L'urne et le pot de chambre

Résumé  En 1931, Ludwig Wittgenstein a identifié l'architecte et le critique culturel Adolf Loos comme une des dix personnes qui ont exercé la plus grande influence sur son développement intellectuel. Dans cet article est examinée l'influence de Loos sur Wittgenstein, en particulier son importance dans le projet de Wittgenstein pour la maison de sa sœur, ainsi que celle exercée sur les idées concernant la langue et l'éthique exprimées dans leTractacus. In 1931, Ludwig Wittgenstein identified the architect and cultural critic Adolf Loos as one of the ten people who had exerted the greatest influence on his intellectual development. In this article, I examine Loos's influence on Wittgenstein's design for his sister's house and also on the ideas about language and ethics set out by Wittgenstein in theTractatus. JohnHyman, né en 1960, estfellow au Queen's College d'Oxford. Il a publié de nombreux articles concernant l'épistémologie, la philosophie de l'esprit, l'esthétique et la philosophie de Wittgenstein. Son prochain livre, intituléThe Objective Eye. Colour, form and reality in the theory of art (L'Œil objectif. La couleur, la forme et la réalité dans la théorie de l'art), sera publié par les Presses de l'université de Chicago en 2006.     

Henry VIII et le schisme anglais

For the philosopher of Rotterdam, religious coercion has two essential sources of illegitimacy: the linking of religious and ecclesiastical belief and the use of politics for religious purposes. Bayle responds to it, with his doctrine of freedom of conscience, on one hand and by means of the essential distinction between voluntary religious affiliation and political obligation, on the other hand. From my perspective, his doctrine of tolerance does not involve an atheist state, nor does it mean the rejection of the presence of religion in the public space or its displacement to the intimate sphere of the conscience. This paper proposes a reading of Baylean tolerance as a political doctrine that allows the articulation between freedom of conscience (individual), minority confessions (private associations), and official religion (established church). Thus, the Baylean theoretical model could be considered a proposal to provide a normative form to the practice of toleration present in the seventeenth -century Netherlands.     

Note sur le symbolisme de la corne dans le Mahābhārata et la mythologie brahmanique classique

Sans résumé     

Comment habiter le monde ? Michel Houellebecq architecte

ABSTRACT

In Michel Houellebecq’s criticism and novels, a scathing critique of functionalist architecture is at work. For him, this architecture seems to have become the tool by which the « market society » structures contemporary space according to it’s own demands. How, then, is it possible to inhabit the world? The architectural imagination of Houellebecq’s work is at odds with functionalism, rather deriving from impossible (such as nature) or anachronistic models (cathedrals). It is, however, possible to pinpoint a number of architectural techniques that resonate with the construction and style of Houellebecq’s novels, suggesting that—in an uninhabitable world—literature presents itself as the sole possible refuge for the author and his readers.     

Jean le Bel: portrait of a chronicler

The Old French chronicle by Jean le Bel of Liège in Belgium is one of our most important fourteenth-century historical sources. The author was a pain-staking and self-effacing writer, his aim a reliable and truthful narrative, his language and style remarkable for their directness and purity, his hallmarks clarity, order and intelligence. A canon of the Church and a notable figure in society, he was a man of his time and his narrative is mainly concerned with the ruling classes, yet for the attentive reader there are interesting glimpses of the life of the common man. The portrayal of the figures in the chronicle and Jean le Bel's comments on them show a remarkable capacity for accurate observation and independent thought, and provide evidence of sharp psychological insight. We look at these aspects of his work and at his attitude towards God, his views on great kings, good knights and noble ladies, and the characteristics of different nationalities. We consider judgments about him by his contemporaries and by modern critics, and evaluate his qualities as a writer.     

Saul le nazir ou la Legende d'un roi

Si nous apportons de l'attention a certaines difficultes presentes en 1 Samuel au lieu de les contourner par des approches synchroniques, on identifie des indices qui, mis en relation, peuvent nous permettre de remonter a une legende de Saul. Loin de commencer en 1 Samuel 9-10, le proto-cycle du roi debutait des le chapitre 1 pour se terminer au chapitre 14, tout en englobant le recit du coffre de Yhwh: dans cette legende, Saul etait un nazir qui reprit le coffre a Gibea dans le but de vaincre les Philistins.     

Gisèle Halimi entre plainte et plaidoyer: ‘On naît avocate,on ne le devient pas’

This intellectual portrait of defence lawyer and feminist activist Gisèle Halimi tests the hypothesis that her writings function like one long closing argument in a courtroom, where a passionate ‘I’ fights for Justice not only by making sure that the Law is upheld but, when necessary, trying to change the Law with the weapons authorised by the judicial system—narratives and stories. Each word is at the service of the overall agenda. One of the unexpected textual consequences of this ethical position is that it becomes radically impossible to separate autobiography from history, or the voice of the renowned public figure of Maître Halimi from Gisèle's ‘I’.     

Giulio Preti ou le Tournant Pragmatique de la Philosophie

This article presents the essential characteristics of Giulio Preti's thought. It focuses on the primacy of pragmatic experience in order to historicize the formal principles of knowledge. The historicity of a priori in Preti's work acquires the form of a historicity of common sense, conceived as a historic vector of conceptual structures which shape culture. The integration of the classics of pragmatism into critical and transcendental European philosophies engenders a pragmatic turn in philosophy of great theoretical relevance.