical armature? To pursue these questions, the essay engages (...)
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  20. From organic subjectivity to internal reality. [REVIEW]Ekin Erkan - 2020 - Radical Philosophy 2 (7):119-122.
    A review of Michel Henry's Marx (2020) that focuses on the later philosophical-economic body of his works.
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  21. Eros Beyond the Automaton of Commodification.Katerina Kolozova - 2018 - In Ine Gevers (ed.), Robot Love: Can We Learn from Robots About Love? Lannoo Publishers.
    (A chapter in the book edited by Ine Gevers, Robot Love: Can We Learn from Robots About Love?) Similarly to the method employed by Marx in his analysis of the capital and to de Saussure’s structuralist explanation of language, I suggest we conceive the categories in question as materially conditioned while resulting into full abstraction in the process of analysis. Thus, instead of theorising in terms of the anthropologically (and philosophically) conditioned phantasm of a “digital subjectivity” or a “cyborg self,” (...)
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  22. François Hemsterhuis, Sophyle ya da Felsefe Üzerine.Arif Yildiz & François Hemsterhuis - 2022 - ViraVerita International Interdisciplinary Encounters 15 (1):292-320.
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  23. Direct reference, meaning, and thought.Francois Recanati - 1990 - Noûs 24 (5):697-722.
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  24. Relational belief reports.François Recanati - 2000 - Philosophical Studies 100 (3):255-272.
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  25. Advancing the Metascientific Program. First Dialogue.François Maurice & Martín Orensanz - 2024 - Mεtascience: Scientific General Discourse 3:68-100.
    What follows is a dialogue between Maurice and Orensanz, in which they will discuss some key topics stemming from Bunge’s oeuvre. The objective of this dialogue is to advance the metascientific program even further. The main points that will be discussed can be presented as a series of questions: Is it possible to prove that the external world exists? What is matter? Is the part-whole relation transitive? What is the difference between systems and assortments? Do fictional objects have a function (...)
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  26. What’s Left of Philosophy?François Maurice - 2024 - Mεtascience: Scientific General Discourse 3:300-312.
    We continue our examination of the idea that there is a sub-discipline in philosophy of science, philosophy in science, whose researchers use philosophical tools to advance solutions to scientific problems. Rather, we propose that these tools are standard epistemic, cognitive, or intellectual tools at work in all rational activity, and therefore these researchers engage in scientific or metascientific research.
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  27. Ethics Without Sentience: Facing Up to the Probable Insignificance of Phenomenal Consciousness.François Kammerer - 2022 - Journal of Consciousness Studies 29 (3-4):180-204.
    Phenomenal consciousness appears to be particularly normatively significant. For this reason, sentience-based conceptions of ethics are widespread. In the field of animal ethics, knowing which animals are sentient appears to be essential to decide the moral status of these animals. I argue that, given that materialism is true of the mind, phenomenal consciousness is probably not particularly normatively significant. We should face up to this probable insignificance of phenomenal consciousness and move towards an ethic without sentience.
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  28. The Fodorian fallacy.François Recanati - 2002 - Analysis 62 (4):285-89.
    In recent years Fodor has repeatedly argued that nothing epistemic can be essential to, or constitutive of, any concept. This holds in virtue of a constraint which Fodor dubs the Compositionality Constraint. I show that Fodor's argument is fallacious because it rests on an ambiguity.
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  29. (1 other version)L'habilitation des nouveaux préposés aux bénéficiaires par le groupe de pairs dans les organisations gériatriques de type CHSLD au Québec.François Aubry & Yves Couturier - 2012 - Revue Phronesis 1 (2):5-14.
    The aim of this article is to show how the integration of new nursing assistants in nursing homes in Quebec can be analyzed as a process of “enablement” or identity construction of the recruits by peer group through two specific phases: experienced nursing assistants quickly judge the ability of the recruit to support the heavy workload during the phase known as “orientation”, selecting recruits by this criterion; and they will transmit some informal competences to recruits selected and considered able to (...)
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  30. What Forms Could Introspective Systems Take? A Research Programme.François Kammerer & Keith Frankish - 2023 - Journal of Consciousness Studies 30 (9):13-48.
    We propose a new approach to the study of introspection. Instead of asking what form introspection actually takes in humans or other animals, we ask what forms it could take, in natural or artificial minds. What are the dimensions along which forms of introspection could vary? This is a relatively unexplored question, but it is one that has the potential to open new avenues of study and reveal new connections between existing ones. It may, for example, focus attention on possible (...)
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  31. Deferential concepts: A response to Woodfield.François Recanati - 2000 - Mind and Language 15 (4):452–464.
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  32. The illusion of conscious experience.François Kammerer - 2019 - Synthese 198 (1):845-866.
    Illusionism about phenomenal consciousness is the thesis that phenomenal consciousness does not exist, even though it seems to exist. This thesis is widely judged to be uniquely counterintuitive: the idea that consciousness is an illusion strikes most people as absurd, and seems almost impossible to contemplate in earnest. Defenders of illusionism should be able to explain the apparent absurdity of their own thesis, within their own framework. However, this is no trivial task: arguably, none of the illusionist theories currently on (...)
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  33. Against Moorean Defences of Speciesism.François Jaquet - 2023 - In Hugo Viciana, Antonio Gaitán & Fernando Aguiar (eds.), Experiments in Moral and Political Philosophy. Routledge.
    Common sense has it that animals matter considerably less than humans; the welfare and suffering of a cow, a chicken or a fish are important but not as much as the welfare and suffering of a human being. Most animal ethicists reject this “speciesist” view as mere prejudice. In their opinion, there is no difference between humans and other animals that could justify such unequal consideration. In the opposite camp, advocates of speciesism have long tried to identify a difference that (...)
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  34. Referential/attributive: A contextualist proposal.Francois Recanati - 1989 - Philosophical Studies 56 (3):217 - 249.
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  35. Speciesism and tribalism: Embarrassing origins.François Jaquet - 2022 - Philosophical Studies 179 (3):933-954.
    Animal ethicists have been debating the morality of speciesism for over forty years. Despite rather persuasive arguments against this form of discrimination, many philosophers continue to assign humans a higher moral status than nonhuman animals. The primary source of evidence for this position is our intuition that humans’ interests matter more than the similar interests of other animals. And it must be acknowledged that this intuition is both powerful and widespread. But should we trust it for all that? The present (...)
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  36. What is Metascientific Epistemology?François Maurice - 2024 - Mεtascience: Scientific General Discourse 3:22-51.
    Metascientific epistemology differs from any philosophical epistemologies in its aims, objects and methods. Through an examination of Mario Bunge’s epistemology, we will show that the main objective of metascientific epistemology is the development of a unified representation of the epistemic transformations of scientific knowledge through the study of the epistemic operations necessary for its acquisition, creation and validation, that its objects of study are scientific con-structs, and that its methods do not differ from those expected to be found in any (...)
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  37. Sentientism Still Under Threat: Reply to Dung.François Kammerer - 2024 - Journal of Consciousness Studies 31 (3):103-119.
    In 'Ethics Without Sentience: Facing Up to the Probable Insignificance of Phenomenal Consciousness' (Kammerer, 2022), I argued that phenomenal consciousness is probably normatively insignificant, and does not play a significant normative role. In 'Preserving the Normative Significance of Sentience' (Dung, 2024), Leonard Dung challenges my reasoning and defends sentientism about value and moral status against my arguments. Here I respond to Dung's criticism, pointing out three flaws in his reply. My conclusion is that the view that phenomenal consciousness is distinctively (...)
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  38. Can you believe it? Illusionism and the illusion meta-problem.François Kammerer - 2018 - Philosophical Psychology 31 (1):44-67.
    Illusionism about consciousness is the thesis that phenomenal consciousness does not exist, but merely seems to exist. Embracing illusionism presents the theoretical advantage that one does not need to explain how consciousness arises from purely physical brains anymore, but only to explain why consciousness seems to exist while it does not. As Keith Frankish puts it, illusionism replaces the “hard problem of consciousness” with the “illusion problem.” However, a satisfying version of illusionism has to explain not only why the illusion (...)
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  39. The Pragmatics of What is Said.François Recanati - 1989 - Mind and Language 4 (4):295-329.
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  40. How can you be so sure? Illusionism and the obviousness of phenomenal consciousness.François Kammerer - 2022 - Philosophical Studies 179 (9):2845-2867.
    Illusionism is the thesis that phenomenal consciousness does not exist, but merely seems to exist. Many opponents to the thesis take it to be obviously false. They think that they can reject illusionism, even if they conceded that it is coherent and supported by strong arguments. David Chalmers has articulated this reaction to illusionism in terms of a “Moorean” argument against illusionism. This argument contends that illusionism is false, because it is obviously true that we have phenomenal experiences. I argue (...)
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  41. The Limits of Metalinguistic Negotiation: The Role of Shared Meanings in Normative Debate.François Schroeter, Laura Schroeter & Kevin Toh - 2022 - Canadian Journal of Philosophy 52 (2):180-196.
    According to philosophical orthodoxy, the parties to moral or legal disputes genuinely disagree only if their uses of key normative terms in the dispute express the same meaning. Recently, however, this orthodoxy has been challenged. According to an influential alternative view, genuine moral and legal disagreements should be understood as metalinguistic negotiations over which meaning a given term should have. In this paper, we argue that the shared meaning view is motivated by much deeper considerations than its recent critics recognize, (...)
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  42. Contextual Dependence and Definite Descriptions.François Recanati - 1987 - Proceedings of the Aristotelian Society 87:57-73.
    François Recanati; IV*—Contextual Dependence and Definite Descriptions, Proceedings of the Aristotelian Society, Volume 87, Issue 1, 1 June 1987, Pages 57–74, h.
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  43. The Normative Challenge for Illusionist Views of Consciousness.Francois Kammerer - 2019 - Ergo: An Open Access Journal of Philosophy 6.
    Illusionists about phenomenal consciousness claim that phenomenal consciousness does not exist but merely seems to exist. At the same time, it is quite intuitive for there to be some kind of link between phenomenality and value. For example, some situations seem good or bad in virtue of the conscious experiences they feature. Illusionist views of phenomenal consciousness then face what I call the normative challenge. They have to say where they stand regarding the idea that there is a link between (...)
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  44. What’s Wrong with Speciesism.François Jaquet - 2022 - Journal of Value Inquiry 56 (3):395-408.
    The prevalent view in animal ethics is that speciesism is wrong: we should weigh the interests of humans and non-humans equally. Shelly Kagan has recently questioned this claim, defending speciesism against Peter Singer’s seminal argument based on the principle of equal consideration of interests. This critique is most charitably construed as a dilemma. The principle of equal consideration can be interpreted in either of two ways. While it faces counterexamples on the first reading, it makes Singer’s argument question-begging on the (...)
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  45.  82
    The Economics of JEM: Evidence for Estrangement.François Claveau, Jacob Hamel-Mottiez, Conrad Heilmann & Alexandre Truc - manuscript
    We present bibliometric evidence for increasing estrangement between the philosophy of economics and economics itself. Our analysis centers on research articles published in the Journal of Economic Methodology (JEM) between 1994 and 2021. We analyze the citations within these research articles, in particular with respect to the citations of economics. Our results are fourfold. (1) The share of economic citations in JEM articles has been decreasing. (2) The remaining economic citations in JEM articles are increasingly older relative to citation patterns (...)
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  46. Indirect Defenses of Speciesism Make No Sense.François Jaquet - 2024 - Pacific Philosophical Quarterly 105 (3):308-327.
    Animal ethicists often distinguish between direct and indirect defenses of speciesism, where the former appeal to species membership and the latter invoke other features that are simply associated with it. The main extant charge against indirect defenses rests on the empirical claim that any feature other than membership in our species is either absent in some humans or present in some nonhumans. This paper challenges indirect defenses with a new argument, which presupposes no such empirical claim. Instead, the argument from (...)
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  47. A debunking argument against speciesism.François Jaquet - 2019 - Synthese 198 (2):1011-1027.
    Many people believe that human interests matter much more than the like interests of non-human animals, and this “speciesist belief” plays a crucial role in the philosophical debate over the moral status of animals. In this paper, I develop a debunking argument against it. My contention is that this belief is unjustified because it is largely due to an off-track process: our attempt to reduce the cognitive dissonance generated by the “meat paradox”. Most meat-eaters believe that it is wrong to (...)
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  48. Presentation. Metascientific Epistemology.François Maurice - 2024 - Mεtascience: Scientific General Discourse 3:10-18.
    This presentation introduces the third issue of Mɛtascience, a journal dedicated to metascientific research. It highlights ten contributions from authors with diverse backgrounds, exploring various aspects of Mario Bunge's thought and metascientific epistemology. The issue is divided into four categories: Studies on Bunge's System, Metascientific Contributions, Applications of Bungean Thought, and Around Metascience. Key topics include the characterization of metascientific epistemology, its distinction from philosophical epistemologies, and its focus on scientific constructs and epistemic operations. The issue explores applications of Bunge's (...)
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  49. Qui peut sauver la morale? Essai de métaéthique.François Jaquet & Hichem Naar - 2019 - Paris: Ithaque. Edited by Hichem Naar.
    Vous pensez peut-être que la peine de mort est injuste ? Ou que l’avortement est moralement acceptable ? Se pourrait-il alors que vous vous trompiez ? C’est en tout cas l’avis des théoriciens de l’erreur. D’après ces philosophes, tous les jugements moraux sont faux parce qu’ils présupposent à tort l’existence de faits moraux à la fois objectifs et non naturels. Organisé autour de ce défi nihiliste, le présent ouvrage aborde les principales théories métaéthiques comme autant de tentatives, plus ou moins (...)
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  50. Prudential Parity Objections to the Moral Error Theory.François Jaquet - 2023 - Journal of Ethics and Social Philosophy 24 (1).
    According to the moral error theory, all moral judgments are false. Until lately, most error theorists were local error theorists; they targeted moral judgments specifically and were less skeptical of other normative areas. These error theorists now face so-called “prudential parity objections”, according to which whatever evidence there is in favor of the moral error theory is also evidence for a prudential error theory. The present paper rejects three prudential parity objections: one based on the alleged irreducible normativity of prudential (...)
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