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Philosophie - Relations et domination

Philosophie - Relations et domination
Bases du comportement humain Les Philosophes se sont souvent interrogés, et s'interrogent encore, sur les mécanismes qui font agir les Hommes, sur leurs motivations conscientes et inconscientes, qui poussent à tel ou tel comportement. Comment chacun trouve-t-il, ou ne trouve-t-il pas sa place dans la Société ? d'où vient l'ambition de certains, les désirs, les motivations ? Beaucoup de théories ont été échafaudées, plus ou moins étayées par des observations, et souvent contestées. Ainsi, contrairement aux sciences dures, il est difficile d'appliquer strictement les critères de réfutabilité de Popper (voir article) au vu d'observations apparemment contraires à la théorie. Cependant, toutes imprécises qu'elles soient, ces règles peuvent permettre d'expliquer ou de décrypter certains comportements, de comprendre leur cause et donc d'être à même de réagir de la manière la plus appropriée. Pour qu'une théorie du comportement soit acceptable, elle doit de plus être explicable. La socialisation Related:  Filosofia

40 Belief-Shaking Remarks From a Ruthless Nonconformist If there’s one thing Friedrich Nietzsche did well, it’s obliterate feel-good beliefs people have about themselves. He has been criticized for being a misanthrope, a subvert, a cynic and a pessimist, but I think these assessments are off the mark. I believe he only wanted human beings to be more honest with themselves. He did have a remarkable gift for aphorism — he once declared, “It is my ambition to say in ten sentences what others say in a whole book.” A hundred years after his death, Nietzsche retains his disturbing talent for turning a person’s worldview upside-down with one jarring remark. Even today his words remain controversial. Here are 40 unsympathetic statements from the man himself. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. More of Nietzsche’s genius here. Have a lot on your mind? Everyday mindfulness has transformed my life, and the lives of many others.

L’amour selon Platon et Spinoza | L'antre d'un Lion philosophe « Qu’est-ce que l’amour ? La tradition philosophique propose essentiellement deux réponses à cette question. Je passe rapidement sur la première, car elle me paraît la moins éclairante, mais il faut la mentionner parce qu’elle est partiellement vraie et historiquement importante. C’est la réponse de Platon, dans Le Banquet. Il faut donc une autre définition, pour rendre compte des couples heureux, ou, pour dire la chose de façon plus réaliste, pour rendre du compte du fait que des couples, parfois, sont heureux. Si quelqu’un vous dit : « Je suis joyeux à l’idée que tu existes », vous prendrez cela pour une déclaration d’amour, et vous aurez évidemment raison. Pour Spinoza, l’amour n’est pas manque. Qu’est-ce qui indique que Spinoza a raison contre Platon ? Ensuite qu’il n’est pas besoin de manquer de nourriture, ni même d’avoir faim, pour aimer manger : il suffit de manger de bon appétit, comme on dit, et d’aimer ce qu’on mange. André Comte-Sponville, in Qu’est-ce que l’amour ?

Il “Panta rei” di Eraclito: accettare la vita in continuo mutamento | Hello! World C’è un’armonia nascosta, e ineffabile, nel rinnovarsi a ogni istante dell’esperienza, di ogni esperienza, mai uguale a se stessa. È il messaggio fondamentale del “Panta Rei“—”tutto scorre“—di Eraclito di Efeso. Il pensatore presocratico di cui, secondo Nietzsche, il mondo avrebbe “eternamente bisogno”, così come ha eternamente bisogno di verità. Eraclito, vissuto fra VI e V secolo a.C., era definito “oscuro” già anticamente. La fissità è un inganno: l’acqua del fiume non è mai la stessa Il sole è nuovo ogni giorno [Fr. 27] Come si può pensare il continuo mutamento della natura e delle cose, mutamento che non è possibile ingabbiare in sistemi? Entrano negli stessi fiumi, ma acque sempre diverse scorrono verso di loro [Fr. 28] Ma se le acque che lo compongono non sono mai le stesse, anche il fiume—la realtà, come il sole—non è mai lo stesso fiume. Nello stesso fiume non è possibile entrare due volte [Fr. 30] Tutto ciò non riguarda solo “le cose”. Perché “armonia”? Immagini: Copertina

Some Moral Dilemmas The Trolley Problem, not in Grassian. Suggested by Philippa Foot (1920-2010), daughter of Esther, the daughter of President Grover Cleveland, but of British birth because of her father, William Sidney Bence Bosanquet. A trolley is running out of control down a track. This is a classic "right vs. good" dilemma. The Costly Underwater Tunnel Compare: 112 men were killed during the construction of Hoover Dam on the Nevada-Arizona border (the "official" number was 98, but others had died from causes more difficult to identify -- or easier to ignore -- like by carbon monoxide poisoning): The first to die was a surveyor, J.G. with a return to a completely unfamiliar Earth, against what seems to be genuine love for Preston, with a life in what actually are rather comfortable circumstances in the spaceship.

Pythagoras & Sacred Geometry Reposted from The Awakening Website Pythagoras was an Ionian Greek philosopher who lived during the time of Buddha, around 570-495 BC. He was born on the island of Samos in the North Agean Sea. Throughout his life, Pythagoras made influential contributions to philosophy and religious teaching, and is often revered as a great mathematician, mystic and scientist. But only fragments of his writings survive to give clues to all of his many philosophies, the most famous fragment being a compos-ite entitled the Golden Verses. To those who listen to my teaching, more understanding will be given, and they will have an abundance of knowledge. It was the standard belief in antiquity that Pythagoras undertook extensive travels for the sole purpose of accumulating knowledge and wisdom. Upon his return to the Mediterranean, Pythagoras founded Pythagoreanism, a religious movement within which education, science and religion were all perfectly unified.

Philosophy Index The Postmodern Condition by Jean-Francois Lyotard. 1979 Jean-François Lyotard (1979) Source: The Postmodern Condition (1979) publ. Manchester University Press, 1984. The First 5 Chapters of main body of work are reproduced here. 1. Our working hypothesis is that the status of knowledge is altered as societies enter what is known as the postindustrial age and cultures enter what is known as the postmodern age. Rather than painting a picture that would inevitably remain incomplete, I will take as my point of departure a single feature, one that immediately defines our object of study. These technological transformations can be expected to have a considerable impact on knowledge. The nature of knowledge cannot survive unchanged within this context of general transformation. We may thus expect a thorough exteriorisation of knowledge with respect to the “knower,” at whatever point he or she may occupy in the knowledge process. Knowledge ceases to be an end in itself, it loses its “use-value.” 2. But these truisms are fallacious. 3. 4.

Gilles Deleuze Gilles Deleuze "A schizophrenic out for a walk is a better model than a neurotic lying on the analyst's couch. A breath of fresh air, a relationship with the outside world." -Deleuze & Guattari "Revolutionaries, artists, and seers are content to be objective, merely objective: they know that desire clasps life in its powerfully productive embrace, and reproduces it in a way that is all the more intense because it has few needs. -Deleuze & Guattari Links Recommended Reading Anti-Oedipus : Capitalism and Schizophreniaby Gilles Deleuze, Felix Guattari, Helen R. Bergsonismby Gilles Deleuze, Hugh Tomlinson (Translator), Barbara Habberjam (Translator) Our Price: $10.40 Capital Times : Tales from the Conquest of Timeby Eric Alliez, Gilles Deleuze, Georges Van Den Abbeele (Translator), Georges Van Den Abbeele (Translator) Our Price: $24.95 Cinema 1 : Movement-Imageby Gilles Deleuze, Hugh Tomlinson (Translator) Our Price: $18.95 Essays Critical and Clinicalby Gilles Deleuze, Daniel W.

Postmodernism or, The Cultural Logic of Late Capitalism by Fredric Jameson Fredric Jameson (1991) Postmodernism or, The Cultural Logic of Late Capitalism Source: Postmodernism, or, The Cultural Logic of Late Capitalism Verso, 1991. Just two sections from Chapter 1 reproduced here. The last few years have been marked by an inverted millenarianism in which premonitions of the future, catastrophic or redemptive, have been replaced by senses of the end of this or that (the end of ideology, art, or social class; the “crisis” of Leninism, social democracy, or the welfare state, etc., etc.); taken together, all of these perhaps constitute what is increasingly called postmodernism. The case for its existence depends on the hypothesis of some radical break or coupure, generally traced back to the end of the 1950s or the early 1960s. As the word itself suggests, this break is most often related to notions of the waning or extinction of the hundred-year-old modern movement (or to its ideological or aesthetic repudiation).

Idee e teorie filosofiche più rilevanti dell'ultimo secolo

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