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- A Book Apart n°9!
I barely spoke French upon arrival, and to say that the first months were tough is an understatement. But there was Monsieur Corvol, whose unorthodox teaching methods included talking about a variety of topics that seemed to have no connection whatsoever with the content we were supposed to be learning the French Revolution and so forth — for that, he told us to go read the textbook on our own. Years later I realized he was some sort of Habermasian, emphasizing inter-subjective communication and rational discourse.
When I arrived, he spent some two or three classes talking about Brazil -- what a remarkable country it was, how much the French could learn from Brazil -- in an obvious maneuver to make me feel more welcome, and to invite my classmates to engage with me in more positive ways. From time to time I remember Monsieur Corvol with much fondness; many of the things I heard from him for the first time still reverberate with me.
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Lucky is the country that can count on the drive and ambition of migrants, as a wonderful recent campaign in the UK has also highlighted. The people who died in the Mediterranean Sea , many of whom children, should be remembered as among the bravest people in the world. Reblog 0 Digg This Save to del. I am now back to working on my conceptual genealogy project; this post is the fifth installment of a series of posts on the project.
In this section, I pitch genealogy against its close cousin archeology in order to argue that genealogy really is what is needed for the general project of historically informed analyses of philosophical concepts that I am articulating.
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And naturally, this leads me to Foucault. As always, comments welcome!
This is the first time in like 20 years that I do anything remotely serious with Foucault's ideas: why did it take me so long? Lots of good stuff there. In the next section, a few specific examples will be provided. However, and as mentioned above, I take genealogy to be one among other such historical methods, so there are options. Why is genealogy a better option than the alternatives? Naturally, this confrontation leads me directly to Foucault.
Continue reading "Conceptual genealogy for analytic philosophy - Part II. Moreover, perhaps it is worth stressing the obvious: their 'intolerance' does not in any way justify their barbaric execution. I grew up in a thoroughly secular household my father was a communist; I never had any kind of religious education.
However, I did get a fair amount of exposure to religion through my grandmothers: my maternal grandmother was a practicing protestant, and my paternal grandmother was a practicing catholic. This led to me getting baptized, getting married in the Catholic church, and wearing a cross around my neck. I have since then distanced myself from Catholicism, in particular since I became a mother. At the same time, upon moving to the Netherlands in the late 90s, I had been confronted with the difficult relations between this country and its large population of immigrants and their descendants sharing a Muslim background, broadly speaking.
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Then, many years ago something like 13 years ago, I reckon one day in the train, I somehow started a conversation with a young man who appeared to be of Arabic descent. According to him, the problem with the Netherlands is the people who have no religion — no so much people who like me at the time had a religion different from his own. Anyway, this long autobiographical prologue is meant to set the stage for some observations on the recent tragic events in Paris.
As has been remarked by many commentators see here , for example , the kind of humor practiced by the Charlie Hebdo cartoonists must be understood in the context of a long tradition of French political satire which is resolutely left-wing, secular, and atheist.
Its origins go back at least to the 18 th century; it was an integral part of the Enlightenment movement championed by people like Voltaire, who used humor to provoke social change. In particular in the context of totalitarian regimes, satire becomes an invaluable weapon. This is the third installment of my series of posts with different sections of the paper on conceptual genealogy that I am working on. Part I is here ; Part II. I now turn to Canguilhem as an author exemplifying the kind of approach I have in mind when I speak of 'conceptual genealogy'.
The main difference is that Canguilhem focused on scientific concepts especially from biology and medicine , whereas I am articulating a methodology for the investigation of philosophical concepts though of course, often the line between the two groups will be rather blurry. The same caveat of the previous installment on Nietzsche applies: this is a very brief and inevitably superficial discussion of Canguilhem's ideas, on which there is obviously much more to say.
The thesis of the relevance of historical analysis for philosophical theorizing rests crucially on a historicist conception of philosophical concepts, namely that they are not or do not correspond to a-historical essences or natural kinds. It is, as such, one of the world's foremost institutions dedicated to public philosophy. Posted by Ed Kazarian on 18 October at in "Austerity"?
You mean class war, don't you? There's been a good bit conversation recently about the merits and demerits of "public philosophy" and, as someone who considers herself committed to public philosophy whatever that is. I'm always happy to stumble across a piece of remarkably insightful philosophical work in the public realm. I'm deeply sympathetic with James' underlying motivation for this piece, namely, her concern that our use of the term "neoliberalism" or its corresponding descriptor "neoliberal" has become so ubiquitous that it is in danger of being evacuated of "precise and substantive" meaning altogether.
I'm sympathetic, first, as a philosopher, for whom precise and substantive definitions are as essential as hammers and nails are to a carpenter. But secondly, and perhaps more importantly, I'm sympathetic with James' effort because as Jacques Derrida once said "the more confused the concept, the more it lends itself to opportunistic appropriation.
James' definition of neoliberalism's ideological position "everything in the universe works like a deregulated, competitive, financialized, capitalist market" ends up relying heavily on her distinction of neoliberalism as a particular type of ideology, i.
Posted by Leigh M. Facebook discussion of Eric's post allowed the surfacing of what I believe is a myth in the sense of "falsehood" , that in Sartre asked for the Nobel Prize money for the award he refused in , but was turned down. This post was inspired by reading some unpublished papers by Sandrine Berges , who is a leading authority on the political philosophy of Wollstonecraft and Sophie de Grouchy. Berges points out that in contrast to Rossseau and Wollstonecraft, De Grouchy rejects the close link between birthing and nursing in her Letters on Sympathy , which De Grouchy attached to her translation of Adam Smith's The Theory of Moral Sentiments.
De Grouchy's move opens up the possibility of recognizing nursing as a distinct and politically significant activity that can be valued morally, politically, and economically by society within the division of labor. In fact, if Diderot is right, nursing need not be a gender-specific activity. Motherhood, thus, need not confine women to domestic careers. This course includes. Certificate of Completion. Training 5 or more people? What you'll learn.