B.K.Matilal, and earlier J.F.Staal, have suggested a reading of the `Nyaya five limb schema' (also sometimes referred to as the Indian Schema or Hindu Syllogism) from Gotama's Nyaya-Sutra in terms of a binary occurrence relation. In this paper we provide a rational justification of a version of this reading as Analogical Reasoning within the framework of Polyadic Pure Inductive Logic.

We characterize those identities and independencies which hold for all probability functions on a unary language satisfying the Principle of Atom Exchangeability. We then show that if this is strengthen to the requirement that Johnson's Sufficientness Principle holds, thus giving Carnap's Continuum of inductive methods for languages with at least two predicates, then new and somewhat inexplicable identities and independencies emerge, the latter even in the case of Carnap's Continuum for the language with just a single predicate.

We propose and investigate an Analogy Principle in the context of Unary Inductive Logic based on a notion of support by structural similarity which is often employed to motivate scientific conjectures.

We extend the framework of Inductive Logic to Second Order languages and introduce Wilmers' Principle, a rational principle for probability functions on Second Order languages. We derive a representation theorem for functions satisfying this principle and investigate its relationship to the first order principles of Regularity and Super Regularity.

In this study, we extracted facial action units (AUs) data during a Hearthstone tournament to investigate behavioural differences between expert, intermediate, and novice players. Our aim was to obtain insights into the nature of expertise and how it may be tracked using non-invasive methods such as AUs. These insights may shed light on the endogenous responses in the player and at the same time may provide information to the opponents during a competition. Our results show that player expertise may be (...) characterised by specific patterns in facial expressions. More specifically, AU17 (chin raiser), AU25 (lips apart), and AU26 (jaws drop) intensity responses during gameplay may vary according to players' expertise. Such results were obtained by training a random forest classifier to test whether we can use these three AUs alone to accurately detect players' expertise. The classifier reached 0.75 accuracy on 5-fold cross-validation, after balancing the class weights, and 0.85 after having applied the Synthetic Minority Over-sampling Technique (SMOTE) function. These results suggest that AUs can be effectively used to discriminate different levels of expertise in competitive video game players. (shrink)

In this study, we analyzed the blinking behavior of players in a video game tournament. Our aim was to test whether spontaneous blink patterns differ across levels of expertise. We used blink rate, blink duration, blink frequency, and eyelid movements represented by the Eye Aspect Ratio (EAR) to train a machine learning classifier to discriminate between different levels of expertise. Classifier performance was highly influenced by features such as the mean, standard deviation and median EAR. Moreover, further analysis suggests that (...) blinking rate and blink duration are likely to increase along with the level of expertise. We speculate this may be indicative of a reduction in cognitive load and lowered stress of expert players. In general, our results suggest that EAR and blink patterns can be used to identify different levels of expertise of video game players. (shrink)

L'empathie est un mode émotionnel qui associe le point de vue d'autrui à des sensations physiologiques. Ce phénomène a tendance à être plus important envers certaines personnes qu'envers d'autres. Or, il existe parfois de bonnes raisons morales de promouvoir une empathie plus égalitaire. Notre hypothèse de psychologie morale est qu'il est possible d'utiliser l'imagination, et en particulier sa dimension volontaire et sa transparence aux émotions, pour corriger certains biais empathiques.

The Paris Convention on Climate Change is a convention under the United Nations Framework Convention on Climate Change that deals with greenhouse gas emission reduction, coordination and financing issues. The Convention shall enter into force from 2020. The Paris Climate Convention is an international environmental law with stronger social norms than other international law areas. Furthermore, the national characteristics of the norm have been doubled as a result of adopting the nationally determined contribution as the most important mechanism. (...) In this context, this paper examines the issues of the Paris Climate Convention at the international legal level. We examine the issue of enhancing normative efficiency through international trials of the Paris Convention and the International Court of Justice. Second, we examine possible conflicts between the Paris Climate Convention and the WTO law. This is to look at the bilateral issues between the WTO and the Parisian climate treaty, which represents the interests of developmentalists in the basic framework of the confrontation between developmentalists and environmentalists. Of course, when the two norms are in harmony, the normative effectiveness of the Paris Climate Convention is increased. Third, we briefly discuss the role of the domestic courts in raising the Paris Climate Convention, human rights issues, and normative effectiveness. In the end, the Paris Climate Convention enhances the normative effectiveness and suggests ways for lawyers and key actors to move forward. (shrink)

Spoken sentences have parts. Therefore they take time to speak. For instance, when you say, “Socrates is running”, you begin by uttering the subject term ("Socrates"), before carrying on to the predicate. But are the corresponding predications in thought also composite? And are such thoughts extended across time, like their spoken counterparts? Peter Abelard gave an affirmative response to both questions. Alberic of Paris denied the first and, as a corollary, denied the second. Here, I first set out Abelard’s (...) account. I then present a series of arguments against Abelard, reconstructed from (sometimes fragmentary) manuscripts associated with Alberic’s school. I conclude with an observation about present philosophy of language: this twelfth-century debate points to some undefended (and largely unstated) assumptions common to our latest thinking about propositions. I highlight this by presenting recent accounts of two philosophers with radically different outlooks: Jeffrey King and Peter Hanks. Both their accounts take many of the same things for granted, as the Alberican criticisms make plain. (shrink)

One feature of language is that we are able to make mistakes in our use of language. Amongst other sorts of mistakes, we can misspeak, misspell, missign, or misunderstand. Given this, it seems that our metaphysics of words should be flexible enough to accommodate such mistakes. It has been argued that a nominalist account of words cannot accommodate the phenomenon of misspelling. I sketch a nominalist trope-bundle view of words that can.

Aujourd’hui délaissées, parfois devenues gênantes, les collections médicales furent pourtant à l’avant-garde du renouveau de la médecine au début du XIXe siècle, avant que celle-ci ne devienne la médecine telle que nous la connaissons aujourd’hui. Selon une vision courante de l’histoire de la médecine, les collections médicales auraient perdu de leur utilité lorsque la médecine a accédé au statut de science expérimentale, les musées d’anatomie faisant alors place aux laboratoires. Les collections d’anatomie-pathologie comme le musée Dupuytren ne seraient que le (...) reliquat de cette histoire, le témoignage d’un échec méthodologique à opposer aux succès de la physiologie expérimentale. Cette narration de l’histoire de la médecine est-elle cependant correcte ? Dans quels buts épistémologiques les médecins ont-ils créé ces collections ? Quelles connaissances cherchaient-ils à obtenir par ce biais ? Plus généralement, pourquoi collecter en médecine – et en science – et pourquoi collectionner ? Pour répondre à ces questions, je m’intéressai principalement dans cette contribution aux pratiques de collecte et de collection chez les médecins de la Société Anatomique de Paris au XIXe siècle et au rôle joué par ces pratiques dans la construction de la collection Dupuytren. (shrink)

Cette contribution propose une analyse comparée de la manière dont Bernard de Fontenelle, pour l’Académie des sciences de Paris, et Samuel Formey, pour l’Académie des sciences et des belles-lettres de Berlin, théorisent le rôle et le mode de fonctionnement des académies, ainsi que leur inscription dans la catégorie générale d’histoire de l’esprit humain. Cela permet de montrer comment leur fonction épistémologique est en étroite relation avec le statut politique qui leur est conféré.

Les défenseurs d'Ion Antonescu considèrent l'acte du roi Mihai I comme une erreur tragique ou une « grave erreur politique », affirmant que le roi aurait dû attendre encore un mois ou deux pour que le Maréc lui-même exige un armistice. L'historien Neagu Djuvara a déclaré que ces « conditions plus faciles » qu'aurait obtenues Ion Antonescu « sont de pures fables », en réalité Antonescu avait l'intention de donner aux Allemands une pause pour quitter la Roumanie. Entre le 24 (...) et le 26 août, l'armée roumaine a vaincu les derniers points de résistance allemande, avec l'aide de volontaires civils. Jusqu'au 28 août, il n'y avait plus de troupes allemandes à Bucarest et ses environs, et jusqu'au 31 août, toutes les troupes allemandes du pays étaient expulsées. Le 10 février 1947 a lieu la cérémonie de signature du Traité de paix de Paris entre les puissances alliées et associées et la Roumanie. Les Alliés n'ont pas reconnu la Roumanie comme une nation co-belligérante, la considérant comme une « alliée de l'Allemagne hitlérienne ». La frontière avec l'URSS et la Bulgarie a été fixée dans son état en janvier 1941, mais la Roumanie a repris le nord de la Transylvanie, suite à la reconnaissance que la Roumanie « a agi dans l'intérêt de toutes les Nations Unies » après le 23 août 1944. -/- DOI: 10.13140/RG.2.2.32483.02086. (shrink)

This paper investigates how later medieval intellectuals dealt with perspectiva – the medieval discipline of optics, which had seen considerable popularity in Latin Europe since the 13th century and was epitomized in several “books of knowledge” of differing scopes, levels of difficulty and intended audience. This paper is focused narrowly on one of these intellectuals – Reimbotus de Castro (fl. 1350s–1380s), who was not only personal physician to the Roman Emperor Charles IV but was also a diligent copyist and abbreviator (...) of many quadrivial and medical texts, and the owner of several codices now kept in the Bibliotheca Palatina. One of these codices, Pal. lat. 1380, includes two optical treatises copied by Reimbot himself. A closer reading of these texts, hitherto unnoticed by historians of medieval science, provides fresh insight into the reception of optical knowledge in the intellectual milieu of Paris in the 1360s, when Reimbot resided here. The first text is Reimbot’s reportatio of lectures on the famous optical textbook Perspectiva communis by John Peckham; the second is Reimbot’s redaction of the unknown optical compendium Perspectiva cum sit una. Finally, this paper addresses the issue of why optics was interesting at all for people at the intersection of the scholarly and courtly communities like Reimbot (and late medieval scholars generally). It is suggested that medieval optics, being useful for astronomical observations, could be considered a sort of auxiliary discipline for astrology and astrological medicine. (shrink)

Cette contribution propose une analyse comparée de la manière dont Bernard de Fontenelle, pour l’Académie des sciences de Paris, et Samuel Formey, pour l’Académie des sciences et des belles-lettres de Berlin, théorisent le rôle et le mode de fonctionnement des académies, ainsi que leur inscription dans la catégorie générale d’histoire de l’esprit humain. Cela permet de montrer comment leur fonction épistémologique est en étroite relation avec le statut politique qui leur est conféré.

This paper inquires into how the new techniques of 14th-century physics, especially the doctrines of the maxima and minima of powers and the latitudes of forms, were applied to the issue of propagation of light. The focus is on several Prague disputed questions, originating between 1377 and 1409, dealing with whether illumination has infinite or finite reach and whether illumination’s intensity remains constant (uniformis) or is rather uniformly decreasing (uniformiter difformis). These questions are contextualised through examination of Oxford, Paris, (...) and Prague sources of the era (John Dumbleton, John Buridan, Nicole Oresme, Albert of Saxony, Henry of Langenstein, John of Holland) to construct a fresh survey of late medieval theories of light. Along the way, the discovery of a hitherto unknown Prague disputation from the 1370s is announced, and new evidence for the dating and Central European dissemination of Jacobus de Sancto Martino’s De latitudinibus formarum and Nicole Oresme’s Questiones super Geometriam is uncovered. (shrink)

This paper describes the scientific practices of the anatomists from the Société Anatomique de Paris (1803–1873) who were collecting anatomical and pathological specimens in Nineteenth-Century Paris and which led to the building of the anatomy and pathology Musée Dupuytren (1835–2016). The framework introduced by Robert Kohler to describe collecting sciences (2007) is useful as a tool to identify the set of diverse practices within pathological anatomy in nineteenth-century Paris. However, I will argue that anatomy and pathology collecting (...) had specific features compared to most collecting sciences. Two main collecting practices could be distinguished: first, “finding” anatomical specimens and second, keeping these specimens. The first kind of practices were at least rhetorically and explicitly motivated by Auguste Comte’s positive philosophy. But “finding” an anatomy or pathology specimen could not be completely compared to finding an object or making a simple observation, as dissecting as well as some experimental practices were also involved. Heterogeneous practices thus coexisted within collecting in anatomy and pathology. Epistemological as well as pragmatic tensions arose. On top of Kohler’s framework, I introduce Sabina Leonelli’s concept of “data journey” to offer a narrative of the diversity of collecting practices involved in the Société Anatomique de Paris and the Musée Dupuytren. I use the concept to analyse how this diversity of practices impacted knowledge production. (shrink)

Review of Dowek, Gilles, Computation, Proof, Machine, Cambridge University Press, Cambridge, 2015. Translation of Les Métamorphoses du calcul, Le Pommier, Paris, 2007. Translation from the French by Pierre Guillot and Marion Roman.

In the texts that presented the theoretical assumptions of the Parc de La Villette, Bernard Tschumi used a large number of terms that contradicted not only the traditional principles of composing architecture, but also negated the rules of social order and the foundations of Western metaphysics. Tschumi’s statements, which are a continuation of his leftist political fascinations from the May 1968 revolution, as well as his interest in the philosophy of French poststructuralism and his collaboration with Jacques Derrida, prove that (...) terms such as disruption, dissociation, disfunction, disjunctions and dispersion not only referred to architectural problems but also applied to political criticism and the deepest foundations of thinking itself. His collaboration with Derrida manifested itself primarily in the publication La Case Vide: La Villette, 1985, in which the architect’s design drawings and texts explaining his concepts related to the Park de La Villette were accompanied by an extensive essay by Derrida, which included theoretical problems taken up by Tschumi in a philosophical context. Architectural and philosophical issues were also combined during seven discussion meetings organised by Peter Eisenman, invited by Tschumi to collaborate on the design of the Parc de La Villette. Eisenman, who, like Tschumi, invited Derrida to participate in the design of the park and also led to the publication of Chora L Works: Jacques Derrida and Peter Eisenman, in which his ideas were confronted with Derrida’s philosophical text. In this case, Derrida’s essay was not a direct commentary on the architect’s concepts, but rather a reflection on the question of the chôra presented by Plato in Timaeus. During the discussion and in his essay, Derrida pointed out that the chôra is a component of the created world, yet it does not belong to it, but precedes it. The originality of the chôra is so radical that she also precedes all the factors of creating the world, including ideas and the Demiurge. Thus a thesis appeared in the metaphysics of the West that the chôra is a form of active abyss, in relation to which all beings are secondary, both those perfect (as ideas or God) and those created, such as the world, things, people or language. This leads to the conclusion that the chôra does not exist, because all existence is a derivative of the chôra. Nor could the chôra be described, since it is a form of developing a space that is preceded by a lack of space characteristic of the chôra. Derrida intended the chôra to be an instance with an exceptional degree of transcendentalism, an anti-metaphysical instance, but also an a-theological one. However, this attempt failed, both in the field of secular philosophy and in the field of theology. Derrida’s characteristics of the chôra to strengthen its transcendentalism and negation of metaphysics had to be expressed in a language that immediately produces new concepts and a new metaphysics that reproduces the categories of the beginning, the origin or the foundation known from earlier philosophical traditions. All forms of criticism of metaphysics are also inspired by negative, apophatic and mystical theology. The undermining of many concepts of permanent meaning and the introduction of new concepts of unstable meaning, characteristic of the philosophy of deconstruction, had many features of originality, but it was directed towards problems whose solutions repeat, with the use of new vocabulary, the findings known in culture since Democritus. Thus, if apophatic philosophy can be regarded as deconstruction avant la lettre, then deconstruction itself in its late versions began to take on the features of a new religion. The exchange of inspiration between theology and deconstruction was manifested in a series of scientific conferences and publications in which Derrida’s philosophical concepts were interpreted within the scope of religious thought. Theological threads began to be found in such concepts of deconstruction as différance or the chôra, while at the same time Derrida himself undertook in his philosophy to study problems such as the Other (L’Autre) or Impossible (Impossible), which belonged to newer theological traditions. As a consequence of the new problems, the deconstruction became closer to the features of a new religion. Philosophy, at least from Kant’s time, has tried to create a system that would take over from religion the tasks of setting moral and political goals. Similarly, Derrida has directed his interest towards the problems of democracy and ethics, which would enable their renewal. Attempts to create a new religion (cleared of old metaphors), a new community or a new democracy bring problems and threats which may be no less troublesome than the previous systems. All promises of freedom carry with them threats, the greater the more they strive for perfection. The renewal of existential orders, sometimes carried out by means of violent changes, is a certain repetitive feature of human cultures. Deep changes, however, do not protect against the return of both old gods and old demons. Tschumi and Derrida were shaped in their youth by the atmosphere of leftist rebellion against the moral and political limitations of ossified communities and the imperfections of democracy. The ethical theme distinguishes many of their works, including the Parc de La Villette. The opposition to the metaphysical traditions of philosophy and architecture contained in this park was prompted by specific political situations and resulted from bringing political issues to the level of philosophical considerations. Achievements made at the level of pure concepts were then subject to elevation, to a kind of sacralization, which made them religious concepts. The deconstruction reached for the stratus of the new religion especially when it found its followers and began to generate moral obligations. In the new situation, terms such as the chôra, l’autre or the Impossible were absolutized and in relation to them a cult and attitude of adoration emerged. The Parc de La Villtette then gained new post-secular meanings, which allow it to be assigned the function of a Temple of Otherness (L’Autre) and Impossible. (shrink)

Tschumi believes that the quality of architecture depends on the theoretical factor it contains. Such a view led to the creation of architecture that would achieve visibility and comprehensibility only after its interpretation. On his way to creating such an architecture he took on a purely philosophical reflection on the basic building block of architecture, which is space. In 1975, he wrote an essay entitled Questions of Space, in which he included several dozen questions about the nature of space. The (...) questions he formulated could be regarded as analogous to the situation in the philosophy of the time, in which the interest in questioning the most obvious forms of understanding the world and intellectual categories increased. The research on space is an area common to many fields of natural sciences, humanities and artistic creation, but it also deals with other problems, such as issues of experience. The concept of space-time continuum proposed by Hermann Minkowski drew attention to the identity of time and space with the events taking place. Probably regardless of the postulates of physicists commenting on Einstein’s discoveries, also in philosophy it increased the importance of the concept of the event which became dominant in Heidegger’s latest work Contributions of Philosophy. Of the event. Furthermore, Tschumi’s reflections on space entered into relation with the problem of experience, which aroused the interest of a group of French philosophers trying to assimilate Georges Bataille’s concept of “inner experience”. Both Tschumi and Derrida referred to Bataille because his views could be used not only to modify the concept of the subject, but also to change the understanding of what constitutes the area of architecture. The discussion on experience has led to the recognition that the subject is not sovereign, but actually a form of what is on their outside. Such insights make it possible to treat the area of the Parc de La Villette as existing mainly when it is organised by its users. The decisive features of the Park are its assumptions, according to which it is a variety of active void that leads to agreeing new social relations with it. The park does not force to participate in already existing moral or political communities, but tries to move into an unknown future in which the scope of free functioning of individuals will be increased. Doubts about the principles of functioning of the individual self and its discovery as a whole composed of non-coherent parts, as well as its dependence on its own depth full of disordered forces, influenced the understanding of architecture as a set of contradictions whose source is a fundamental void anticipating the empty phenomenal space. The use of this phenomenal void in architecture, as well as the rejection of the whole and unity, had a specific political purpose and drew its inspiration from political analyses. In the Parc de La Villette, metaphysics and politics were brought closer together because the philosophy of void was used to create new conditions for community action. It can be argued that the source of this philosophy was the perception of errors in existing societies dependent on the shortcomings of traditional metaphysics. Spacing (espacement) was one of the key terms in Derrida’s philosophy, which was also combined with the concepts of différance and chôra. The study of the nature of space, especially its transition from the level of pure possibility to the level of sensual phenomenon, also contributes to understanding how well designed space can have an impact on its audience. This explanation is based on Tschumi’s assumption that the space of the Parc de La Villette contradicts the integrating approaches and instead exposes contradictions, but it does so in a way that combines incompatible properties into a single piece of architecture. The specificity of such integration is similar to the invention of a musical phrase, which is an ideological message: moral and political. Such a thesis may raise doubts, however, if both the clearly adopted assumptions and those deduced from the work allow for their ↪Quart Nr 2(52)/2019 logically ordered presentation then to a limited extent it may be assumed that the work has achieved a connection between a specific philosophy of space and its practical application. Derrida combined the problem of spatiality with the problem of transcendental imagination in Kant’s philosophy, who in the first version of Critique of Pure Reason assumed that pure imagination precedes the appearance of time and space, even in their transcendental forms. The imagination in such a situation can be described as a factor activating time and space, which indicates what function is played by movement in this activity. This leads us to recognize that the ultra originary source of pure forms of sensual intuition is movement, which in early Greek philosophy was identified with void and its lack of resistance to phenomena occurring in it. Derrida’s philosophy in search of a certain super-transcendental source of time and space pointed to différance which, like void or the chôra, does not have material features or even any other form of being. Différance is the primary cause of the disruption of motionlessness and the introduction of activity into motionless time and space, thus its activity can be described as spacing (espacement). Derrida’s discoveries in this respect are not entirely original, because Hegel already pointed out when examining the present that it is primarily a differential relation (differente Beziehung), which, being seemingly neutral, influences the present with supernatural force and makes it unidentifiable with itself. Differente Beziehung must similarly influence the originary space, negating its initial character by multiplying its divisions and expanding its boundaries. Différance acts by revealing contradictions wherever there is apparent undifferentiation. Tschumi, composing the Parc de La Villette as a variety of void and a set of incompatible layers, followed the rules of différance or the chôra: he made void visible together with its saturation with contradictions. If space can be considered to be the result of the activity of difference, such activity has a certain regularity, which influences the behaviour of its observers. Differences or contradictions fall into a certain rhythm, which can be considered a manifestation of transcendent order. The problem is that what can be considered the source of such order, namely the logos or God, is partly disorder and error. According to descriptions contained in Timaeus, the world is a combination of forces that drive to order with forces of erroneous necessity that resounds in every order and forces it to return to disorder. Derrida denied the possibility of understanding différance as a theological value, even if it were a negative or apophatic theology, but no categorical denial could be perfect. The assumption that différance or the chôra are not endowed with any substance properties cannot deny their activity, and thus a certain force. Already since Democritus, philosophy has multiplied the names of such a force and the contradictory variety of its manifestations, never forgetting also the necessity for reason to withdraw from the possibility of giving its correct characteristics. Such a withdrawal may be interpreted as an expression of respect and, in certain situations, as a cult of the force that precedes reasonableness. The Parc de La Villette, which is an artistic divagation about the contradictions and forces behind them, can be considered as a place of their sublimation, and therefore as a variation of the temple of what differs from order and disorder. (shrink)

Évoquer Dante Alighieri (v. 1265-67 – 1321), c’est avant tout penser au poète de la Divine Comédie, mais c’est souvent oublier qu’il fut aussi un philosophe médiéval. C’est ce que fait (re)découvrir Ruedi Imbach dans son opuscule paru chez Vrin en 2023. Il y regroupe quatre articles afin de démontrer que Dante se considérait lui-même comme un philosophe, et que l’histoire de la philosophie peut à bon droit s’en souvenir ainsi. Il ne s’agit pas là d’une simple querelle de titre, (...) puisque ce double regard, à la fois philosophique sur son œuvre poétique et critique sur son œuvre philosophique1, permet de découvrir une pensée plus méconnue de cette période, surtout dominée par les universitaires parisiens. Nonobstant sa forme de compilation, l’ouvrage s’articule autour des grands axes présentés dès les premières pages : l’analyse touche à la conception du langage chez Dante, à sa philosophie politique et au dialogue qu’il entretient avec la tradition philosophique. À travers chaque sujet, Imbach soutient que le fil conducteur de la pensée de Dante est l’élévation, à rebours de ses contemporains, de l’éthique au-dessus de la métaphysique. (shrink)

November 4th-5th, 2012 at Kyoto University. Organizers: Hisashi Nakao & Pierre-Alain Braillard.

In the traditional sense, a work of art creates an illustration of the outside world, or of a certain text or doctrine. Sometimes it is considered that such an illustration is not literal, but is an interpretation of what is visible, or an interpretation of a certain literary or ideological message. It can also be assumed that a work of art creates its own visual world, a separate story or a separate philosophical statement. The Parc de La Villette represents the (...) last of these possibilities: it is a philosophical statement that develops the premises derived from poststructuralist philosophies and the philosophy of deconstruction. The uniqueness of its being status, however, is that it does so not only at the level of the theoretical assumptions, but also through its functioning as an active philosophical work. This means that a park is a happening philosophy. Its activity, however, does not refer only to the present tense, but is also an attempt to penetrate the future, all otherness and impossibility. This kind of activity assumes that the work, in a sense, does not yet fully exist, but is also still produced in the processes of its interpretation. The theoretical foundations of the park included texts by Bernard Tschumi, in which he questioned traditional ways of creating a work of architecture, postulating in return the use of a long series of negations, which were comparable to the crisis of metaphysics characteristic of contemporary philosophy. It is therefore no coincidence that the publication containing Tschumi’s theoretical text on Parc de La Villette was accompanied by an essay by Jacques Derrida developing some of the architect’s concepts. The next step in integrating philosophy into the process of park design was a series of discussions between Peter Eisenman and Derrida, who completely moved the creation of the park into the world of thoughts, without accentuating the need for their realization in the material reality. The main topic of these discussions was the problem of the chôra, which was taken up by later commentators and used to interpret the park as a work in which the philosophy of the beginning is manifested relating to issues of politics, morality and religion. The park was therefore interpreted as a space of invention within the scope of creating new rules of functioning of the community and democracy. Thinking about the political future may, however, exceed the horizon of ordinary expectations. Although philosophical thought is always connected with contemporary problems and metaphysics sometimes intertwines with current politics, yet at the same time the customs of philosophy also include crossing horizons and thinking about absolute otherness and impossibility. Initially, the chôra, différance, Absolute Otherness (tout autre) and the Impossibile were concepts of pure philosophy of atheistic character, but with the further development of the discussion, more and more theological motifs began to emerge. One of the reasons for this phenomenon was the fact that radical negations of all being, which were contemplated in contemporary philosophy (by Heidegger and Derrida, among others), had previously been manifested in negative and apophatic theologies (by Master Eckhart, among others). Also the category of the “Other”, taken from Emmanuel Levinas, was clearly connected with the thought about God. A further reason for connecting the chôra with the theological thought was the interest in the philosophy of deconstruction expressed by some theologians. Caputo in particular managed to persuade Derrida to participate in discussions on the current status of religion. In the late period of Derrida’s writing, further statements on religious topics appeared. All these reasons led to posing a question about the identity of the chôra and God. Although there were no satisfactory conclusions on this issue, the discussion was also important to create an interpretation of the park as a place of worship. The chôra, representing, according to Plato, the preoriginal emptiness is the place of every beginning, but it turns out that it is not neutral to the being created in it. The chôra deposits itself in every being as an irremovable beginning that interferes with its stability. The chôra, therefore, forces us into a palintropical movement, but it also turns out to be a pure compulsion, an erring necessity and a fundamental force from which, in the human perception, motifs useful to the individual and to the community are extracted. All definitions of this force, including its anthropomorphisation, are formulated in such a way that they allow for building private and collective morality upon them. Such definitions are changed depending on variable political situations. It is difficult to determine whether in the processes of changes in the formulation of “God’s names” any essential value is retained, which is not subject to change. The current definitions of the chôra (God?), which can be found, for example, in the philosophy of Caputo, stress that she is a combination of various and contradictory forces. This characteristic inherits much of Plato’s concept, reminds us of Master Eckhart’s views on Gottheit and, at the same time, is not unfamiliar to Tschumi, whose essays were an apologia of contradictions. The current concept of chôra, transferred into the sphere of politics, is the praise of social diversity and the protection of the difference from the forces of order. In the Parc de La Villette, the future community and democracy were elevated as a system of safe existence of individuals in all their singularity. The park is a temple of a future community in which individual beings have nothing in common. (shrink)

The influence of surrealism and Philippe Soupault on William Carlos Williams' poetry.

This is a review of Monika Michalowska's critical edition of question 3 from Richard Kilvington's questions commentary on the Sentences by Peter Lombard. It is published in open access under a CC BY 4.0 license.

Nous autres réfugiés [We refugees], is the title of a brief but disruptive essay that in January 1943, at 37 years old, Hannah Arendt [1906-1975] published in the American Jewish magazine The Menorah Journal (Arendt, 1943). The article —which has an obvious autobiographical connotation, although how much existential reflection that is positioned from the point of the refugee's point of view cannot be reduced solely to this dimension—was posthumously reprinted in The Jew as Pariah, edited by Ron H. Feldman (1978, (...) pp. 55-56) and on compiled together with forty other texts by the author, written between the 1930s and 1960s, in the edition prepared by Feldman and Jerome Kohn from his The Jewish Writings (2007, pp. 264-274). (shrink)

Après avoir consacré à Descartes de nombreuses études, parmi lesquelles les monumentales L’homme des passions (Albin Michel, 1995) et Les Méditations métaphysiques de Descartes (PUF, 2005), ainsi que, plus récemment, Le style de Descartes (Manucius, 2013), Denis Kambouchner nous offre Descartes n’a pas dit. Ce livre contient un errata des propos prêtés à Descartes dans l’enseignement, dans les représentations collectives, dans des publications généralistes ou même dans certains travaux spécialisés, et propose de corriger quelques-unes des erreurs les plus sérieuses. D’après (...) Kambouchner, la philosophie cartésienne, en réalité très nuancée et raffinée, est régulièrement victime de simplifications excessives. (shrink)

Luc Brisson’s translation and challenging interpretation of the Parmenides stands out as one of the most influential contributions to contemporary exegesis of Plato’s arguably most controversial dialogue. While acknowledging its many virtues, the essay rejects Brisson’s understanding of the text’s focus and purpose. Brisson’s methodological assumptions are especially discussed and proven to be highly questionable on account of a rather straightforward transfer of the doxographical concerns which Plato is supposed to share with contemporary historians of Parmenides’ philosophy.

This is a review (in French) of the French translation and edition of D.M. Armstrong's Universals: An Opiniated Introduction.