We present a review of part of the results obtained by the authors for the statistics of coherent radiation propagating in a random medium both in the framework of diagrammatic techniques and random matrix theory. Distribution functions for the total transmission coefficient and the angular transmission coefficient for the diffusive transport and the crossover between the diffusive and ballistic regimes are obtained.

Abstractabstract:Besila is a paradisical setting in the Kushnameh, an early twelfth-century Persian epic that combines the ancient Iranian messianic legend of Kangdez with more recent geographical knowledge, based on travelers' reports, of China and Korea. Besila’s messianic role in the narrative, its antipodal location, and its quasi-fictional status are quintessentially utopian, and yet little is revealed about the society of Besila. The Kushnameh instead emphasizes the means by which paradises are formed, including the rational origins of Besila’s monotheistic creed, organic (...) growth, translatio imperii, travel, and geographical knowledge. The Kushnameh’s vision of universal monotheism anticipates the story of Hayy ibn Yaqzan, a later utopia with important connections to the development of Islamic political theory. The case of Besila thus suggests that the early modern genre of utopia has deep roots in the medieval discourse of travel and travelers. (shrink)

This book describes Carmeli's cosmological general and special relativity theory, along with Einstein's general and special relativity. These theories are discussed in the context of Moshe Carmeli's original research, in which velocity is introduced as an additional independent dimension. Four- and five-dimensional spaces are considered, and the five-dimensional braneworld theory is presented. The Tully-Fisher law is obtained directly from the theory, and thus it is found that there is no necessity to assume the existence of dark matter in the (...) halo of galaxies, nor in galaxy clusters.The book gives the derivation of the Lorentz transformation, which is used in both Einstein's special relativity and Carmeli's cosmological special relativity theory. The text also provides the mathematical theory of curved space?time geometry, which is necessary to describe both Einstein's general relativity and Carmeli's cosmological general relativity. A comparison between the dynamical and kinematic aspects of the expansion of the universe is made. Comparison is also made between the Friedmann-Robertson-Walker theory and the Carmeli theory. And neither is it necessary to assume the existence of dark matter to correctly describe the expansion of the cosmos. (shrink)

The nature of state governance in consolidated liberal democracies has important implications for the ideal theory debate. The states of these societies are polycentric. Decision-making power within them is disaggregated across multiple sites. This rules out one major justification for ideal theory. On this influential view, the ideal furnishes a blueprint of the morally perfect society that we should strive to realise. This justification is not viable in consolidated liberal democracies because their states lack an Archimedean point from which the (...) institutional structure as a whole can be designed to accord with the true ideal – whichever it might be. However, knowledge of the ideal can still aid agents in those societies to determine the worth of more modest political objectives other than the ideal itself. (shrink)

It is widely accepted among political philosophers that distributive justice should be promoted by the state. This essay challenges this presumption by making two key claims. First, the state is not the only possible mechanism for attaining distributive justice. We could rely alternatively on the voluntary efforts and interactions of individuals and associations in civil society. The question of what mechanism we should rely on is a comparative and empirical one. What matters is which mechanism better promotes distributive justice. We (...) cannot settle the question a priori in favor of the state. Second, several considerations suggest a presumption in favor of relying on civil society. (shrink)

Journal of Social Philosophy, EarlyView.

Our purpose in this paper is to argue how the idea of affirmation of life embodies the practice of the art of life. The yes-saying attitude towards life can provide an enormous support for the self-formation practices. Our attempt, then, consists of demonstrating the subjective character of the aesthetic marked by pleasure, and especially a new approach to the relationship between “I” and the other. We comprehend that this sort of life is individually relative or subjective. Meanwhile, there is a (...) political reconfiguration of “I” and the other which ends in freedom. Politics becomes possible in a simultaneous caring for I and the other through the practices of self-constitution. In order to clarify our discussion further, this challenge is accompanied by a presentation of three real lives that are exemplary for us in the art of life; a way of being that stands for a political affirmation of life. (shrink)

"In the gorgeous and rugged terrain of Jewish thought, there is no higher mountain to climb than Maimonides, and no more slippery or exhilarating ascent. Halbertal has made it all the way to the top, and his survey of the whole of the Maimonidean landscape is trustworthy and masterful. This is the richest and most intellectually sophisticated book on Maimonides I have ever read."--Leon Wieseltier "In this learned and penetrating work, Halbertal offers us a Maimonides who draws on the dominant (...) Greco-Islamic thought of his time while creating a system of thought that is fully Jewish. He shows us how the early "Commentary on the Mishnah" links up with the "Mishneh Torah" and with the "Guide of the Perplexed," written at the end of his life, to form an unexpected and radical intellectual unity. Beautifully written, "Maimonides" brings out both Maimonides's intellectual success and the paradoxical critical approaches to him after his death."--David J. Wasserstein, Vanderbilt University "Insightful and learned. Halbertal is perhaps the leading philosopher of Jewish law today. His book on Maimonides, like his other writings, reflects wide erudition and is written clearly and sharply."--Warren Zev Harvey, professor emeritus, Hebrew University of Jerusalem "Displaying the marvelous depth and clarity that mark all his work, Halbertal explains in abundant detail the transformations that Maimonides sought to effect in the Jewish world. He provides incisive interpretations of both legal and philosophical writings, yet he is also a biographer, binding together Maimonides's life, self-perception, and intellectual agenda. This is an exceptionally rich book, one that offers fresh perspectives for experts and a highly accessible introduction for general readers."--David Shatz, Yeshiva University "An outstanding and thrilling portrait of Maimonides. Halbertal's analytic lucidity and psychological depth are singular, and his talents are abundantly apparent on every page. This is an extraordinary book."--Menachem Lorberbaum, Tel Aviv University. (shrink)

Philosophy's “linguistic turn” was destined to find its way into derivative disciplines such as political theory. In the last two decades, this turn has led to an absurd reductionism extrapolating the essence of existing democracies from their mode of communication. Flattening political theory, followers of this fashion rarely relinquish their fixation with the communicative component of modern democracies to the level of a multifaceted analysis. The central notion here is “deliberative democracy.” But is this a distinct model of democracy? For (...) Seyla Benhabib, it means “elucidating the already implicit principles and logic of existing democratic practices” (p. 84) There are…. (shrink)

Introduction Talking about civilization is like talking about God. While the aim is to gain knowledge, often the result is only greater obscurity. What is at issue may not be really a concept, but nothing at all. Yet, concepts have their own history, and the UN's inauguration of 2001 as the year of the “dialogue of civilizations,” not to mention recent ethno-religious conflicts, has generated new interest in “civilizational” questions—despite the fact that this runs counter to the postmodern aversion to (...) traditional historiography, in favor of “micro-histories,”1 and objections to the term “civilization” on the ground that it cannot be defined…. (shrink)

This paper explores the general characteristics of the aesthetics of life. Our approach will be in thinking about the aesthetics of life as a domain independent from the realms of ethics and morality. This thesis discusses some of the theoretical debates around those concepts. The notion of ‘pleasure’ in those practices will be discussed as the one that gives shape to ‘the art of life’. Pleasure also makes it possible for a person to perform these practices for a long period (...) of time; what we call the ‘life-long character of the aestheticization of life’.However, this effort endeavors to demonstrate another central theme of this style of life; the individual/social character of those practices is the one that exemplifies ‘the art of life’. Thinking simultaneously about ‘oneself’ and the ‘other’ is the main concept that helps us the most to appreciate these practices. These debates are elaborated further in some case studies that have been researched between 2016 and 2019. These are real examples of peoples’ lived experiences who, in different ways, try to give meaning to their lives by turning their existence into a work of art. (shrink)

La recherche actuelle cherche à démontrer qu'il existe une sociologie chez Foucault et l'oeuvre foucaldienne est aussi une oeuvre sociologique. L'oeuvre de Foucault offre plusieurs avantages conceptuels à la pensée sociologique et sa pensée peut être entendue comme une expérience qui nous conduira aussi à une pratique autoréflexive de la sociologie. Mais ce qui rapproche le plus Foucault des sociologues, c'est toujours sa tentative de comprendre le sujet à travers un social qui est devenu historique et cette Histoire nous revient (...) à chaque fois en tant que forme culturelle. La question centrale de Foucault est ce social qui occupe une place considérable dans la constitution de l'individu, pourtant l'individu n'est jamais complètement contraint. Les grandes lignes de la pensée foucaldienne consistent à élaborer une pensée critique, une pensée qui est parvenue finalement à réunir l'objectivation et la subjectivation. La sociologie foucaldienne a pour objectif de mettre en lumière la question "qui sommes-nous en train de devenir?" pour construire un diagnostic sociologique d'une modernité paradoxale. (shrink)

Although it is one of the indispensable standards of relevant research that Heidegger shortly after Being and Time made a „turn“ („Kehre“) in the development of his thinking, it can be shown that this is merely due to a misunderstanding or misinterpretation that began in 1949/50 with an at least incorrect reading of the corresponding passage in the Letter of Humanism. But if this legend of research can be proven as such, the question arises as to what consequences this will (...) have for the comprehension of Heidegger’s thinking, for it is said that with the „turn“, the transcendental approach was given up in favor of an aletheiological one with which it was possible for Heidegger to overcome subjectivism. In rejection of this by now equally canonical interpretation scheme it is shown here that the aletheiological approach is merely a recourse to conceptions important to Heidegger even before Being and Time and that after the failure of its third section – Time and Being – subjectivistic features were rather transferred, partially into a being that was increasingly thought of as an active one, partially into concepts like that of the „first thinker“ („erster Denker“) or the „messenger of being“ („Botenganger des Seins“). All in all, it is argued that the paradigm of „Heidegger‘ s turn“ should be abandoned in order to enable an unobstructed view on Heidegger’s thinking. (shrink)

As a leading scientist of the 13th century C. E. Quṭb al-Dīn Shīrāzī wrote three substantial works on hay'a (or the configuration of the celestial orbs): Nihāyat al-idrāk fī dirāyat al-aflāk ("The Limits of Attainment in the Understanding of the Heavens"), al-Tuḥfa al-shāhīya fī 'ilm al-hay'a ("The Royal Offering Regarding the Knowledge of the Configuration of the Heavens"), and Ikhtīyārāt-i Muẓaffarī ("The Muẓaffarī Elections"). Completed in less than four years and written in two of the classical languages of the Islamic (...) world, Arabic and Persian, these works provide a fascinating window to the astronomical research carried out in Ilkhanid Persia. Shīrāzī and his colleagues were driven by their desire to rid Ptolemaic astronomy from its perceived shortcomings. An intriguing trail of revisions and emendations in Shīrāzī's hay'a texts serves to highlight both those features of Shīrāzī's astronomy that were inherited from his predecessors, as well as his original contributions to this branch of astronomical research. As a renowned savant, Shīrāzī spent a large portion of his career near centers of political power in Persia and Anatolia. A study of his scientific output and career as a scholar is an opportunity, therefore, for an examination of the patronage of science and of scientific works within the Ilkhanid realms. Not only was this patronage important to the work of scholars such as Shīrāzī but it was critical to the founding and operation of one of the foremost scientific institutions of the medieval Islamic world, the Marāgha observatory. The astronomical tradition in which Shīrāzī carried out his research has many links, as well, to the astronomy of Early Modern Europe, as can be seen in the astronomical models of Copernicus. (shrink)

The main thesis of the dissertation is that Hume resolves his central concern with the problem of reason by arguing for a pragmatic conception of that notion. After a discussion of Hume's argument to the effect that the traditional conception of reason leads to unmitigated scepticism, I turn to Hume's account of belief. Vivacity is the distinguishing mark of a belief. That notion has two aspects: an intrinsic felt quality, and a causal connection to action. The former is part of (...) the descriptive account of belief and the latter accounts for the normative distinctions among beliefs. A belief is rationally warranted, if it leads to beneficial consequences. Both the descriptive-explanatory and the normative-evaluative accounts of belief rest on Hume's conception of the imagination. In the last chapter, it is argued that Malebranche significantly influenced Hume's conception of the imagination. (shrink)

Answers to the questions of what justifies conscientious objection in medicine in general and which specific objections should be respected have proven to be elusive. In this paper, I develop a new framework for conscientious objection in medicine that is based on the idea that conscience can express true moral claims. I draw on one of the historical roots, found in Adam Smith’s impartial spectator account, of the idea that an agent’s conscience can determine the correct moral norms, even if (...) the agent’s society has endorsed different norms. In particular, I argue that when a medical professional is reasoning from the standpoint of an impartial spectator, his or her claims of conscience are true, or at least approximate moral truth to the greatest degree possible for creatures like us, and should thus be respected. In addition to providing a justification for conscientious objection in medicine by appealing to the potential truth of the objection, the account advances the debate regarding the integrity and toleration justifications for conscientious objection, since the standard of the impartial spectator specifies the boundaries of legitimate appeals to moral integrity and toleration. The impartial spectator also provides a standpoint of shared deliberation and public reasons, from which a conscientious objector can make their case in terms that other people who adopt this standpoint can and should accept, thus offering a standard fitting to liberal democracies. (shrink)

The central motivation behind the scientific realism debate is explaining the impressive success of scientific theories. The debate has been dominated by two rival types of explanations: the first relies on some sort of static, referentially transparent relationship between the theory and the unobservable world, such as truthlikeness, representation, or structural similarity; the second relies on no robust relationship between the theory and unobservable reality at all, and instead draws on predictive similarity and the stringent methodology of science to explain (...) success. I argue that this is a false dichotomy, at least insofar as dynamical theories are concerned. The best explanation of the success of dynamical theories, I argue, must appeal to a robust but referentially opaque theory–world relation. The dynamical notion of ‘tracking’ fulfills this promise. I formulate a modified no miracles argument that is liberated from the false dichotomy and show how tracking responds to the modified argument. (shrink)

Virtually all philosophers of science have construed fundamental theories as descriptions of entities, properties, and/or structures. Call this the “descriptive-ontological” view. I argue that this view is incorrect, at least insofar as physical theories are concerned. I propose a novel construal of theories that I call the “prescriptive-dynamical” view. The central tenet of this view, roughly put, is that the _essential_ content of fundamental physical theories is a _prescription for interfacing with natural systems and translating local data into compact theoretical (...) language_. The descriptive-ontological aspects of theories, if any, are taken as _inessential_ content on this view: they do not contribute to the predictive success of the theory. Rather than describing _what is there_, the essence of a physical theory is to tell us _what to do_ when interfacing with a physical system. (shrink)

The Correspondence Principle of old quantum theory is commonly considered to be the requirement that quantum and classical theories converge in their empirical predictions in the appropriate asymptotic limit. That perception has persisted despite the fact that Bohr and other early proponents of CP clearly did not intend it as a mere requirement, and despite much recent historical work. In this paper, I build on this work by first giving an explicit formulation to the mentioned asymptotic requirement ) and then (...) discussing various possible formulations of CP for emission on the basis of the primary literature as well as general physical and metaphysical considerations. I shall then show that, in all of the most probable interpretations of CP that consider quantum theory as a universal theory, any system incorporating both CR and CP for emission would in fact be inconsistent. Old quantum theory measurably contradicts classical physics in the classical regime. (shrink)

Physicians frequently ask whether they should give patients what they want, usually when there are considerations pointing against doing so, such as medicine’s values and physicians’ obligations. It has been argued that the source of medicine’s values and physicians’ obligations lies in what has been dubbed “the internal morality of medicine”: medicine is a practice with an end and norms that are definitive of this practice and that determine what physicians ought to do qua physicians. In this paper, I defend (...) the claim that medicine requires a morality that is internal to its practice, while rejecting the prevalent characterization of this morality and offering an alternative one. My approach to the internal morality of medicine is constructivist in nature: the norms of medicine are constructed by medical professionals, other professionals, and patients, given medicine’s end of “benefitting patients in need of prima facie medical treatment and care.” I make the case that patients should be involved in the construction of medicine’s morality not only because they have knowledge that is relevant to the internal morality of medicine—namely, their own values and preferences—but also because medicine is an inherently relational enterprise: in medicine the relationship between physician and patient is a constitutive component of the craft itself. The framework I propose provides an authoritative morality for medicine, while allowing for the incorporation, into that very morality, of qualified deference to patient values. (shrink)

Two problems seem to plague Adam Smith’s account of sympathy and approbation in The Theory of Moral Sentiments (TMS). First, Smith’s account of sympathy at the beginning of TMS appears to be inconsistent with the account of sympathy at the end of TMS. In particular, it seems that Smith did not appreciate the distinction between ‘self-oriented sympathy’ and ‘other-oriented sympathy’, that is, between imagining being oneself in the actor’s situation and imagining being the actor in the actor’s situation. Second, Smith’s (...) account of approbation, according to which a sentiment of approval arises when there is recognition of concordance between the spectator’s sympathetic passion and the actor’s original passion, seems to face the following problem: since the spectator attains both his own sympathetic passion and the actor’s original passion by sympathizing with the actor, the sympathetic passion of the spectator and the original passion of the actor will necessarily be identical. Therefore, Smith’s account of approbation requires that the spectator utilize both self-oriented and other-oriented sympathy (‘the double-sympathy model of approbation’). I offer a novel developmental account of sympathy in TMS that renders Smith’s account of sympathy consistent and allows for the utilization of the double-sympathy model of approbation. (shrink)

The literature on conscientious objection in medicine presents two key problems that remain unresolved: Which conscientious objections in medicine are justified, if it is not feasible for individual medical practitioners to conclusively demonstrate the genuineness or reasonableness of their objections? How does one respect both medical practitioners’ claims of conscience and patients’ interests, without leaving practitioners complicit in perceived or actual wrongdoing? My aim in this paper is to offer a new framework for conscientious objections in medicine, which, by bringing (...) medical professionals’ conscientious objection into the public realm, solves the justification and complicity problems. In particular, I will argue that: an “Uber Conscientious Objection in Medicine Committee” —which includes representatives from the medical community and from other professions, as well as from various religions and from the patient population—should assess various well-known conscientious objections in medicine in terms of public reason and decide which conscientious objections should be permitted, without hearing out individual conscientious objectors; medical practitioners should advertise their conscientious objections, ahead of time, in an online database that would be easily accessible to the public, without being required, in most cases, to refer patients to non-objecting practitioners. (shrink)

This study examines the theory of media systems and the models offered by Hallin and Mancini (2004) by focusing on critical junctures in which changes occur. Based on critical political economy and historical institutionalism, we analyzed the Israeli media system transition in the 1980s and early 1990s, seeking to understand the nature of this change and its theoretical implications. Our findings show a combination of government, market, and public forces in a unique situation where political, economic, and social circumstances change. (...) Accordingly, we conclude that a distinction between politics and economy, as the media system theory and, specifically, the liberal model suggests, is invalid under neoliberalism. We argue that research attention should be paid to critical junctions, and that a closer analysis of government and market interrelations can enrich theories of media systems. (shrink)

I offer a novel two-stage reconstruction of Hume’s general-point-of-view account, modeled in part on his qualified-judges account in ‘Of the Standard of Taste.’ In particular, I argue that the general point of view needs to be jointly constructed by spectators who have sympathized with (at least some of) the agents in (at least some of) the actor’s circles of influence. The upshot of the account is two-fold. First, Hume’s later thought developed in such a way that it can rectify the (...) problems inherent in his Treatise account of the general point of view. Second, the proposed account provides the grounds for an adequate and well-motivated modest ideal observer theory of the standard of virtue. (shrink)

This is the first of a series of papers devoted to the thorough investigation of refinement based on an underlying partial relational model. In this paper we restrict attention to operation refinement. We explore four theories of refinement based on an underlying partial relation model for specifications, and we show that they are all equivalent. This, in particular, sheds some light on the relational completion operator due to Woodcock which underlies data refinement in, for example, the specification language Z. It (...) further leads to two simple alternative models which are also equivalent to the others. (shrink)

Auf den ersten Seiten der Philosophie des Rechts stellt Hegel fest, dass das, was zuvor in der Wissenschaft der Logik dargelegt wurde, hier nun vorausgesetzt wird. Der vorliegende Beitrag erläutert, was diese Voraussetzung bedeutet. Um das zu untersuchen, ist der Fokus auf einen bestimmten Begriff, nämlich den der Totalität gelegt. Es wird argumentiert, dass die Entwicklung in den verschiedenen Momenten der Philosophie des Rechts nicht möglich wäre ohne die vorausgehende Entwicklung der Metakategorie der Totalität in der Wissenschaft der Logik. Obwohl (...) es zu jedem dieser beiden Bücher eine Vielzahl von Veröffentlichungen gibt, fehlt in diesen wissenschaftlichen Arbeiten über Hegel eine Ausarbeitung gerade dieser Voraussetzung, nämlich insbesondere die Rolle, welche die Totalität in der Darstellung der Rechtsphilosophie im Verhältnis zu der Darstellung in der Wissenschaft der Logik spielt. Nachdem ein allgemeiner Überblick über jedes dieser Bücher gegeben wurde, wird in diesem Aufsatz eine solche Beziehung in fünf spezifischen Momenten der Rechtsphilosophie nachgezeichnet, nämlich: Wille, Moral, ethisches Leben, bürgerliche Gesellschaft und Staat. (shrink)

The article calls for a departure from the common concept of autonomy in two significant ways: it argues for the supremacy of semantic understanding over procedure, and claims that clinicians are morally obliged to make a strong effort to persuade patients to accept medical advice. We interpret the value of autonomy as derived from the right persons have to respect, as agents who can argue, persuade and be persuaded in matters of utmost personal significance such as decisions about medical care. (...) Hence, autonomy should and could be respected only after such an attempt has been made. Understanding suffering to a significant degree is a prerequisite to sincere efforts of persuasion. It is claimed that a modified and pragmatic form of discourse is the necessary framework for understanding suffering and for compassionately interacting with the frail. (shrink)

In the latter part of the fifteenth century, a Jewish translator, working together with a Slavic amanuensis, translated into the East Slavic language of the Grand Duchy of Lithuania three medieval Hebrew translations of Arabic philosophical texts: the Logical Terminology, a short work on logic attributed to Maimonides (but probably by a different medieval Jewish author); and two sections of the Muslim theologian Al-Ghazali's famous Intentions of the Philosophers. Highlighting the unexpected role played by Jewish translators as agents of cultural (...) transmission in the heady messianic atmosphere leading up to the year 1492, these texts drew the attention of the Orthodox Church authorities as being in the possession of the enlightened heretical sect known as the Judaizers, which had emerged in Novgorod and spread to Moscow. Reflecting three and even four layers of translation, Prof. Moshe Taube's new triple-language critical edition of the Logika of the Judaizers displays the Slavic texts alongside the Hebrew translations on which they are based and accompanies them with a modern English translation. In his comprehensive introduction and commentary, Taube surveys earlier scholarly efforts to identify the provenance and purport of the translations, discusses the linguistic and textological issues raised by these early Ruthenian texts, puts forward the likely dissimilar motivations of the Jewish translator and the Christians who commissioned the work, and reveals the translator's probable identity. The present publication, a long-awaited desideratum, will be of interest not only to historians of the Great Duchy of Lithuania and of the principality of Muscovy, but also to scholars of Jewish history and of the history of philosophy and science, as well as to linguists studying the history of the Belorussian, Ukrainian and Russian languages. (shrink)

John Rawls raises three challenges – to which one can add a fourth challenge – to an impartial spectator account: (a) the impartial spectator is a utility-maximizing device that does not take seriously the distinction between persons; (b) the account does not guarantee that the principles of justice will be derived from it; (c) the notion of impartiality in the account is the wrong one, since it does not define impartiality from the standpoint of the litigants themselves; (d) the account (...) would offer a comprehensive, rather than a political, form of liberalism. The narrow aim of the article is to demonstrate that Adam Smith's impartial spectator account can rise to Rawls's challenges. The broader aim is to demonstrate that the impartial spectator account offers the basis for a novel and alternative framework for developing principles of justice, and does so in the context of a political form of liberalism. (shrink)

Vardi, M.Y., Verification of concurrent programs: the automata-theoretic framework, Annals of Pure and Applied Logic 51 79–98. We present an automata-theoretic framework to the verification of concurrent and nondeterministic programs. The basic idea is that to verify that a program P is correct one writes a program A that receives the computation of P as input and diverges only on incorrect computations of P. Now P is correct if and only if a program PA, obtained by combining P and A, (...) terminates. We formalize this idea in a framework of ω-automata with a recursive set of states. This unifies previous works on verification of fair termination and verification of temporal properties. (shrink)

Georg Wilhelm Friedrich Hegel (1770-1831) est probablement l’un des plus importants penseurs et philosophes de notre époque. On peut dire que les sciences humaines en général et la philosophie en particulier doivent prendre une position positive ou négative concernant la philosophie hégélienne avant de procéder à d’autres développements qui leur seraient propres. Plus précisément, ce collectif trouve sa racine dans une double urgence : les menaces des crises environnementale, politique et économique, les nouveaux enjeux qu’elles entraînent, d’une part, et l’absence (...) jusqu’à présent de réponses prometteuses, de l’autre. Il est temps de faire le point et de contribuer à fournir de nouvelles pistes de réflexion. Le présent ouvrage, bilingue, est le fruit de la collaboration d’éminents spécialistes internationaux qui ont répondu avec enthousiasme à notre invitation. Les 14 textes qui y sont réunis sont distribués selon trois thématiques et, tout en respectant la nature de la pensée hégélienne, leurs thèmes se chevauchent inévitablement. La première partie, « Aspects de la pensée de Hegel / Aspects of Hegel’s Thought », regroupe les textes qui discutent en profondeur d’un aspect de la pensée de Hegel, tout en analysant un enjeu qui se trouve dans ses propres œuvres. Les contributions de la deuxième partie, « Marx et Hegel / Marx and Hegel », examinent la relation entre ces deux philosophes. Comment faut-il comprendre les passages dans lesquels Marx accuse Hegel d’idéalisme, dont celui, largement cité, dans la préface du premier tome du Capital, n’est qu’un exemple? Dans la troisième partie, « Hegel à l’époque contemporaine / Hegel in Modern Times », les auteurs se penchent sur l’influence de la pensée de Hegel sur plusieurs penseurs. (shrink)