As followers of the Jewish Messiah Yeshua, the Messianic Jewish movement has the task of communicating the divinity of Messiah to the Jewish world. A popular method for recontextualizing the incarnation as a Jewish concept has been to cite ancient Jewish precedents for the idea. This historical-textual approach, as popularized by Daniel Boyarin and others, has significant benefits. However, it also ignores underlying theological and philosophical issues that make the idea of incarnation nonsensical or redundant in the eyes of religious Jewish people. In order to address the objections of religious Jewish people, the Messianic Jewish movement may need to increase its proficiency in theological and philosophical discourse. This paper outlines a second approach to explaining the deity of Messiah, called the Theological-Philosophical approach.

Cet article décrit de façon critique le recours aux théories de l’attachement comme fondement de la loi en matière de protection de la jeunesse. Il situe ces théories dans leur contexte historique et montre en quoi elles s’inscrivent dans un mouvement contestable de naturalisation des rapports humains.

The purpose is to highlight the theoretical process from Popper's application of the Münchhausen trilemma to the recognition of the inter-subjective character of science and the
establishment of falsifiability as the paradigm of scientific process.

There is a close systematic relationship between panentheism, as a metaphysical theory about the relation between God and the world, and transhumanism, the ethical demand to use the means of the applied sciences to enhance both human nature and the environment. This relationship between panentheism and transhumanism provides a ‘cosmic’ solution to the problem of evil: on panentheistic premises, the history of the world is the one infinite life of God, and we are part of the one infinite divine being. We ourselves are therefore responsible for the future development of the life of the divine being. We should therefore use the means provided by the natural sciences to develop the history of the world in such a way that the existence of evil shall be overcome and shall no longer be part of the divine being in whom we move and live and have our being. The metaphysics of panentheism leads to the ethics of transhumanism.

In this chapter I explore key passages of Paradise Lost and the Principia, revealing a strong and comparable link between epistemology and the presentation of space in both of these texts, particularly regarding the question of relativity and the philosophical dilemmas faced at the edge of knowledge. I start by considering how space is portrayed in Milton and Newton, and then look at more general epistemological principles in these two writers, before examining their portrayal of the relationship between God and space and the connection between this and the act of thinking about the unknown.

New computer languages have permitted formal verification of much of Mathematics(1,2). I asked to verify informal demonstrations such as in the natural and social sciences, where false conclusions sometimes propagate(4,5). I announce a program for crowd sourced formal verification of informal rational demonstration. TruthSift addresses a critical problem, deciding truth and publishing a transparent proof, for which the world has not previously had a good solution outside of mathematics. I prove: Theorem 1: In the limit where members bring to bear all
their pertinent knowledge, a statement will be rated TE by TruthSift if and only if there is an established proof of it to which no member has a remaining challenge. If it is not rated TE, there is an established proof of a disproof of it, or of every proof of
it. I predict crowd-sourced verification will lead to progress on wicked problems(3).

Kant’s justification of a transeunt account of causal interaction – contra Hume – is not in the Second Analogy of Experience alone, but in all three Analogies conjointly. Officially the Critique of Pure Reason aims to justify our use of the general causal principle: Every event has a cause. The relevant causal principle is more specific: Every spatio-temporal event has a distinct spatio-temporal cause. The Critically justified use of this specific principle is still more specific, because this regulative principle of causal inquiry obtains constitutive significance only by making true and justified causal judgments about particular causal relations amongst spatio-temporal phenomena. Identifying actual causal relations requires conjoint use of all three principles of causal judgment because causal judgments are discriminatory: we can identify any one causal relation only by distinguishing it from causally possible alternative scenarios. Kant’s analysis of legitimate causal judgments bears upon such issues as ‘relevant alternatives’ in epistemology, justificatory fallibilism, the role of imagination in cognitive judgment and the semantics of singular cognitive reference (predication as a cognitive achievement, not merely as a grammatical or logical form). Kant’s analysis of causal judgment and its a priori transcendental conditions hold independently of Transcendental Idealism, because Kant’s ‘Analytic of Principles’ (to which the ‘Analogies’ belong) is a transcendental ‘Doctrine of the Power Judgment’ (B171ff).

The feeling of clarity can be dangerously seductive. It is the feeling associated with understanding things. And we use that feeling, in the rough-and-tumble of daily life, as a signal that we have investigated a matter sufficiently. The sense of clarity functions as a thought-terminating heuristic. In that case, our use of clarity creates significant cognitive vulnerability, which hostile forces can try to exploit. If an epistemic manipulator can imbue a belief system with an exaggerated sense of clarity, then they can induce us to terminate our inquiries too early-before we spot the flaws in the system. How might the sense of clarity be faked? Let's first consider the object of imitation: genuine understanding. Genuine understanding grants cognitive facility. When we understand something, we categorize its aspects more easily; we see more connections between its dis-parate elements; we can generate new explanations; and we can communicate our understanding. In order to encourage us to accept a system of thought, then, an epistemic manipulator will want the system to provide its users with an exaggerated sensation of cognitive facility. The system should provide its users with the feeling that they can easily and powerfully create categorizations, generate explanations, and communicate their understanding. And manipulators have a significant advantage in imbuing their systems with a pleasurable sense of clarity, since they are freed from the burdens of accuracy and reliability. I offer two case studies of seductively clear systems: conspiracy theories; and the standardized, quantified value systems of bureaucracies.

In this essay, I attempt to outline a feminist philosophical approach to the debate concerning (allegedly) false memories of childhood sexual abuse. Bringing the voices of feminist philosophers to bear on this issue highlights the implicit and sometimes questionable epistemological, metaphysical, and ethical-political commitments of some therapists and scientists involved in these debates. It also illuminates some current debates in and about feminist philosophy.

This artistic endeavor wanders from the observation that missionaries and philanthropists share a stream of ontological continuity that leads both to use vulnerabilities to draw victims into genocidal relationships that transmit Artificial-Domineering Worldview(s) (A.D. Worldview[s]) and an associated sickness of consciousness that causes people who contract the sickness to become de-spirited prey that loses its sovereignty. This wandering then explores contemporary religious and secular educational philosophies that symbolize the missionary and philanthropist archetypes/stories/characters. This wandering concludes that, while both the missionary and the philanthropist claim to be helping people towards virtue, the genocidal relationships missionaries and philanthropists form with beings who they relate to as prey (as it rather than who) cause the death of our goodly human nature and the potentials for social and environmental justice therein.

El presente texto es el prólogo para mi traducción de Q. Meillassoux, "Metafísica y ficción extracientífica" (Santiago: Roneo, 2020), que co-escribimos M. Ramírez y yo. Contiene una explicación general del 'realismo especulativo' y el rol que el filósofo Q. Meillassoux juega en él, a partir de su propuesta de 'materialismo especulativo' y la crítica a la noción de 'correlacionismo' allí implicada. Luego, el prólogo entrega indicaciones sobre la relación entre metafísica y ficción propuesta por el autor.

"Michel Weber et Pierfrancesco Basile (sous la direction de), Chromatikon III. Annuaire de la philosophie en procès — Yearbook of Philosophy in Process, Louvain-la-Neuve, Presses universitaires de Louvain, 2007. (300 p. ; ISBN 978-2-8746-3083-5 ; 23 € ; http://www.i6doc.com/fr/livre/?GCOI=28001100028210 ; http://www.i6doc.com/en/livre/?GCOI=28001100028210; http://www.i6doc.com/doc/chromatikon3 & http://www.i6doc.com/doc/chromatikon3-eng)

Table
Michel Weber, Avant-Propos & Foreword
I. Séminaires de recherche — Research Seminars
Pierfrancesco Basile, The Reality of Forms
Jean-Marie Breuvart, Husserl et Whitehead, sur l’Intentionnalité
Didier Debaise, Life and Orders
Ronny Desmet, The Rebirth of the Ether
Guillaume Durand, Les objets perceptuels du Professeur Whitehead
Franck Robert, Penser la couleur avec Process and Reality
Xavier Verley, Sentir : Whitehead et Merleau-Ponty
II. Etudes critiques — Critical Studies
Jean-Pascal Alcantara, Le rôle des mathématiques dans la genèse whiteheadienne
Une Sœur de Saint-Jean, Un Principe que les religions appellent « Dieu »
Laura Ilinescu, Vérité et pouvoir dans le Léviathan de Thomas Hobbes
Marc Maesschalck, Raison et événement chez Jean Ladrière
Pierre Montebello, Nietzsche, une philosophie de la nature
Michel Weber, Contact Made Vision: The Apocryphal Whitehead
III. Comptes rendus — Critical Reviews
Stéphan Galetic : James, Essais d’empirisme radical
Ronny Desmet : Lacoste Lareymondie, Une philosophie pour la physique quantique
IV. Informations réticulaires — Reticular News
Discussion: David Ray Griffin, A Reply to Alexander Cockburn
Notes : Peter H. Hare, On Gertrude Stein and Mathematical Logic
Interview : Carlo Sini, Luca Gaeta and Luca Vanzago, The Milano School
Tribute: Leemon McHenry, T.L.S. Sprigge, the Last Idealist
Séminaires — Seminars
Publications
Table des matières — Table of Contents
"

Book (in French) published in 2003 at the occasion of the first exhibition staging exclusively biomedia art works at the national art center Le Lieu Unique in Nantes/France. Hauser Jens (ed.): L'Art Biotech. Nantes/Trézélan, 2003.

The publication has not been available anymore since 2008; this PDF is made accessible with the agreement and the kind support of the Filigranes publishing house, until an augmented new edition will be be available. Great thanks to Filigranes and Patrick Le Bescont! https://www.filigranes.com

Quentin Meillassoux, "Metafísica y ficción extracientífica, seguido de "La bola de billar" de I. Asimov. Santiago: Roneo, 2020. Traducción y notas de Meillassoux por Jean-Paul Grasset B. Prólogo de Jean-Paul Grasset B. y Mario Teodoro Ramírez.
Traducción de 'La bola de billar" por Cristóbal Carrasco y Nicolás Vargas.

In diesem Buch wird erstmals der Stellenwert der audiovisuellen Medien für die Herstellung und Popularisierung von Wissen aufgezeigt. Der historische Rahmen der Studie erstreckt sich dabei von den kinematographischen Bewegungsstudien in Psychiatrie und Physiologie Ende des 19. Jahrhunderts bis zum Einsatz von Video in den sozialpsychologischen Experimenten der 1970er Jahre. Mit dem Gebrauch von Bewegtbildern zu Zwecken der Kontrolle, Aufzeichnung und Demonstration veränderte sich die gesamte Experimentalkultur der Wissenschaft. Vor dem Hintergrund flexibler medienkultureller Kontexte transformiert sich das Labor zusehends in ein Filmstudio des Wissens, in welchem die Versuchsanordnung am Storyboard entworfen, die epistemischen Gegenstände in Szene gesetzt und die Probanden gecastet werden.

This paper provides a novel argument for granting memory the status of a generative source of justification and knowledge. Memory can produce justified output beliefs and knowledge on the basis of unjustified input beliefs alone. The key to understanding how memory can generate justification and knowledge, memory generativism, is to bear in mind that memory frequently omits part of the stored information. The proposed argument depends on a broadly reliabilist approach to justification.

In this paper I examine how the Daodejing resonates with feminist epistemology. Recognizing the utter undifferentiation from which the world is born and the ineffability of the Dao threatens epistemic relativism. This threat of relativism is similar to that generated by feminist analyses of social-locatedness. Harding's solution of " hard objectivity, " in particular, allows for some interesting parallels.

Plantinga famously argues against the evidentialist that belief in God can be properly basic.  Consideration of the epistemology of cognitive faculties (like perception and memory) that produce psychologically non-inferential belief helps us understand how various inferentially-justified theoretical beliefs are epistemically prior to our memory and perceptual beliefs, preventing such beliefs from being epistemically basic.  Taking seriously Plantinga’s analogy between the sensus divinitatis and cognitive faculties like memory and perception, I argue that such considerations give us good reason to think that the deliverances of the sensus divinitatis cannot be properly basic, either.  We close by considering a number of objections to our argument by and on behalf of Plantinga.

An exploration of the philosophical and mystical potential of the art of Victor Ekpuk and the Nsibidi symbolism of the Ekpe esoteric order of South-South and South-East Nigeria and South-West Cameroon which inspires his work, in the
context of Africana and global esotericism.

Dans tous les cas, le choc produit par la rencontre de 1492 a abouti aux mêmes résultats : la dépossession des peuples autochtones de leurs territoires, leur aliénation matérielle et culturelle à des degrés divers, leur minoration au sens premier du terme, c'est-à-dire leur infériorisation juridique par la confiscation des droits ».

(Eisner, 1998) " Ver es algo mas que el mero mirar, requiere un ojo ilustrado " (p.15) frase plasmada por un artista, pero un reflejo de una acción aplicable en todas las áreas del conocimiento, se podría decir que es observar, porque es el proceso en el cual todos los sentidos se sintonizan para detecta cualidades e interiorizarlas y sacar conclusiones, en ¿qué momento observamos? En el momento que existe un interés; Eisner relaciona ésta habilidad propia de los artistas con respecto a las humanidades aludiendo a que a su amplio recorrido en describir, interpretar y valorar el mundo. La educación hace parte de las ciencias humanas en esos recintos se forman los futuros ciudadanos quienes aportarán sus conocimientos y habilidades para transformar positivamente la sociedad, sin embargo los docentes aun no dimensionan esa responsabilidad; no observan con ojo ilustrado los problemas internos y externos de las aulas y sus estudiantes, las aulas son sistemas cambiantes e interactivas, no podemos seguir con prácticas antiguas e ineficaces, debemos (Eisner, 1998) " describir interpretar y valorar el mundo " (p. 19) los docentes no deben ser ajenos a hechos extra aula deben relacionarlos con su actividad, éste espacio debe formarse un pensamiento crítico e interpretativo de la realidad. ¿Cómo hacer ese análisis? El autor expone que se debe realizar investigaciones de tipo cualitativo que aunque opuesto a lo cuantitativo, pueden ir relacionadas en un proceso de investigación, su diferencia radica (Eisner, 1998) " en la forma de representación que se enfatizan al presentar un cuerpo de trabajo " (p. 19) y no lo que por lo general se piensa en que es de que una trata cualidades; ¿porqué hacer una investigación cualitativa en los procesos de enseñanza? Porque la educación hace parte de las ciencias humanas y todo aquello que devenga de lo humano le es aplicable un estudio cualitativo.

In this paper I will shed light on the question of whether or not aesthetic experience can constitute practical knowledge and, if so, how it achieves this. I will compare the approaches of Nelson Goodman and Edmund Husserl. Both authors treat the question of which benefits aesthetic experience can bring to certain basic skills. While one could argue alongside Goodman that repeated aesthetic experience allows for a trained and discriminating approach to artworks, according to Husserl, by viewing aesthetic objects we can learn to perceive in a more undiluted fashion and to qualify our own perception against the backdrop of the conceptual framework that shapes our everyday experience. As a consequence, aesthetic experience is not to be regarded as something that only contributes to a normatively loaded involvement in the distinct field of the 'aesthetic'. Reading Goodman with Husserl and kind of knowledge constituted in the course of aesthetic experience? Is it different from knowledge constituted in the course of ordinary experience? Is it different from knowledge constituted in the course of scientific experience?

This last chapter is intended to clarify some central methodological aspects of morphodynamical abduction as regards dynamical systems and the catastrophe theory. Some problems arise in the classical computational approach to cognition in describing the most interesting abductive issues. A cognitive process (and thus abduction) is described by the manipulation of internal semiotic representations of external world. This view assumes a discrete set of representations fixed in discrete time jumps and, because of its functionalist character, cannot render the embodied dimension of cognition and the issue of anticipation and causation of a new hypothesis adequately. An integration of the traditional computational view with some ideas developed within the so-called dynamical approach and catastrophe theory can lead to important insights. What is the role of abduction in the dynamical system approach?What is the role of the “salient/pregnant” dichotomy with respect to abduction?What is embodied cognition from the point of view of its “physics”?

Disclaimer:
This literature extract was gathered purely and subjective according the interests of the author (Manfred Bundschuh). Usually there were complete sentences from the original transferred. Especially the Table of Contents is my invention, elaborated 30 years after the excerption of the text, in order to facilitate the readers orientation. There's no guarantee for correctness.

Literaturauszug aus Humberto R. Maturana/ Francisco J. Varela: Der Baum der Erkenntnis - Wie wir die Welt durch unsere Wahrnehmung erschaffen - die biologischen Wurzeln des menschlichen Erkennens, Bern u.a. 1987

1. Vorwort der Autoren             1
2. Vorwort des Übersetzers     2
3. Die große Versuchung   2 
3.1 Das Erstaunliche des Auges   3
3.2 Der große Skandal           3
4. Erklärung           3
4.1 Die Organisation des Lebendigen   4
4.2 Das Erscheinen der Lebewesen   4
4.3 Autonomie und Autopoiese   5
4.4 Geschichte: Fortpflanzung und Vererbung   5
4.5 Vorgänge bei der Reproduktion   5
5. Entstehungsweisen von Einheiten   5
5.1 Replikation                   5
5.2 Kopie                   6
5.3 Reproduktion           6
5.4 Die zelluläre Reproduktion           6
5.5 Reproduktive Vererbung           6
6. Das Leben der Metazeller   7
6.1 Strukturelle Koppelung   7
6.2 Lebenszyklen           8
6.3 Die Organisation der Metazeller   8
6.4 Das natürliche Driften der Lebewesen   9
6.5 Determination und strukturelle Koppelung   9
7. Ontogenese und Auslese 10
7.1 Evolution als natürliches Driften 10
7.2 Voraussagbarkeit und Nervensystem 11
7.3 Die Gratwanderung         11
8. Verhalten und Nervensystem 12
8.1 Nervensystem und Erkenntnis 12
8.2 Neuronale Struktur         12
8.3 Das interneuronale Netzwerk 13
8.4 Operationale Geschlossenheit des Nervensystems 13
8.5 Plastizität         14
8.6 Angeborenes und erlerntes Verhalten 14
9. Erkenntnis und Nervensystem 14
9.1 Die sozialen Phänomene         15
9.2 Soziale Phänomene und Kommunikation 15
10. Semantische Beschreibungen 16

Vorwort der Autoren: Wir werden nämlich eine Sicht vortragen, die das Erkennen nicht als eine Repräsentation der "Welt da draußen" versteht, sondern als ein andauerndes Hervorbringen einer Welt durch den Prozeß des Lebens selbst. Um dieses Ziel zu erreichen, werden wir einer an streng logischem Vorgehen orientierten Route der Entwicklung von Konzepten und Ideen folgen, auf der jedes Konzept auf vorange-gegangenen Konzepten aufbaut, bis das Ganze zu einem unzerteilbaren Netzwerk geworden ist .... Als Ausgleich für die vom Leser erwartete Anstrengung haben wir das Buch durch zahlreiche Illustrationen aufgelockert-auch, weil wir immer wieder die alte Erfahrung bestätigt gefunden haben, daß ein Bild oft mehr sagt als tausend Worte. Außerdem haben wir die zentralen Begriffe in ein "vernetztes" Diagramm eingeschrieben, das die Route unserer Entdeckungsreise darstellt.

This thesis explores Maurice Blanchot’s notion of the “limit-experience” through a close reading of Thomas the Obscure. I examine Blanchot’s notion of the limit-experience through Thomas’ symptoms of psychosis and melancholia. These symptoms are important for understanding the “limit-experience” because they show the corrosive force of language on identity. Blanchot emphasizes the limits to thought and knowledge that is outside of the lived experience. I argue that Thomas’ “limit-experience” depicts a missed experience that includes both self and the other relations. Further, I suggest that Blanchot provides a unique account of what it is to put being into question but that he does so in literature. His récit will be examined here accordingly in terms of the way it enacts a questioning of the “limit-experience”.

The notion of the “limit-experience” hinges upon the idea that language is a counter-world to the real. Language is portrayed as an absence and presence that conceals and reveals being. I trace this thought through the narration of Thomas’ presence that is pushed to the extreme limits of experience and knowledge. I approach Thomas’ series of “limit-experiences” through a twofold perspective as I investigate his relationship with “the image” and “the symbol”. I argue that these two relationships with the anterior link Thomas’ being-in and for-itself (consciousness) to culture/ presence/ “I”.

This chapter discusses both theoretical and practical dimensions of transdisciplinary education that fosters the stated aim of doctoral studies, namely the capacity to do original  research. Despite this definition, few if any doctoral programs explicitly address the creative dimension of scholarship. Here I outline the design of a transdisciplinary Ph.D. program (started in 2005) that places creativity at the heart of doctoral studies. The doctoral degree is also explicitly transdisciplinary, addressing issues from the perspective of pertinent knowledge rather than the framework provide by a single discipline.

This is a short poem by Muḥammad ibn ʿAlī al-Ṣabbān (d. 1206/1791) translated from the original Arabic into English verse. The poem is a concise, technical list of the ten essentials aspects of any science. It is intended to help students memorize the outline of the topic, while a teacher's additional commentary would be needed to really understand the content and meaning of the ten essentials.

The paper examines ontological presuppositions and epistemological branches of Peace and Conflict Studies. It describes the narrower use of the concepts ‗ontology‘ and ‗epistemology‘ as sub-branch and branch of philosophy respectively and later focus on their meanings in the context of particular areas of inquiry. It highlights the most basic of the core field definition and distinction issues in Peace and Conflict Studies—what peace is; the nature, causes, outbreak, and dynamics of conflict; and the means for resolving conflict and building sustainable peace. It presents and offers answers to key ontological questions: what exist, in what form do they exist, what are the conditions under which they exist, what is their relationships with other things that are said to exist regarding the field of Peace and Conflict Studies. Furthermore, the paper reviews ways of knowing, understanding, explaining and justifying the ontological presuppositions. Thus it discusses the three epistemological branches of Peace and Conflict Studies proposed by Johan Galtung—empirical peace studies, critical peace studies, and constructive peace studies—and their implications for values, empirical data and theory. In light of this epistemology, the author posits that values, followed by data, take preeminence in the applied Social Sciences field of Peace and Conflict Studies.

The present study explores the differences in students’ epistemological beliefs by gender and socio-economic status (SES). The Epistemological Beliefs Questionnaire (Conley, Pintrich, Vekiri, & Harrison, 2004) was adapted and administered to 1230 seventh grade students. The multivariate analysis of variance (MANOVA) revealed differences in epistemological beliefs among students by gender and SES. While girls had more sophisticated beliefs in justification of knowledge than boys, girls and boys appeared to be similar in their beliefs in the Source/Certainty and Development dimensions. According to the results, students having medium and high SES had more sophisticated beliefs on the Source/Certainty dimensions when compared with low SES group.

Powerful historical artefacts vitalize their potential agencies in specific historical moments and cause fractures in our perspectives. In this thesis, I argue that objects' power can be examined by looking at their supernatural, political, cultural, practical, and economic agencies. The thesis is based on a case study of looting in Turkey and archival research on nineteenth-century travelogues of Asia Minor. Rituals of looting attest to the supernatural agency. Rituals challenge the common perception of time and space. The contradictions between European travelers' approach to and the Ottoman locals' interpretations of historical artefacts signify objects' cultural agency. Locals' multitemporal framing of antiquities and travelers' perception of time as linear has resulted in an epistemic antinomy that defined the Ottoman experience of modernity from below. Such encounters in the Mediterranean conjuncture often necessitated the Ottoman state to fill in the power gap. I argue that this involvement sutured the antiquities' political agency in designing the Ottoman's modern statecraft and perception of cultural heritage. Besides these three agencies, antiquities have a practical agency that locals attached to their everyday lives. The economic agency of antiquities is relevant in the global market of the illicit antiquities trade. In the sphere of the antiquities market, the exchange value subsumes the antiquities' other agencies. Through in-depth case studies from Laodicea in Turkey to Heraklion in Crete, the thesis demonstrates how artefacts' times have undergone singularization. As their historical and social context unfolded, the shared sense of space within eclectic temporality has come to a halt. I contend that attempts to singularize the past narrow the culturally effective possibilities of conviviality between diverse social groups. The thesis argues that archaeologists, heritage scholars, and policymakers can contribute to the culturally viable and socially equitable ways to organize cultural heritage, should a holistic analysis, involving all the five types of agencies, be applied to the cases of looting of antiquities.

L'hypnose ericksonienne est une pratique thérapeutique induisant ce que l'on appelle classiquement une transe (i.e. forme de veille paradoxale ou « rêve éveillé », par opposition au sommeil paradoxal) à partir de laquelle, le patient guidé du thérapeute, peut orienter son attention vers un but spécifique ; l'objectif étant défini selon les besoins du patient, les visées de cette thérapeutique sont potentiellement infinies -- en tant qu'elles respectent, bien-entendu, sa nature profonde (i.e. ses convictions et sa sensibilité).
Élaborée dans les années vingt et développée sur plus d'un demi-siècle par le psychiatre américain Milton H. Erickson, elle porte la filiation d'un usage remontant à l'Égypte ancienne et qui, pourtant, millénaires après millénaires, siècles après siècles, ne bénéficie toujours pas de l'éclairage scientifique nécessaire à sa normalisation ; c'est un fait, l'hypnose résiste au principe de sa naturalisation (i.e. de son appropriation par les sciences de la Nature).
Face à ce constat, on peut continuer d'alimenter les oppositions, s'enfermant dans les digressions infinies du débat : hypnose, état psychique quelconque (i.e. minimise le rôle de la relation et donc du thérapeute, voire de la démarche) vs dramatisation spectaculaire de la suggestion (i.e. la relation est centrale mais elle fait du patient, un faible d'esprit, et du thérapeute, un manipulateur) ; ou, sur un mode plus palo-altien, lui opposer une troisième perspective consistant à « sortir du cadre » trop étroit auquel on aura tenté de la soumettre jusque-là, tout en la fondant sur des principes moins déterministes mais non-moins rigoureux. L'objet de cet article est de soumettre une articulation possible de la pratique de l'hypnose thérapeutique avec une appréhension complexe des critères de scientificité.

Conde Flores, Alberto (2017). El fin de los teóricos. La formación de científicos sociales en tiempos de globalización. En Rubén Ibarra Reyes et al (Coords.). La humanidad frente a los desafíos del capitalismo decadente. Universidad de Zacatecas.

New Calvinism is a theological movement that has significantly impacted evangelical Christianity and has served to weaken the influence of dispensationalism. New Calvinism portrays itself as the flagship of Reformed theology. Part of the attraction to New Calvinism is its claim to represent the historical position of the church; however, while retaining the primary weaknesses of Reformed theology, it also differs in some respects from historical Reformed theology. Like historical Reformed theology, New Calvinism’s priority on soteriology and forced Christocentric hermeneutic constrain it to conclusions that are contrary to a literal, grammatico-historical interpretation of Scripture. The theology of New Calvinism also produces a dangerous lack of assurance of salvation for the believer, at times approaching the same level of insecurity as is found in Arminian theology.
This dissertation will focus on the teachings of the following influential New Calvinist “leaders”: John Piper, Wayne Grudem, Albert Mohler, Timothy Keller, Kevin DeYoung, D. A. Carson, and Mark Driscoll, while also considering the contributions of other New Calvinist preachers, teachers, and authors. Of particular importance will be what this author considers to be the sine qua non of New Calvinism, namely: (1) Dortian Calvinism, (2) eclecticism, (3) soteriocentric focus, (4) A supersessionist view of Israel and the Church, (5) a focus on the Reformed doctrine of the perseverance of the saints, and (6) a compromised practice regarding the authority of Scripture.

Baril, Alexandre (2018). « Conférence d’honneur : “Vivre avec” la mort : développer une éthique de la reconnaissance et de la responsabilité envers les personnes suicidaires », The Poetics and Ethics of “Living With”: Indigenous, Canadian and Québécois Feminist Production Today/Les poétiques et éthiques du « vivre avec » : Productions féministes autochtones, canadiennes et québécoises de nos jours, Colloque organisé par le Canadian Literature Centre of the University of Alberta, Banff Centre, Banff, 13 octobre.

Analysis of evaluative comments on research designs by doctoral students can be used to devise a list of the skills in which the students need training. In a study covering some ten years of the doctoral program in Translation and Intercultural Studies at the Universitat Rovira i Virgili in Tarragona, Spain, the vast majority of the evaluative comments are found to involve general shortcomings that do not particularly concern Translation Studies. This would suggest that research trainees do not really need a doctoral program in Translation Studies. Other weaknesses stem from the relatively undeveloped intellectual position of Translation Studies as a discipline, especially with regard to unstable terminology, the attribution of authority to other disciplines, and tendencies to disappear not just into philosophical aporias, but also into indiscriminate data-gathering and the uncritical extension of vocational values or professional best practices. Some shortcomings, however, would seem more germane to the nature of translation as an object of knowledge. This particularly concerns the problems of describing translation quality and attempts to position the researcher as being external to the intercultural processes being investigated. Translation researchers, it is argued, are necessarily interpreting language in a way similar to translators, operating on the borders between stabilizing systems. That special position, which is specific in terms of degree rather than kind, makes hermeneutic work and critical self-reflection basic parts of translation research, and trainees need to develop the corresponding awareness. On the other hand, to limit oneself to empirical and often positivistic methodologies from other disciplines would risk de-intellectualizing the way researchers engage socially and politically with translation. I have been running a doctoral program in Translation Studies in Tarragona, Spain, for very nearly ten years; I am now reflecting on that experience with a view to informing the doctoral program in Translation Studies in Stellenbosch, South Africa. Over those ten years in Tarragona we have seen exactly 100 students enter the program (in recent years they start in the research Masters that now initiates the program). About one in ten of those starters will probably defend their doctoral dissertation within five years. That low rate is not what particularly worries me, since there are many real-world circumstances that account for it. What concerns me far more is the high percentage of students who seem not to have the research skills required to reach their goals (many of whom have the nobility to drop

INTRODUÇÃO ão bastante discutidos, no âmbito do Direito Tributário (e em praticamente todos os demais ramos do Direito), temas ligados à intepretação de textos normativos, à validade, ao sentido e ao alcance das normas a partir deles construídas, mas não se tem dedicado igual atenção às questões relacionadas à prova, cujo maltrato, não obstante, pode deitar por terra o resultado prático das conclusões eventualmente obtidas no exame desses aspectos mais centrais ou substanciais da discussão. Aliás, o tema "prova" tem sido negligenciado inclusive pelos que tratam de Teoria do Processo, bem como das especificidades dos Processos Civil e Penal, onde se acham textos dedicados aos meios de prova, ao procedimento a ser seguido, mas quase nada sobre a prova em si mesma e, mais importante, à fundamentação do julgado que a aprecia. Com algumas poucas exceções, tal assunto não tem recebido tratamento detido por parte dos estudiosos do Direito no Brasil, que o analisam,