La démocratie directe, cette divine imposture

Est-il possible de comparer la démocratie au despotisme sans susciter de fâcheux malentendus ? Aristote et Rousseau s’y sont risqués à leurs époques respectives. Le directeur du Lycée distingue ainsi, dans ses Politiques, quatre formes de démocratie dont seule la dernière peut, en toute rigueur, être qualifiée de « directe » et de despotique, parce que le peuple, dirigé par les démagogues, finit par y gouverner sans la loi. Quant à l’écrivain genevois, il ne semble imaginer dans le livre III du Contrat social qu’une seule forme de démocratie, celle qui réunirait entre les mains du peuple assemblé les pouvoirs législatif et exécutif de l’État. Et si pareille démocratie pouvait exister, elle serait pire que le despotisme entendu au sens qu’on lui prête au XVIIIe siècle d’usurpation du pouvoir législatif par le gouvernement, parce qu’elle se traduirait nécessairement par la corruption du Souverain. Il s’agit donc d’étudier les textes et les analogies qu’ils contiennent, afin de voir en quoi la démocratie directe – hypothétique pour Rousseau, mais bien réelle pour Aristote – est tantôt l’analogue de la tyrannie, tantôt le pire des maux que puisse connaître l’État.

La vie la plus divine et la vie autarcique dans le Philèbe de Platon

Cette étude vise à montrer que l’idéal de la vie mixte et autarcique du Philèbe n’est pas seulement conciliable avec la vie purement philosophique, mais s’y identifie complètement. Il est vrai qu’en 20b la vie philosophique, aussi appelée « la vie la plus divine de toutes » (33b), est rejetée du lot des vies aptes à fournir le bonheur, et ce, précisément en fonction de son manque d’autosuffisance. Ce qui laisse croire à une impossibilité d’assimiler les deux types de vies l’une à l’autre. Or non seulement le divorce de la vie philosophique et de la vie autarcique irait à l’encontre de l’ensemble du corpus platonicien, mais contredirait de surcroît plusieurs allégations internes au dialogue du Philèbe lui-même. Nous verrons que si « la vie la plus divine de toutes » semble au début du Philèbe incompatible avec les conditions du bonheur humain, l’évolution du dialogue montre, sans que cela soit explicite, que seul cet idéal de vie est en fait à même de l’accomplir.

Divine premotion

According to divine premotionism, God does not merely create and sustain the universe. He also moves all secondary causes to action as instruments without undermining their intrinsic causal efficacy. I explain and uphold the premotionist theory, which is the theory of St Thomas Aquinas and his most prominent exponents. I defend the premotionist interpretation of Aquinas in some textual detail, with particular reference to Suarez and to a recent paper by Louis Mancha. Critics, including Molinists and Suarezians, raise various objections to the view that premotion is compatible with genuine secondary causation. I rebut a number of these objections, in the course of which I respond to the central challenge that premotionism destroys free will. I also offer a number of positive reasons for embracing the premotionist theory.

Assessment of divine proportion in the cranial structure of individuals with Angle Class II malocclusion on lateral cephalograms

INTRODUCTION: The study of the Divine Proportion (Φ = 1.618) began with the Greeks, having as main researchers the mathematician Pythagoras and the sculptor Phidias. In Dentistry, Ricketts (1981-82) was an early to study this issue. OBJECTIVE: This study proposed to evaluate how some cephalometric measures are presented in relation to the Divine Proportion, with the total of 52 proportions, formed by 28 cephalometric landmarks. METHODS: Lateral cephalograms of 40 Class II adults patients aging from 17 to 45 years (13 male and 27 female) were evaluated. The linear distances between the landmarks were measured using Radiocef Studio software. RESULTS: After statistical analysis, the data shown an average of 65,48% in the Divine Proportion, 17,5% in the relation Ans-Op/V1S-DM16 and 97,5% in the relations Na-Me/Na-PoNa e Na-PoNa/Na-Gn. CONCLUSION: Among all cephalometric measurements investigated, the lower facial third and the dental arches showed the smallest percentages of Divine Proportion.

Divine proportions and facial esthetics after manipulation of frontal photographs.

AIM: To investigate the relationship between divine proportion and facial esthetics in frontal photographs as well as whether any of the 4 ratios for manipulation provide more favorable facial esthetics. MATERIAL AND METHODS: The sample comprised 20 frontal photographs of Caucasian individuals (11 males and 9 females). The photographs were digitized and stored on a compact disk. A photometric analysis was created with 7 facial segments that were measured on Image Tool software and 4 ratios between 2 facial segments calculated using Microsoft Excel. This manipulation led to 5 different photographs of the same individual: one photograph with no manipulation and the others with 1 of the ratios manipulated in the Deformer 2.0 to very close or equal to 1.618. Thereafter, the 5 photographs of all individuals were evaluated by 12 examiners. The examiners selected those photographs that were esthetically more pleasant. CONCLUSION: After evaluation, a chi-square test revealed a relationship between divine proportion and facial esthetics. Among the ratios selected, R1 and R2 provided more favorable facial esthetics.

Impiego combinato di GPS, BLE e riconoscimento di immagini per individuare entità nella realtà aumentata

Combinare le tre tecnologie citate nel titolo, GPS, BLE e riconoscimento di immagini per fornire un’informazione continua sulla posizione e sufficientemente precisa da permettere l’impiego della realtà aumentata, con particolare attenzione alla seconda, il BLE, nella fattispecie i bluetooth beacon, tecnologia emergente le cui potenzialità non sono ancora state approfondite fino in fondo.

The Divine Eye in Ancient Egypt and in the Midrash Interpretation of Formative Judaism.

This paper studies the “eye” as a religious phenomenon from the multiple traditions of ancient Egypt compared with rabbinic Judaism in late antiquity using a semiotic approach based upon the theories of Umberto Eco. This method was chosen because the eye is a graphic as well as a linguistic sign which both express religious concepts. Generally, the eye represented an all-seeing and omnipresent divinity. In other words, the god was reduced to an eye, whereby the form of the symbol suggests a meaning to the viewer or religious practitioner. In this manner the eye represented the whole body of a deity in Egyptian and the power of a discerning God in rabbinic texts. By focusing upon the semantic aspect of the eye metaphor in both Egyptian and rabbinic texts two religious traditions of the visually perceivable are analyzed from a semiotic perspective.