The possibility of a nuclear war that could destroy civilization has influenced the course of international affairs since 1945, suspended like a sword of Damocles above the heads of the world's leaders. The fact that we have escaped a third world war involving strategic nuclear weapons—indeed, that no atomic weapon of limited power has yet been used under battlefield conditions—seems nothing short of a miracle. Revisiting debates on the effectiveness and ethics of nuclear deterrence, Jean-Pierre Dupuy is led to reformulate some of the most difficult questions in philosophy. He develops a counterintuitive but powerful theory of apocalyptic prophecy: once a major catastrophe appears to be possible, one must assume that it will in fact occur. Dupuy shows that the contradictions and paradoxes riddling discussions of deterrence arise from the tension between two opposite conceptions of time: one in which the future depends on decisions and strategy, and another in which every occurring event is one that could not have failed to occur. Considering the immense destructive power of nuclear warheads and the almost unimaginable ruin they are bound to cause, Dupuy reaches a provocative conclusion: whether they bring about good or evil does not depend on the present or future intentions of those who are in a position to use them. The mere possession of nuclear weapons is a moral abomination.

Jean-Pierre Dupuy, prophet of what he calls "enlightened doomsaying," has long warned that modern society is on a path to self-destruction. In this book, he pleads for a subversion of this crisis from within, arguing that it is our lopsided view of religion and reason that has set us on this course. In denial of our sacred origins and hubristically convinced of the powers of human reason, we cease to know our own limits: our disenchanted world leaves us defenseless against a headlong rush into the abyss of global warming, nuclear holocaust, and the other catastrophes that loom on our horizon. Reviving the religious anthropology of Max Weber, Emile Durkheim, and Marcel Mauss and in dialogue with the work of Rene Girard, Dupuy shows that we must remember the world's sacredness in order to keep human violence in check. A metaphysical and theological detective, he tracks the sacred in the very fields where human reason considers itself most free from everything it judges irrational: science, technology, economics, political and strategic thought. In making such claims, "The Mark of the Sacred " takes on religion bashers, secularists, and fundamentalists at once. Written by one of the deepest and most versatile thinkers of our time, it militates for a world where reason is no longer an enemy of faith.

Jean-Pierre Dupuy, prophet of what he calls "enlightened doomsaying," has long warned that modern society is on a path to self-destruction. In this book, he pleads for a subversion of this crisis from within, arguing that it is our lopsided view of religion and reason that has set us on this course. In denial of our sacred origins and hubristically convinced of the powers of human reason, we cease to know our own limits: our disenchanted world leaves us defenseless against a headlong rush into the abyss of global warming, nuclear holocaust, and the other catastrophes that loom on our horizon. Reviving the religious anthropology of Max Weber, Emile Durkheim, and Marcel Mauss and in dialogue with the work of Rene Girard, Dupuy shows that we must remember the world's sacredness in order to keep human violence in check. A metaphysical and theological detective, he tracks the sacred in the very fields where human reason considers itself most free from everything it judges irrational: science, technology, economics, political and strategic thought. In making such claims, "The Mark of the Sacred " takes on religion bashers, secularists, and fundamentalists at once. Written by one of the deepest and most versatile thinkers of our time, it militates for a world where reason is no longer an enemy of faith.

All cultures appear to share the belief that they do things 'correctly', while others, until proven otherwise, are assumed to be ignorant or barbaric. When people from different cultures work together and cannot take shared meanings for granted, managers face serious challenges. An individual's parsing of an experience and its meaning may vary according to several cultural scales - national, professional, industrial and local. Awareness of cultural differences and the willingness to view them as a positive are therefore crucial assets. This edited textbook sets itself apart from existing cross-cultural management texts by highlighting to the reader the need to avoid both ethnocentrism and the belief in the universality of his or her own values and ways of thinking: the success of international negotiations and intercultural management depends on such openness and acceptance of real differences. It encourages the development of 'nomadic intelligence' and the creative use of a culture's resources, according to a symbolic anthropology perspective. Through the essays and case studies in the chapters, readers will become aware of the intercultural dimension of business activities and better understand how they affect work. Cross-Cultural Management will help interested parties - students of business management, international relations and other disciplines, and business managers and other professionals - develop their ability to interact, take action and give direction in an intercultural context.

All cultures appear to share the belief that they do things 'correctly', while others, until proven otherwise, are assumed to be ignorant or barbaric. When people from different cultures work together and cannot take shared meanings for granted, managers face serious challenges. An individual's parsing of an experience and its meaning may vary according to several cultural scales - national, professional, industrial and local. Awareness of cultural differences and the willingness to view them as a positive are therefore crucial assets. This edited textbook sets itself apart from existing cross-cultural management texts by highlighting to the reader the need to avoid both ethnocentrism and the belief in the universality of his or her own values and ways of thinking: the success of international negotiations and intercultural management depends on such openness and acceptance of real differences. It encourages the development of 'nomadic intelligence' and the creative use of a culture's resources, according to a symbolic anthropology perspective. Through the essays and case studies in the chapters, readers will become aware of the intercultural dimension of business activities and better understand how they affect work. Cross-Cultural Management will help interested parties - students of business management, international relations and other disciplines, and business managers and other professionals - develop their ability to interact, take action and give direction in an intercultural context.

An examination of the fundamental role cybernetics played in the birth of cognitive science and the light this sheds on current controversies. The conceptual history of cognitive science remains for the most part unwritten. In this groundbreaking book, Jean-Pierre Dupuy-one of the principal architects of cognitive science in France-provides an important chapter: the legacy of cybernetics. Contrary to popular belief, Dupuy argues, cybernetics represented not the anthropomorphization of the machine but the mechanization of the human. The founding fathers of cybernetics-some of the greatest minds of the twentieth century, including John von Neumann, Norbert Wiener, Warren McCulloch, and Walter Pitts-intended to construct a materialist and mechanistic science of mental behavior that would make it possible at last to resolve the ancient philosophical problem of mind and matter. The importance of cybernetics to cognitive science, Dupuy argues, lies not in its daring conception of the human mind in terms of the functioning of a machine but in the way the strengths and weaknesses of the cybernetics approach can illuminate controversies that rage today-between cognitivists and connectionists, eliminative materialists and Wittgensteinians, functionalists and anti-reductionists. Dupuy brings to life the intellectual excitement that attended the birth of cognitive science sixty years ago. He separates the promise of cybernetic ideas from the disappointment that followed as cybernetics was rejected and consigned to intellectual oblivion. The mechanization of the mind has reemerged today as an all-encompassing paradigm in the convergence of nanotechnology, biotechnology, information technology, and cognitive science. The tensions, contradictions, paradoxes, and confusions Dupuy discerns in cybernetics offer a cautionary tale for future developments in cognitive science.

Self-deception is one of the topics that lends itself best to the task of exploring the possibilities of cross-fertilization between 'continental philosophy' and 'analytic philosophy'. Fifty years ago, in Being and Nothingness, Sartre defined the core notion of 'Bad Faith' as lying to oneself. On the other side of the Atlantic, self-deception has become one of the most exciting puzzles in the philosophy of mind, and a number of paradoxes encountered by the theory of rational choice involve that very same notion. One of the objectives is to show that bridges can be thrown over the gap between the two traditions, but also that both of them make self-deception too intrapsychic and suffer from a serious individualistic bias. The conference was intended to explore the intersubjective and social dimensions of self-deception.