This article addresses the problem of veracity in ancient historiography. It contests some recent views that the criteria of truth in historical writing were comparable to the standards of forensic rhetoric. Against this I contend that the historians of antiquity did follow their sources with commendable fi delity, superimposing a layer of comment but not adding independent material. To illustrate the point I examine the techniques of the Alexander historian, Q. Curtius Rufus, comparing his treatment of events with a range (...) of other sources that reflect the same tradition. The results can be paralleled in early modern historiography, in the dispute between J. G. Droysen and K. W. Krüger on the character of Callisthenes of Olynthus. Both operate with the same material, but give it different “spins” according to their political perspectives. There is error and hyperbole, but no deliberate fiction. (shrink)

When a cryogen spurt is applied to the skin surface for tens of milliseconds, cooling remains localized in the epidermis, leaving the temperature of deeper hemangioma vessels unchanged. The objective of this study was to compare the efficacy and safety of noncooled laser treatment vs. cryogen spray cooling plus laser treatment for cutaneous hemangiomas in a large series of patients. A retrospective review was conducted of 164 patients treated with the pulsed dye laser over an 8-year period. Eighty-two patients (...) received NC-LT using light doses of 5.5 to 8 J per square centimeter. Subsequently, 82 patients received CSC-LT using light doses of 9 to 10 J per square centimeter. The primary efficacy measure was quantitative assessment of improvements in lesional volume, texture, and color. Safety was evaluated for each treatment group by monitoring for adverse effects. Based on chi-squared analysis, there were clinical and significant differences in the number of treatments, and improvement in volume and texture of the CSC-LT group compared with the NC-LT group. Permanent adverse effects were not observed in either group. In conclusion, CSC permitted the use of higher incident light doses for treatment of cutaneous hemangiomas, resulting in fewer treatments required and better improvement in lesional volume and texture. (shrink)

The importance of employment exchanges in the governance of mass unemployment in the 1930s presented social researchers with a rich site for the investigation of the meaning of unemployment from a governmental perspective, or more precisely, of how that meaning is encoded into social spaces. Comparing writing from the 1930s and earlier with my own contemporary research in Jobcentres, Benefits Agencies and Jobcentre Plus offices facilitates an understanding of how that meaning, and its literally concrete means of deployment, has (...) shifted. Observation conducted in these institutional spaces adds an empirical dimension to extant discursive analyses of the governance of unemployment. Broadly, there has been a move from an overt, gendered stigmatization of being without paid work as a moral failing deserving of penance in the 1930s employment exchange, to an attempt to discursively rearticulate unemployment with a mainstream nexus of work-consumerism in Jobcentre Plus. These changes are also indicative of broader societal shifts in the values ascribed to work and consumerism, and the ways in which a governmentally consecrated subjectivity can be achieved. (shrink)

Drawing on Moreno's cognitive-affective theory of learning with media, this research aims to investigate the effectiveness of different multimedia glosses on learners' vocabulary acquisition and reading comprehension in a CALL environment. A total of 160 university students who learnt English as a foreign language in four classes participated in the study and were exposed to one of the four conditions: L2 definition only, L2 definition coupled with audio, L2 definition plus video, and L2 definition with picture. Participants were asked (...) to read eight hypermediated reading texts. Reading comprehension as well as vocabulary acquisition were measured using a pretest–posttest design. The results show first that all these four conditions led to students' vocabulary gains. More specifically, participants who had access to L2 definition plus picture and plus videos achieved significantly higher scores than the other two groups, L2 definition coupled with audio and L2 definition only. Concerning reading comprehension, all multimedia glossing presentation led to better reading comprehension, but no differences were found among all the glossing groups. The questionnaire and interview data indicate that students preferred L2 definition coupled with video and picture glosses, followed by audio and L2 definition only. The results reflect that multimedia glossing presentation creates a different effect on students' vocabulary acquisition and reading comprehension, respectively. They also provide pedagogical implications for learning in times of COVID-19. (shrink)

El estudio de dos formularios notariales del siglo vii/xiii, uno sirio y el otro andalusí, muestra que el discurso sobre las modalidades de comunicación escrita preceptuadas para los jueces refleja una estrecha relación entre la doctrina y la realidad de la práctica legal. Uno de los aspectos de esta relación es el cambio que tuvo que experimentar la doctrina discursiva bajo la presión de las prácticas judiciales cotidianas.

© 2015 American Cancer Society. BACKGROUND: Ethnic minorities, especially African Americans and Latinos, bear a disproportionate burden of colorectal cancer, as reflected in incidence, cancer stage, and mortality statistics. In all ethnic groups, first-degree relatives of CRC cases are at an elevated disease risk. However, underuse of CRC screening persists and is particularly evident among minority groups. The current study tested a stepped intervention to increase CRC screening among an ethnically diverse sample of FDRs of CRC cases. METHODS: A statewide (...) cancer registry was used to recruit CRC cases and through them their FDRs. Relatives who were not current on CRC screening were randomized to intervention or usual-care control arms. The stepped intervention consisted of ethnically targeted and individually tailored print materials followed by telephone counseling for those unscreened at 6 months. RESULTS: The study sample of 1280 individuals consisted of 403 Latino, 284 African American, 242 Asian, and 351 white FDRs. Statistically significant effects were observed for the cumulative print plus telephone intervention at 12 months and the print intervention alone at 6 months. The effect of the print intervention alone versus the cumulative interventions was not statistically significantly different. Stratified analyses indicated that the intervention was effective among white, Latino, and Asian individuals, but not among African-Americans. CONCLUSIONS: Overall, the intervention was effective in increasing screening rates. Oversampling racial/ethnic minorities allowed for the examination of effects within subgroups, revealing no effect among African American individuals. This finding illustrates the importance of including sufficient numbers of participants from diverse ethnic subgroups in intervention research to enable such stratified analyses. Cancer 2015;121:2951-2959. (shrink)

Rereading Renée C. Fox's “A Sociological Perspective on Organ Transplantation and Hemodialysis,” published in 1970, one is likely to be struck more by continuity than by change. The most pressing of the social, policy, and ethical concerns that Fox raised remain problematic fifty years later. We still struggle with scientific and clinical uncertainty, with the boundary between experimentation and therapy, and with the cost of organ replacement therapies and disparities in how they are allocated. We still have an imperfect (...) understanding of transplant immune responses. We still debate when a potential donor “actually” dies, and we still seem to think better empirical criteria could harmonize the diverse religious, cultural, and socioeconomic values of patients, providers, third‐party payers, and policy‐makers. Organ transplantation was for Fox both a particular case unfolding in time and an entryway for discussing the difficult moral questions presented by many new medical technologies in a context of high demand and limited resources. (shrink)

The immediate perception after 9/11 was that we were entering a world of “new terrorism”: new actors, new tactics, new responses. And yet more than a decade later, it seems that not much has really changed, or that the changes have been contextual rather than structural. Authors have used the modifier “new” in many different ways, creating a contested and confused understanding of what terrorism is and how it appears in the world. The same applies to how one defines terrorism, (...) examines its domains and forms, delineates its actors and strategies, or compares it to state violence and fear in international relations. This raises the question of why scholars, rather than agreeing on a definition of terrorism, have focused on its many contexts, applications, and psychologies, concluding that there is a substantial and significant difference between the old and the new terrorism. However, when one tests this notion of the “new terrorism” against the case of Al-Qaeda, one finds that the tactical changes, primarily technological, as well as those in motivation and organization, are hardly new, and that the structural, ideological, and political features of terrorism have remained fundamentally the same. (shrink)

The constitutional monarchy of present-day Britain hardly seems the same sort of institution as fourteenth-century feudal kingdoms, but Dante’s Monarchia (c. 1313) and Walter Bagehot’s The English Constitution (1872) share fundamental assumptions about what the purpose and strengths of monarchy are. In the Monarchia, Dante lays out the essential attributes of monarchy that endure even today: authority, impartiality, and unity. Dante values and promotes monarchy as final arbiter of conflicts, sole just judge without cupidity, and unifying will. More than 550 (...) years later, Bagehot, despite his distrust concerning the Crown’s actual effectiveness, conceives of monarchy in surprisingly similar terms. The monarch is ‘the regulating wheel of our Constitution’, an authority outside and above partisan politics, and the ‘dignified’, ‘intelligible’, unifying element of government. In both cases, the monarch functions as the government’s source of impartial, unifying authority – whether monarch or Parliament ultimately wields that authority. The broad outlines of monarchy are surprisingly similar for both writers, suggesting a basic continuity in the conceptualization of monarchy from the fourteenth to the nineteenth century (and beyond) and an abiding store of reserve symbolism within the monarchic concept that writers, thinkers, and politicians throughout those centuries are able to tap at will. (shrink)

This article argues that, despite their differences as thinkers, Toril Moi and Catherine Malabou offer surprisingly similar critiques of Derrida. Both doubt the political utility of Derridean thought. Both have also expressed reservations about the coherence and ongoing interest of his philosophy. By describing the unacknowledged similarities in their arguments, and by contextualizing them, this article tries to uncover what is and is not original in these "new" critiques. Ultimately, grappling with these challenges provides a useful means of rediscovering what (...) remains unthought and exciting about Derrida. (shrink)

This article examines the 2008 report of the Quebec Government’s Consultation Commission on Accommodation Practices Related to Cultural Differences which was co-authored by Charles Taylor. Summarizing its main themes, it identifies points of intersection with Taylor’s political thought. Issues of citizen equality, including gender equality, secularism, integration and interculturalism, receive special attention.

The “A-not-B” error is consistent with an old memory principle, Jost's Law. Quantitative properties of the effect can be explained by a dynamic model for habituation that is also consistent with Jost. Piaget was well aware of the resemblance between adult memory errors and the “A-not-B” effect and, contrary to their assertions, Thelen et al.'s analysis of the object concept is much the same as his, though couched in different language.

Changing the world is difficult. One reason is that the most important problems, like climate change, racism, and poverty, are structural. They emerge from our collective practices: laws, economies, history, culture, norms, and built environments. The dilemma is that there is no way to make structural change without individual people making different—more structure-facing—decisions. In Somebody Should Do Something, Michael Brownstein, Alex Madva, and Daniel Kelly show us how we can connect our personal choices to structural change and (...) why individual choices matter, though not in the way people usually think. -/- The authors paint a new picture of how social change happens, arguing that our most powerful personal choices are those that springboard us into working together with others—warehouse worker Chris Smalls’s unionization at Amazon is one powerful example. Taking inspiration from the writer Bill McKibben, they stress how one “important thing an individual can do is be somewhat less of an individual.” -/- Organized into three main parts, the book first diagnoses the problem of “either/or” thinking about social change, which stems from the false choice of making better personal choices or changing the system. Then it offers a different way to think about social change, anchored in a new picture of human nature emerging across the social sciences. Finally, the authors explore ways of putting this picture into practice. Neither a how-to manual nor an activist’s guide, Somebody Should Do Something pairs stories with science (plus some jokes) to help readers recognize their own power, turning resignation about climate change and racial injustice into actions that transform the world. (shrink)

Much of the attention of philosophy of science, history of science, and psychology in the twentieth century has focused on the nature of conceptual change. Conceptual change in science has occupied pride of place in these disciplines, as either the subject of inquiry or the source of ideas about the nature of conceptual change in other domains. There have been numerous conceptual changes in the history of science, some more radical than others. One of the most radical (...) was the chemical revolution. In the seventeenth century, chemists believed that the processes of combustion and calcination involved the absorption or release of a substance called phlogiston. On this theory, when an ore is heated with charcoal, it absorbs phlogiston to produce a metal; when a metal is burned, it releases phlogiston and leaves behind a residue, or calx. The concept of phlogiston derived from a quite complex Aristotelian/medieval structure that included three concepts central to chemical theory: sulphur, the principle of inflammability; mercury, the principle of fluidity; and salt, the principle of inertness. All material substances were believed to contain these three principles in the form of earths. The phlogiston theory held that in combustion, the sulphurous earth (phlogiston) returns to the substance from which it escaped during some earlier burning process in its history, and that in calcination the process is reversed. However, chemists also knew that a calx is heavier than the metal from which it was derived. So, the theory implies that phlogiston has a negative weight, or a positive lightness. This did not present a problem, though, because it was compatible with the Aristotelian elements of fire and air (the others being earth and water), which were not attracted towards the center of the earth. The development of the oxygen theory of combustion and calcination by Lavoisier in the late eighteenth century has been called the chemical revolution because it required replacing the whole conceptual structure with, for example, different concepts of substance and element and new concepts of oxygen and caloric. In the new system, it was no longer possible to believe in the existence of substances with negative weight. According to the oxygen theory, oxygen gas is released in combustion and absorbed in calcination. Thus calx is metal (substance) plus oxygen, rather than metal minus phlogiston. The concept of phlogiston was eliminated from the chemical lexicon. The reconceptualization of chemical phenomena that took place in the chemical revolution made possible the atomic theory of matter, which, as we know, posits quite different constituents of material substances from the principles central to the earlier conceptual structure. Just what constitutes conceptual change, how it relates to theory change, and how it relates to changes in belief continues to be a subject of much debate. Clearly, though, as the preceding example demonstrates, the three are significantly interrelated. (shrink)

It is known that the science of recitation is one of the important branches of Islamic sciences in terms of its subject. It is stated that the science of recitation is intertwined with the Qurʾān and has an important place in terms of tafsīr, ḥadīth and law sciences. In this respect, it is understood that the recitation of Yaʿqūbis one of the ten sound recitations accepted as authentic and mutawātir (Consecutive). Although there are comparative works in whichYaʿqūb's recitation is mentioned (...) together with other recitations, it is striking that there is no study in whichYaʿqūb's recitation is handled separately. In this study, it is aimed to clarify the issues in Yaʿqūb’s recitation, even though they are not in other recitations. It is understood that Yaʿqūb’s recitation has some differences compared to other recitations and contains some unique features. In this respect, these issues specific to Yaʿqūb reading are frequently encountered in dictionaries and tafsīr sources. In this article, it is planned to evaluate the recitation of Yaʿqūb in two parts. In the first chapter, the procedural rules of Yaʿqūb recitation are given and the subjects are explained with the sampling method. In the second part, attention is drawn to the points where Yaʿqūb recitation differs from other recitations. What is meant by the rules of procedure in the science of recitation is the set of general rules that take place when conditions such as madd, qasr, izhār, idghām and iqlāb are met. Farsh, recitation on the other hand, is the different reading of certain words independent of these rules. There are different views on the reading of the pronoun hā, which is evaluated within the framework of the rules of procedure. Recitation imams state that it is controversial whether the pronoun hā in the dual and plural pronouns which comes after the silent letter, can be read with damma (u sound) or kasrah (i sound). When the recitation of Ya'qūb is examined, it is understood that all pronouns of this type are read with damma and this view is preferred. It is stated that there is no consensus on the use of the letter mīm, which is a sign of plurality with kasrah or damma. In this regard, Ya'qūb subordinates the letter mīm to the letter hā, Where the letter hā is pronounced damma, it reads the letter mīm as damma, and where the letter hā is pronounced as damma, it reads the letter mīm with kasrah and does not go beyond this limit. Idghām, which is used as a concept in the science of recitation, is the combination of two letters that are mutamasil, mutaqārib or mutajānis, transforming them into a single letter and forming it. It is stated that Abu 'Amr was the imam of the recitation, who practiced İdghām-ı kabir, which is one of the important subjects of the science of recitation and tajwīd (the rules of recitation), and that Ya'kūb came later. It is seen that some recitation imams on the subject of waqf (stopping) did not make any changes regarding the words dedicated on it, by complying with the way it was written in the musḥaf (the Qur’ān). However, it is striking that there are some changes in the recitation of Ya'qūb. As a concept used in the science of recitation, farsh is the reading of the words in the Qur'ān in different ways by the recitation imams and attributing each recitation to its owner. Therefore, these differences take place in all recitations and this subject is also known as Farshu'l-Khurūf or al-Furū'. When we look at the difference between farsh and usūl in the science of recitation, it is seen that the usūl is realized within the framework of certain rules, while the farsh is formed independently of these rules. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Change of Perspective in Ovid, Metamorphoses 12.11-23Margaret Worsham MusgroveIn the first of the trojan stories which dominate Metamorphoses books 12 and 13, Ovid recounts a well-known Homeric episode, the omen of the snake at Aulis; a snake climbs into a tree and eats a nestful of eight baby birds plus their mother. According to Calchas' interpretation, this omen symbolized the nine years the Greeks would besiege Troy (...) before taking it in the tenth, and is recalled for the despairing Greek army by Odysseus at Iliad 2.299-329. Ovid's version follows the Homeric story closely, with several verbal parallels. But readers of the Metamorphoses may also see another intertext, the second book of Vergil's Aeneid, Aeneas' account of the fall of Troy, the same event to which the omen looks forward.1 By playing on his readers' knowledge of the Aeneid, Ovid introduces a competing voice into his version, while ostensibly retaining the familiar Homeric story. The present paper will discuss how this intertext is activated to influence our reading of Ovid's "Iliad."2That Ovid's readers might hear Vergilian echoes in a reference to the fall of Troy should not be unexpected. In Vergil's Aeneid, the Trojan War and its aftermath had been transformed into a Trojan experience, seen through Trojan eyes. In the Iliadic section of Ovid's post-Vergilian epic, Ovid must balance his Greek-centered stories, told in greatly condensed form, with the expectations of his Roman readers. By alluding to [End Page 267] the other side of the war, Ovid is able to restore some of the layers of complexity which his brevity has removed from his Greek models, and to remind his readers of the problematic nature of victory and conquest, as Vergil had done. In the process, Ovid shows himself to be an extremely close reader of both Homer and Vergil; his use of the two of them together in this episode can even help elucidate the relationship between his two great epic predecessors.Ovid and HomerOvid's account of the omen nearly parallels Odysseus' speech in Homer; Ovid is more compact, but agrees with Homer in many respects. The visual perspective of both passages is emphatically Greek. In Homer, the story is told by an eyewitness, Odysseus, who reminds the Greek army that they had all observed the omen:(Iliad 2.301-2)Ovid, although telling the story in his own, or "first-level," narrative voice, notes that "the Greeks saw" the omen: Danai videre (Met. 12.13). In both scenes, the snake appears suddenly at a sacrifice and creeps into a plane-tree near the altar.(Iliad 2.305-10)hic patrio de more Iovi cum sacra parassent, ut vetus accensis incanduit ignibus ara, serpere caeruleum Danai videre draconem in platanum, coeptis quae stabat proxima sacris.(Met. 12.11-14)Ovid's specification that the sacrifice was being made to Jupiter illustrates an efficient technique of condensation. Although Homer says the sacrifice was generally "to the immortals" (athanatoisi, Iliad 2.306), the snake was sent by Zeus, who is also credited with its metamorphosis [End Page 268] (Iliad 2.309, 318). The presence of Zeus is necessary for the prophetic function of the snake, in Kirk's words (1985, ad Iliad 2.307-18), "since only he could determine or recognize in advance the outcome of the war." Ovid allows time for only one mention of a divinity in this scene, but includes the one deity crucial to the Homeric episode.3 When Ovid introduces the birds, every element of his sentence can be paralleled in Homer's lines:(Iliad 2.311-13)nidus erat volucrum bis quattuor arbore summa(Met. 12.15)Both Homer and Ovid place the verb "be" near the beginning of the line, followed by words for the birds themselves; both note the birds' location (the top of the tree) and number (eight, for the moment). Thus Ovid sets the stage for the portent.4But we should also consider the Homeric details which Ovid omits. First, he omits Homer's pathetic details of the birds and of their mother.(Iliad 2.314-17)Homer's... (shrink)

The study of recent ‘traditional’ Mediterranean rural economy has long been a predilection of ancient historians and archaeologists working in that area. Traditional practices and production norms have been used by ancient historians in the interpretation of the often enigmatic testimony of the ancient agronomic writers, while archaeologists have used the same information to fill in the many gaps in the material record supplied by the spade. Much of the relevant data on traditional rural economy are gleaned from the accounts (...) of early travellers or of modern geographers, ethnographers and agronomists. Butcomparandaacquired at first-hand enhance the credibility of archaeologists and ancient historians as fieldworkers, and chance summer encounters with Cretan shepherds or Cycladic fishermen are valuable currency in competitive displays at academic conferences. (shrink)

The coronavirus disease 2019 (COVID-19) crisis ought to serve as a reminder about the costs of failure to consider another long-term risk, climate change. For this reason, it is imperative to consider the merits of policies that may help to limit climate damages. This essay rebuts three common objections to carbon taxes: (1) that they do not change behaviour, (2) that they generate unfair burdens and increase inequality, and (3) that fundamental, systemic change is needed instead of (...) carbon taxes. The responses are (1) that there is both theoretical and empirical reason to think that carbon taxes do change behaviour, with larger taxes changing it to a greater extent; (2) that undistributed carbon taxes are regressive but distributing the tax receipts can alleviate that regressivity (and, in many cases, make the overall effect progressive); and (3) that while small changes for increasing democratic decision-making may be helpful, (fundamental) change takes time and the climate crisis requires urgent action. [Open access] //// -/- La crise de lamaladie à coronavirus 2019 (COVID-19) devrait servir de rappel sur les coûts de la non-prise en compte d’un autre risque à long terme, les changements climatiques. Pour cette raison, il est impératif de considérer lesmérites des politiques susceptibles de contribuer à limiter les changements climatiques. Cet essai réfute trois objections courantes aux taxes sur le carbone : (1) qu’elles ne changent pas les comportements (2) qu’elles génèrent des charges injustes et augmentent les inégalités, et (3) qu’un changement fondamental et systémique est nécessaire au lieu de taxes sur le carbone. Les réponses sont (1) qu’il existe des raisons à la fois théoriques et empiriques de penser que les taxes sur le carbone modifient effectivement les comportements, et que des taxes plus élevées les modifient dans une plus grande mesure; (2) que les taxes sur le carbone non distribuées sont régressives,mais que la distribution des recettes fiscales peut atténuer cette régressivité (et, dans de nombreux cas, rendre l’effet global progressif); et (3) que, bien que de petits changements pour l’amélioration de la prise de décision démocratique peuvent être utiles, un changement (fondamental) prend du temps et la crise climatique exige une action urgente. (shrink)

The historical inaccuracy of ‘Different ages, different ethics’ may best be shown by examination of actual examples of ethical systems from the past. One such example, taken from fifteenth-century Italy, is a highly practical catalogue of social offences, together with recommendations on the ‘restitutions’ that ought to be made following their commission, composed by Antonio Pierozzi, better known as St Antoninus, Archbishop of Florence (1389–1459). Although Antoninus writes from the perspective of an orthodox Christian prelate, most of the forms of (...) wrongdoing he discusses in De Restitutionibus can be described as offences against sociability, his sternest reprimands being directed against acts or practices which disrupt community life by causing harm to individuals or subverting social relationships. While generalisations can never be proved by appeal to a single instance, this example should assist in releasing the grip of the idea that the concerns of past people were always, as Williams puts it, ‘too distant from our own’ for their ethical ideas and our own to march in tandem. It is to be noted especially how similar many principles of this scheme are to principles that are still widely accepted today, notwithstanding some inevitable differences in application or emphasis. (shrink)

Our intuition is straightforward: yes, argumentation changes minds. It can’t be otherwise! But many cognitive and discursive habits seem to suggest otherwise. As the literature in the psychology of reasoning incessantly emphasizes, we hardly change our minds (and the minds of others) because a predisposed robust confirmation bias (or myside bias) is at work every time we argue, among other persistent cognitive illusions (Pohl, 2012), heuristics and biases (Santibáñez, 2023). To adequately answer the questions of why and how argumentation (...) changes minds, if at all, this paper frames the problem in an evolutionary perspective. My main thesis is that argumentative competence changes minds because its ultimate goal (Laland et al., 2011; Scott-Phillips, Dickins & West, 2011) is to construct the future to predict more accurately (Suddendorf, Redshaw & Bulley, 2022). This idea converges with some evolutionary analysis of other cognitive skills and cultural inventions. To explain my perspective, I use the distinction between ultimate and proximal goals of a trait, and the cultural background of argumentative competence plays a fundamental role within this distinction. Notre intuition est simple: oui, l’argumentation change les men-talités. Mais de nombreuses habitudes cognitives et discursives suggèrent le contraire. Comme le soulignent sans cesse les écrits sur la psychologie du raisonnement, nous ne changeons guère d’avis parce qu’un biais de con-firmation robuste (ou biais de-mon-côté) prédisposé est à l’oeuvre lorsque nous argumentons. Pour répondre adéquatement aux questions de pour-quoi, comment et si l’argumentation change les mentalités, je pose le prob-lème dans une perspective évolution-niste. Je soutiens que la compétence ar-gumentative change les mentalités parce que son but ultime est de con-struire l’avenir, de prédire avec plus de précision. Cela converge avec les anal-yses évolutionnistes d’autres compé-tences cognitives et inventions cul-turelles. Pour expliquer ma perspec-tive, j’utilise la distinction entre les buts ultimes et proximaux d’un trait. (shrink)

Cet article se concentre sur la dynamique de l’éducation inclusive dans le système scolaire allemand en examinant les statistiques officielles des élèves bénéficiant d’un “programme d’accompagnement personnalisé” (PAP) dans les écoles spécialisées et générales depuis 2007. Le PAP stipule qu’un élève présentant un handicap officiellement reconnu bénéficie d’une scolarité spécialisée, d’un enseignement adapté, d’un soutien supplémentaire ou de services connexes. Bien qu’ils soient censés avoir des conséquences sur l’éducation, les PAP allemands s’appuient fortement sur des classifications médicales basées sur les (...) définitions du DSM et de l’OMS en matière de handicaps et de troubles. C’est pourquoi la relation frappante entre la logique médicale et la logique éducative (particulière) se manifeste dans l’éducation inclusive et l’éducation spécialisée. Dans notre perspective longitudinale, plusieurs phénomènes intrigants illustrent les frictions et les défaillances réglementaires lorsque l’éducation inclusive est mise en œuvre dans des systèmes scolaires spécifiques à chaque pays. Nous pouvons montrer que dans le cas de l’Allemagne, le nombre d’élèves bénéficiant d’un PAP inscrits dans des écoles secondaires générales augmente de manière significative. Néanmoins, le nombre d’élèves dans les écoles spécialisées reste stable. De plus, seules certaines formes d’enseignement sont moteurs de l’éducation inclusive dans un système à filières, tel que le système allemand. Enfin, nous montrons la nature dynamique des catégories d’éducation spécialisée utilisées pour la population d’élèves bénéficiant d’un PAP inscrits dans des écoles générales au fil du temps. Certaines catégories de PAP augmentent en nombre tandis que d’autres diminuent ou restent stables. En appliquant une approche systémique, nous expliquons cette dynamique par l’opposition entre les logiques des systèmes de santé et d’éducation, qui doivent être équilibrées dans la pratique de l’éducation inclusive. (shrink)

This paper analyzes the notion of a minimal belief change that incorporates new information. I apply the fundamental decision-theoretic principle of Pareto-optimality to derive a notion of minimal belief change, for two different representations of belief: First, for beliefs represented by a theory – a deductively closed set of sentences or propositions – and second for beliefs represented by an axiomatic base for a theory. Three postulates exactly characterize Pareto-minimal revisions of theories, yielding a weaker set of constraints (...) than the standard AGM postulates. The Levi identity characterizes Pareto-minimal revisions of belief bases: a change of belief base is Pareto-minimal if and only if the change satisfies the Levi identity (for “maxichoice” contraction operators). Thus for belief bases, Pareto-minimality imposes constraints that the AGM postulates do not. The Ramsey test is a well-known way of establishing connections between belief revision postulates and axioms for conditionals (“if p, then q”). Pareto-minimal theory change corresponds exactly to three characteristic axioms of counterfactual systems: a theory revision operator that satisfies the Ramsey test validates these axioms if and only if the revision operator is Pareto-minimal. (shrink)

A book chapter (about 9,000 words, plus references) presenting an act-consequentialist approach to the ethics of climate change. It begins with an overview of act consequentialism, including a description of the view’s principle of rightness (an act is right if and only if it maximizes the good) and a conception of the good focusing on the well-being of sentient creatures and rejecting temporal discounting. Objections to act consequentialism, and replies, are also considered. Next, the chapter briefly suggests that (...) act consequentialism could reasonably be regarded as the default moral theory of climate change, in the sense that a broadly act-consequentialist framework often seems implicit in both scholarly and casual discussions of the ethics of climate change. The remainder of the chapter explores three possible responses to the threat of climate change: having fewer children to reduce the number of people emitting greenhouse gases; taxing greenhouse-gas (GHG) emissions (commonly called a “carbon tax”) to discourage GHG-emitting behavior; and reducing poverty to lessen personal, familial, and community vulnerability to the harms of climate change. (shrink)

This work deals with Mollā Gūrānı̄’s critique (d. 813/1488) of Qāḍı̄ al-Bayḍawı̄ (d. 596/1200) and Zamakhsharı̄ (d. 538/1144). The Fātiḥ̣a and Baqara sūras in his manuscript tafsı̄r “Ghāyat al-Amānı̄” are chosen as the texts to examplify Mollā Gūrānı̄’s critique. His criticism is mostly related to language, qirāʾa (recitation and vocalization of Qur’ānic text), conceptual meaning and disagreement in interpretations of the Qur’ānic verses in question. Gūrānı̄ primarly criticisez Qāḍı̄ due to his reputation among Ottoman scholars. Guranı̄ has not only criticized (...) Kādı̄ and Zamahsharı̄ in the commentary of the surahs Fātiḥ̣a and Baqara but also Taftāzānı̄ and Kavāshı̄. This clearly shows thah he is a well-versed scholar in researching especially in comperative analysis. In this study, our investigation is limited to, however, Zemakhsharı̄ and Qāḍı̄. This stuyd shows that Zemakhsharı̄ is strictly bound to Ahl al-Sunnah. Moreover, the hadith reports are considerably important for him in understanding and interpreting the Qur’ānic verses. He closely follows the interpretive traditions of early Muslim scholars, especially on the matters that Muslim scholars had an argeemnet.Summary: This study discusses the criticism of Mollā Gūrānı̄ (d. 813/1488), one of the Ottoman commentary scholars, against Qāḍı̄ al-Bayḍāwı̄ (d. 685/1286) and Zamakhsharı̄ (d. 538/1144). The two Qur’ānic Surahs Fātiḥ̣a and Baqara are chosen from his critiques in a manuscript of his commentary called Ghāyat al-Amānı̄. Mollā Gūrānı̄’s manuscript is registered in Sulaymāniye Library, Dāmād Ibrāhı̄m Pasha Section at number 146 and consists of 352 pages in total. This copy is one of the oldest among other its existent copies. The main reason of our preference of this copy is that it is both legible and at the end of the book (the farāgh part), it writes that it was proofread by his author himself and that handwriting notes at the margins of the pages belonged to the author. We have examined this copy by comparing another copy which is again in the Sulaymāniye Library, Haji Maḥmūd Efendı̄ section at number 162, consisting of 484 pages in total, comparatively. We have examined critiques of 41 verses in total from Fātiḥ̣a and Baqara surahs.Gūrānī’s critiques of Zamakhsharı̄ and Qāḍı̄ are too wide to be discussed within the limits of an article. Therefore, we have tried to briefly introduce these critiques. While presenting the commentators views, we tried to make their inexplicit expressions clear and furthermore elaborate their purposes by making use of some other resources. We have to say that we also used bracketed explanatory statements while giving commentators opinions.Most of the critiques of Gūrānı̄ are aimed at Qāḍı̄ since the latter’s commentary was one of the favourite ones among Ottoman intellectual circles. Therefore, in writing his commentary manuscript, Gūrānı̄ ambivalently both followed and criticized Qāḍı̄’s commentary. When Fātiḥ̣a and Baqara surahs are used as a base, it is evident that Gūrānı̄’s commentary Ghāyat al-Amānı̄ is a reason-based (dirāyah) in line with those of Zamakhsharı̄ and Qāḍı̄ as commentary methodology. Gūrānı̄ modelled himself so much on Qāḍı̄ in this commentary of his that it seems as an abridged copy of Qāḍı̄’s. Ghāyat al-Amānı̄ as a commentary example of Ottoman era shows that the commentary methodology of the time did not change even four hundred years after Zamakhsharı̄.It is possible to say that Gūrānı̄ criticized Zamakhsharı̄ and Qāḍı̄ in this commentary in a meticulous manner. Although many of his critiques are disputable, his rigorous approach to texts and his courage of critique, instead of imitative attitude, of Qāḍı̄’s commentary, which was held in high esteem in madrasahs of the time, and of commentary of Zamakhsharı̄, who was competent in Arabic language, is of great significance. Gūrānı̄ used a comparative scientific methodology and was a prominent. When his commentary manuscript examined it can be seen that it was not only Zamakhsharı̄ and Qāḍı̄ but also Taftāzānı̄ (d. 792/1390) and Kavāshı̄ (d. 680/1281) who got their shares from his critiques. Most of Gūrānı̄’s critiques were on the subtleties of Arabic language. He sometimes expressed his criticism using Arabic grammar rules and sometimes rhetoric requirements. His other critiques involved topics such as, conceptual meaning, verses integrity, recitation and some interpretations of verses that he disagreed with. His critical method was based on the integrity of the Qurʾān, interpretive traditions, Salaf’s views and logical contradictions. We ought to mention that Gūrānı̄ showed his strong commitment to his predecessors and scholars for matters on which they had consensus. We comprehend this commitment on occasions when he rejected the claim that, for instance, a given form of qirā’a from Salaf was wrong according to Arabic grammar in favour of Salafı̄ reciter. The aim of this study is to give an idea about commentary understandings and methods of commentators in Ottoman era and to make contribution to introducing Gūrānı̄, who criticized Zamakhsharı̄ and Qāḍı̄, two prominent commentators competent in their field, to researchers in terms of his attribute as a critic. An earlier study on his critiques made in this commentary of Gūrānı̄ only covered his critiques of Qāḍı̄ for some of his interpretations in Fātiḥ̣a and Baqara surahs. Therefore, another important factor leading to this study was to cover all critiques he made against the views and comments of both Zamakhsharı̄ and those shared by Zamakhsharı̄ and Qāḍı̄. Hence, this study aims to contribute to the fiedl as an analytical study or a translation made by researchers on this concise and handwritten manuscript.Some conspicuous features are seen in Gūrānı̄’s critiques. As he pointed out in his reviews, in case of subjects with availability of narratives (rivāyah) and of suitability of the literal meaning of verses, he did not prefer allegorical interpretation. He gives the impression that he based his reviews on Ahl al-Sunnah, and he took pains to follow Ashaʿrı̄te school of thought. Although Gūrānı̄, did not see harm in sharing the same things with Zamakhsharı̄, opposing Qāḍı̄ as regards Arabic language, he was always in opposition with Zamakhsharı̄ in relation to commitment to sectarian view and Ḥadı̄ths. It can also be said that Gūrānı̄ did not favour esoteric-allusive commentary style.It can also be said that Gūrānı̄ had sound and deep knowledge in the field of Kalām. This can be deduced from his considering Qāḍı̄’s arguments to criticize Muʿtazila as insubstantial and sometimes from his criticism of Qāḍı̄ for his careless selection of phrases he used in theological issues. Meanwhile, Gūrānı̄ criticized some views which did not belong to Qāḍı̄. For example, it is seen that he criticized Qāḍı̄ for his citation of an opinion through the phrase “it is said that” as if it was his own view by writing an annotation on the margin that it was Qāḍı̄ who said it. In our opinion, the most important thing that the critique of Gūrānı̄ shows is his scholarly identity and his outspoken character of enunciating of what he believed scholarly and conscientiously. This, also, shows the existence of critical thinking in Ottoman scholarship tradition. (shrink)

The theory of punctuated equilibrium holds that long periods of morphological stasis in fossil lineages are interrupted by bursts of geologically rapid evolutionary change. Philip Kitcher’s long and distinguished career is not directly analogous to this pattern, but his philosophy exhibits stasis and change. He has both maintained a position or line of argument consistently and shifted significantly in his views. These evolutionary patterns are on display in the volume co-edited by Mark Couch and Jessica Pfeifer, both of (...) whom were advised by Kitcher though at different institutions. The Philosophy of Philip Kitcher consists of an introduction plus 11 chapters devoted to central themes in Kitcher’s oeuvre. In each chapter, distinguished colleagues offer sustained engagement with one theme followed by a succinct and magnanimous response from Kitcher. The format is illuminating and helps display the complex evolutionary dynamics in the thought of an eminent contemporary philosopher. (shrink)

Le rôle des mathématiques dans la formation des officiers de l’armée néerlandaise, a profondément changé pendant le premier xixe siècle avec la fondation de l’Académie militaire en 1828. Les mathématiques étaient au centre de la formation. L’Académie était un des lieux les plus importants de diffusion des connaissances mathématiques aux Pays-Bas pendant la première moitié du xixe siècle, mais elle a perdu ce rôle pendant les années 1860-1870. Dans cet article, je me propose d’examiner à la fois les programmes (...) de l’Académie et le rôle central des enseignants de mathématiques de l’Académie dans la Société Mathématique néerlandaise et dans l’Académie royale des Sciences. Par ailleurs, l’évolution des mathématiques, visible dans ces deux institutions dans les années 1850, n’a pas entraîné une adaptation des programmes au sein de l’Académie. Ainsi, à partir de 1870, l’Académie a presque complètement disparu de la vie mathématique des Pays-Bas.The role of mathematics in the education of Dutch army officers changed dramatically in the early 19th century. This shift became visible with the founding of the Dutch Royal Military Academy in 1828, which shows the role of mathematics in military education shifting toward a purely pedagogical function. This change in approach, which primarily occurred in 1860’s, affected the standing and perception of an academy once highly respected in the field of mathematics. In the present work, I examine both the curricula at the Academy and the crucial role of the Academy’s mathematics instructors in the Dutch Mathematical Society and the Royal Academy of Sciences. Importantly, these two institutions managed to successfully adapt to the changing character of mathematical sciences that occurred around 185 Mathematicians at the Royal Military Academy, however, appeared to cling to an outdated view of mathematics. Failing to update their approach ultimately caused the Academy to lose its once prominent place in the Dutch mathematical community. (shrink)

CLARE PALMER | : This paper argues that there is no simple rift between animal liberation and environmental ethics in terms of strategies for environmental conservation. The situation is much more complicated, with multiple fault lines that can divide both environmental ethicists from one another and animal ethicists from one another—but that can also create unexpected convergences between these two groups. First, the paper gives an account of the alleged rift between animal liberation and environmental ethics. Then it’s argued that (...) this rift was always exaggerated. For instance, animal ethicists who prioritize aggregate animal welfare have always converged with environmental ethicists in supporting certain cases of hunting and culling, and, in doing so, they have diverged from animal rights theorists, who generally oppose these practices. Pervasive threats such as climate change make it likely that environmental ethicists will also diverge from one another in terms of the conservation strategies they support, depending on what values they prioritize. For instance, conservation strategies that protect species may not necessarily protect other environmental values such as ecosystem flourishing or wildness. The paper concludes that conservation under climate change is likely to bring both new divergences and new convergences, and that these are unlikely to take the form of a rift between animal liberation and environmental ethics. | : Cet article soutient qu’il n’existe pas un clivage simple entre le mouvement de la libération animale et l’éthique environnementale quant aux stratégies de conservation environnementale. La situation est bien plus complexe, de nombreuses lignes de faille pouvant d’une part diviser autant les spécialistes d’éthique environnementale que les spécialistes d’éthique animale et, d’autre part, créer des convergences inattendues entre ces deux groupes. L’article fait d’abord état du prétendu clivage entre le mouvement de la libération animale et l’éthique environnementale, pour ensuite démontrer l’exagération de ce clivage. Par exemple, les spécialistes d’éthique animale qui priorisent le bien-être global des animaux se sont toujours accordé avec les spécialistes d’éthique environnementale pour approuver certains cas de chasse et d’abattage, divergeant par là-même des théoriciens des droits des animaux, qui s’opposent généralement à ces pratiques. De plus, des menaces omniprésentes telles que le changement climatique auront vraisemblablement pour effet de diviser les éthiciens environnementaux selon les stratégies de conservation qu’ils préconisent en fonction de leurs valeurs prioritaires. Ainsi, les stratégies de conservation qui protègent certaines espèces ne protègeront pas nécessairement d’autres valeurs environnementales telles que l’épanouissement des écosystèmes ou la préservation de leur état sauvage. L’article tire la conclusion que, dans le contexte des changements climatiques, la question de la conservation est susceptible de soulever à la fois de nouvelles divergences et de nouvelles convergences, lesquelles ne prendront probablement pas toutefois la forme d’un clivage entre le mouvement de la libération animale et l’éthique environnementale. (shrink)

Les cinq articles réunis dans ce dossier sont le résultat d’une journée d’étude sur le change dans l’économie antique organisée à Lille 3 le 24 avril 2015. Ils traitent de l’organisation du change à l’époque hellénistique en s’arrêtant plus particulièrement aux exemples de Délos et de l’Égypte, où la richesse des inscriptions et des papyrus fait apparaître deux situations très différentes : le change était libre dans la place commerciale de Délos, alors qu’il était soumis à (...) un monopole royal en Égypte ptolémaïque. Une analyse approfondie de la documentation permet d’observer ce que cela entraîne pour la circulation des monnaies, l’établissement des taux de change et le statut des changeurs dans les deux régions. Cette rencontre a également permis de confronter les points de vue divergents des auteurs sur l’allagè et le kollybos ptolémaïque. Les trois derniers articles mettent en évidence les différences d’interprétation qui en découlent. (shrink)

This paper applies Israel Kirzner’s theory of entrepreneurship and the Austrian theory of capital to the theory of the firm. In particular, it explores why some firms are better able to react to exogenous change than others, especially when that change is negative. The argument is that firms that have structures of physical and human capital that are more “flexible” are better able to adapt to exogenous change. In this context, flexibility is understood in terms of Lachmann’s (...) notions of the substituability and complementarity of capital. Flexible capital structures are ones in which elements can be more easily substituted for. Such flexibility carries a trade-off in terms of lost productivity from using less specific capital, but it is argued that this trade-off might be worthwhile in an environment of heightened structural uncertainty.Cet article applique la théorie entrepreneuriale d’Israel Kirzner et la théorie Autrichienne du capital à la théorie de la firme. Plus particulièrement, il explore pourquoi certaines entreprises sont plus à même de réagir face à des changements exogènes que d’autres, spécialement quand ces changements sont négatifs. L’argument est que les firmes qui possèdent des structures de capital physique et humain plus “flexibles” sont plus aptes à s’adapter à des changements exogènes. Dans ce contexte, la flexibilité est comprise au sens lachmanien de substituabilité et de complémentarité du capital. Les structures de capital flexibles sont celles dans lesquelles la substitution entre les composantes est plus aisée. Une telle flexibilité entraîne un compromis en termes de perte de productivité découlant d’un usage de capitaux moins spécifiques, mais il est suggéré que ce compromis en vaut la peine dans un environnement encore plus structurellement incertain. (shrink)

This paper brings about a conversation between Schumpeterian and Polanyian perspectives on markets and their central role in the capitalist economy. For Schumpeter, markets were critical to the process of selftransformation of economic activity, but in his vision, markets as such were largely taken for granted. Markets enabled the introduction of new processes and products equally as well as rendering economic activities obsolete, with the entrepreneur and firm as agents of change, generating new combinations of activities and driven by (...) the creative power of knowledge. Innovation and markets are jointly the engines of endogenous growth. For Karl Polanyi, by contrast, although markets were the central feature of the capitalist economy from the beginning of the nineteenth century, his main interest is the constant impulse for markets as institutions to expand into every aspect of social life and the countermovement of regulation to restrain what he sees as their essentially destructive nature. His focus is therefore on markets as instituted economic processes, driven by the double movement of regulation and de-regulation. He scarcely considers innovation in production or consumption, concentrating on institutions of exchange and distribution. The paper explores the two perspectives in order to ask the question that their confrontation raises: What is the relation between intra-market endogenous change and marketframework institutional change? To test out each perspective, a schematic “long-duration” empirical account of the United Kingdom food distribution markets is subjected to a Schumpeterian and Polanyian reading, and each is exposed for complementary deficits. A broader explanatory framework is sketched that proposes analysis of innovation in market institutions--especially processes exchange and distribution-- in combination with innovation in production and consumption. It is suggested that to explore the constant change of capitalist economies, these four economic domains each involve different orders of innovation and transformation that have complex feedbacks and interactions with each other. Rather than according primacy to one or other order of change, we require a complex causal account embracing multiple instituted economic processes.Cet article discute de la vision des marchés et de leur rôle central dans l’économie capitaliste selon Schumpeter et Polanyi. Pour Schumpeter, les marchés sont essentiels au processus d’auto transformation de l’activité économique, mais dans son approche il présuppose l’existence des marchés. Les marchés permettent l’introduction de nouveaux processus et produits et rendent en même temps les activités économiques obsolètes. Les marchés, avec l’entrepreneur et la firme comme agents du changement, créent de nouvelles combinaisons d’activités et sont dynamisés par le pouvoir créatif de la connaissance. L’innovation et les marchés sont conjointement les moteurs de la croissance endogène. Chez Karl Polanyi, en revanche, bien que les marchés soient un élément central de l’économie capitaliste dès le début du 19ème siècle, l’attention se porte sur le mouvement permament des marchés-institutions à s’étendre à tous les domaines de la vie sociale ainsi que sur le contre-mouvement de la régulation à limiter ce que Polanyi considère comme la nature destructrice des marchés. Son interêt se porte ainsi aux marchés comme des processus économiques établis, conduits par un double mouvement de régulation et de dérégulation. Il ne considère que rarement l’innovation de production ou de consommation, et se concentre sur les institutions de l’échange et de la distribution.L’article explore les deux visions afin de sinterroger sur ce que la confrontation des approches soulève comme question: Quelle est la relation entre les changements endogènes intra marché et les changements institutionnels de la structure de marché? Pour tester chacune des visions, un compte-rendu empirique sur longue période de la distribution alimentaire au Royaume-Uni est soumis à une lecture Schumpeterienne et Polanyienne.Un cadre explicatif plus large est esquissé et suggère une analyse de l’innovation des institutions de marché - particulièrement des processus d’échange et de distribution - conjointement à l’innovation de production et de consommation. Il est suggéré que pour analyser le changement permanent des économies capitalistes, il faut considérer les ordres d’innovation et de transformation de ces quatres domaines économiques qui connaissent des “effets de retour” ainsi des interactions. Au lieu d’accorder la primauté à un des ordres de changement, il est nécessaire de rendre compte d’une causalité complexe qui prend en compte des processus économiques multiples. (shrink)

L’article se penche sur l’opposition bi‑l‑majāz vs. bi‑l‑ḥaqīqa qu’on rencontre dans plus d’un traite d’al‑Kindī. Il s’agit de determiner si l’usage qu’en fait al‑Kindī se situe sur le plan lexical, voire semantique, a savoir l’opposition ‛sens propre’ vs. ‛sens figure’ ou devrait plutot se lire sur le plan ontologique, ḥaqīqa s’appliquant alors a tout ce qui est propre a Dieu et majāz a ce qui est cree par lui et donc en derive. S’appuyant sur les conclusions de Wolfhart Heinrichs (...) au sujet de la genese de la dichotomie ḥaqīqa ‑ majāz, l’auteure montre que l’usage qu’al‑Kindī en fait releve de l’ordre ontologique, ce en quoi il s’accorde avec les milieux mu‛tazilites contemporains du philosophe. Cette interpretation est relayee par un temoin plus tardif, a savoir le theologien et philosophe andalou Baḥya Ibn Paqūda dont le traite al‑Hidāya ilā farā’iḍ al‑qulūb fait d’importants emprunts a la Philosophie Premiere d’al‑Kindī. (shrink)

Directive 2002/73 enacted by the Council and Parliament of the European Union introduces substantial and procedural amendments to the European Community's `old' Equal Treatment Directive 76/207, providing, in particular, clarification of the definitions of concepts such as direct and indirect discrimination and (sexual) harassment. Yet, while the European Commission has praised the progressive nature of the new European legislation, a critical assessment of its provisions reveals some serious shortcomings and a host of missed opportunities. Although the new Directive generally reflects (...) the spirit of the case law of the E.C.J., it does so without any originality or pro-activism meaning that the European legislature has once again left the initiative of pursuing sex equality in the E.U. to the Court. (shrink)

There is an ongoing debate about the “ontology” of consent. Some argue that it is a mental act, some that it is a “hybrid” of a mental act plus behaviour that signifies that act; others argue that consent is a performative, akin to promising or commanding. Here it is argued that all these views are mistaken—though some more so than others. We begin with the question whether a normatively efficacious act of consent can be completed in the mind alone. (...) Standard objections to this “mentalist” account of consent can be rebutted. Here we identify a much deeper problem for mentalism. Normatively transformative acts of consent change others’ reasons for acting in a distinctive—“robust”—way. Robust reason-changing involves acts aimed at fulfilling a distinctive kind of reflexive and recognition-directed intention. Such acts cannot be coherently performed in the mind alone. Consent is not a mental act, but nor is it the signification of such an act. Acts of consent cannot be “completed” in the mind, and it is a mistake to view consent behaviour as making known a completed act of consent. The robust reason-changing account of consent developed here shares something with the performative theory, but is not saddled with a label whose home is philosophy of language. Certain kinds of performative utterance may change reasons robustly, but not all robust reason-changing involves or requires acts of speech, and consent can be effected by a wide range of behavioural acts. (shrink)

Il s’agit, dans cet article, de faire saillir les traits les plus marquants de la pensée économique de Fichte. On montre que l’organisation du marché et des échanges en général participe d’une vision franchement étatique et protectionniste. Mais l’interventionnisme de l’État a pour fondement la théorie juridique de la propriété comme espace de liberté. Si communisme fichtéen il y a, il s’agit d’un communisme de la liberté, conçu comme répartition des sphères d’action. Là est sans doute l’un des traits (...) les plus originaux de Fichte puisque la mise en commun propre à la notion de communisme ne repose pas sur l’idée d’une égalité stricte entre les citoyens, mais bien plutôt sur l’idée de la liberté de chacun d’entre eux. L’étatisme a paradoxalement ici pour fondement une certaine forme d’individualisme. En un mot, toujours plus de liberté égale toujours plus d’État. (shrink)