Discours De Research Articles

Genre of Discours de réception: Marguerite Yourcenar’s Speech upon her Election to French Academy and Gender Turn

This article analyzes the inaugural speech (discours de réception) delivered in 1981 by Marguerite Yourcenar, the first female writer elected as a member of the French Academy. Since the 17th century, such speeches have been mandatory for newly elected academicians, serving as a communicative product of academic speech practice. The study notes that commemorative speeches in honor of deceased members of the academy typically involve the use of praise as an evaluative strategy. Following the genre’s requirements, Marguerite Yourcenar addresses the conceptual space of “the value of literary heritage” of Roger Caillois, whose “academic chair” she was about to occupy as a new academician. In his work, she identifies authorial conceptual metaphors (such as “life is a game”: vie — jeu) that align with her own value system, confirming this alignment with examples from her own books or life experience. The article highlights authorial conceptual oppositions, including men — women (homes / femmes), friendship — hatred (amitié / haine), and life — death (vie / mort). As a newly elected academician, Marguerite Yourcenar perceives the French Academy as a scientific institution with both merits (Académie — science, littérature, connaissance) and shortcomings (Académie — préjugés, archaїsme), reflecting her personal position as well as her gender and social identity.

Reading Europe in the Renaissance: continent, personification and myth in Ronsard's Discours de l'alteration et change des choses humaines

AbstractRenaissance readers were familiar with two traditions of visualizing the continent of Europe as a woman: the myth of Europa and the bull, and personifications of Europe as a queen. This article examines the impact of these traditions on the geographical, political and cultural discourses of Europe through the example of the French poet Ronsard's Discours de l'alteration et change des choses humaines. It argues that the reference in the Discours to the Ottoman Empire assailing Europe the continent would evoke for readers a female figure. The article conducts an analysis of the poem in light of this, exploring how the spectre of sexual violence associated with the Europa myth enhances the political critique of the Ottoman Empire in the Discours. As such, the article shows how the dynamic interplay of myth, personification and geographical space enriched the meanings and associations of the signifier ‘Europe’. In doing so, it articulates a method for approaching how ‘Europe’ was used and understood in Renaissance texts.

Montaigne, penser en temps de guerres de Religion. Sous la direction d’Emiliano Ferrari, Thierry Gontier et Nicola Panichi

This publication combines two conferences, both purportedly relating to the topic of its title; which is slightly surprising because Montaigne is not even mentioned in two of the nineteen contributions, Michele Ciliberto on Niccolò Machiavelli and Simonetta Bassi on Giordano Bruno. Among the rest, particular trends are discernible, underscored by the tripartite division of the volume itself: political parties, lessons of the civil war, and interlocutors. Following a thoughtful editorial Introduction, Jean Balsamo and Frank Lestringant launch the proceedings with complementary analyses of Montaigne’s anti-Protestantism; Lestringant’s chapter partly overlaps with Celso Martins Azar Filho’s on the notion of reformation in the Essais. Several contributions discuss Montaigne’s political position, which Alexandre Tarrête describes in terms of neutrality, comparing the essayist with Jean Bodin and Justus Lipsius, whereas Gaia Anselmo and, later, Philippe Desan prefer Montaigne’s own term, ‘mestis’. To these the late Arlette Jouanna adds a fine reflection about the essayist’s political balancing act, showing how and why he managed to hold on to Protestant friends without fuelling suspicions of treachery to the Royalist cause. Nicola Panichi, contrariwise, finds him separating theology and philosophy in reaction to the Roman censors’ criticisms of the notably Protestant or ‘heretical’ writers, works, and beliefs in his writings. Meanwhile, Alain Legros, expanding work already published about the absence of any mention of St Bartholomew’s Day in Montaigne’s personal copy of Beuther (and those of other contemporaries), considers ideas of massacre and carnage in the Essais before re-examining ‘De l’utile et de l’honneste’. Other contributions stress the social and moral dimensions of Montaigne’s politics. Education is presented as a bulwark against violence (Federico Baglivo) or as a means to facilitate human interaction, even in civil wars (Douglas I. Thompson, in a wide-ranging study). On the ethical side, Baglivo investigates the essayist’s moderation, Thierry Gontier his ‘liberalism’, and Véronique Ferrer his ‘santé’ and ‘gaieté’, which she sees as a humanist antidote to the barbarity of his times; Rosanna Gorris-Camos’s well-documented chapter illustrates ideas of tolerance and therapy. A further set of contributions considers Montaigne’s interlocutors and influences. Italian presence in the Essais features quite extensively and is touched on by Panichi, Thompson, and Gontier, as well as Gorris-Camos. Among non-Italians, Sébastien Castellion, already mentioned in Gorris-Camos, is given individual treatment by Marco Sgattoni. In a more specific vein, Renzo Ragghianti and Desan take Montaigne and the law as their topic. Desan, in one of two contributions on the influence of Étienne de La Boétie, situates the essayist’s changing attitude towards the law in respect of the Discours de la servitude volontaire and the Mémoire touchant l’édit de janvier 1562, while Olivier Millet, echoing the religious themes of the volume’s opening pages, restates his argument that Montaigne’s letter on the death of La Boétie is an example of modern Catholicism impervious to the trappings of traditional devotion. Supplementing rather than replacing established studies of Montaigne and the Wars of Religion, this publication offers, all in all, a well-rounded picture of the historical, political, philosophical, theological, ethical, and occasionally literary strands in the essayist’s thinking about his turbulent age.

پروژه‌ی تأسیس در فکرِ متجدد: بازاندیشیِ استقبالِ روشنفکری معاصر ایران از گفتار در روشِ دکارت

Descartes’s Discours de la Méthode has been translated into Persian three times in three separate historical periods, each with a unique incentive, from 1241 (1863) to 1310 (1932). Today, this text is one of the topics of interest in the intellectual movements of Iran as a pre-history of the emergence of Modern European philosophy in the Persian language. The book “Seyri Hikmat Dar Urūpā” [The Course of Philosophy in Europe], which was and still is one of the most significant sources for acquainting Persian speakers with European philosophy in the 14th century, is the result of the last translation of Descartes’ book. It has played a crucial role in creating the translation policy, choosing equivalences, and influencing how Western ideas were introduced in Iran. Regarding Descartes and the “establishment” project, it can be seen that Mohammad Ali Foroughi’s thoughts on Descartes gradually changed in the succeeding volumes of the book. As a result, we may outline a pathway regarding the development of contemporary intellectual consciousness in Iran by following the viewpoint that emerged in Descartes’ thought, particularly in Discours de la Méthode. The critical rethinking of this consciousness by focussing on the so-called “establishment of science” or “promoting the basis of wisdom” among Iranian intellectuals can reveal aspects of this imaginary vision which still relevant today in many conservative or reactionary blocs concerning the “establishment of civilization” or “science production.” Taking the above-mentioned into account, we can better explain these tendencies and their ideological patterns. The task of critical thinking in such a situation is to provide critical arguments against all these ideological forms of the “establishment” and to remove the intellectual obstacles to empower civil society through developing historical knowledge regarding the objective and subjective origins of those ideologies. The most exemplary illustration of this project in the early Iranian intellectuals can be observed in Mohammad Ali Foroughi and his book Seyri Hikmat Dar Urūpā, in which the author’s views progress as the book goes forward. After the Second World War and the erosion of the image of progressive Europe, the establishment project adopted a different approach. It redirected its focus from modern Western ideas to indigenous and Eastern ideas.

Andrew Michael Ramsay’s Defence of Fénelon: Classical Poetics or Political Discourse?

ABSTRACT This paper presents the hypothesis that Discours de la poesie épique is the first political text written by Fénelon’s disciple, Andrew Michael Ramsay. In 1716, Ramsay published a new edition of Les aventures de Télémaque along with a discourse that follows the rhetoric of classical poetics in which he defends its moral content. Scholarship on Ramsay has pointed out that he made use of the connection he had with his preceptor in order to aggrandize the Jacobite aspirant and legitimize his ascension to the British crown. In the light of these political principles and the criticism of the epic genre, we will analyse a case that reflects the close connection between the development of epic poetry, poetics, and political ideology.

Leibniz and the Labyrinth of Determinism

This article tackles the issue of determinism in Leibniz. In particular, it is a matter of investigating how the problem of the labyrinth of freedom and need is elaborated in “Discours de Métaphysique” and developed in “Monadologie”. We have tried to demonstrate that the solution outlined by Leibniz, i.e., the exit from this labyrinth, is what liberates the political and moral practice in the author’s work. This practice is related to the possibility for men to think of the issue of justice, i.e., the issue of the science of Law.

Being Alive in Descartes' Physiology: Animals and Plants, the Immutatio and the Impetus

In René Descartes' works there are four major references to living bodies as objects of his natural philosophy. The first is contained in the Fifth part of the Discours de la Méthode, published in June 1637, where Descartes provides a mechanical explanation of the heartbeat and other living functions of the body. The second is in a bio-medical note collected in the Excerpta anatomica dated November 1637, where he discusses nutrition and growth. The third is the famous claim on the absence of a section on living bodies in the Principia philosophiae, published in 1644. The fourth is in La Description du corps humain, Descartes' late physiology likely dated 1647-1648. In this article, by exploring these passages and contextualizing his physiological observations of animals and plants, I reassemble Descartes' science of life: his dismissal of soul, his mechanical framework, his interpretation of bodily self-maintenance and growth, his understanding of living bodies as integrated and organic systems, and the role of a power such as the immutatio and forces such as the impetus.

Reasons for the Method in Descartes’ Discours

In the practical philosophy of the Discours de la Méthode, before the theoretical metaphysics of Part Four and the Meditationes, Descartes gives us an inductive argument that his method, the procedure and cognitive psychology, is veracious at its inception. His evidence, akin to his Scholastic predecessors, is God, a maximally perfect being, established an ontological foundation for knowledge such that reason and nature are isomorphic. Further, the method, he tells us, is a functional definition of human reason; that is, like other rationalists during this period, he holds the structure of reason maps onto the world. The evidence for this thesis is given in what I call the groundwork to Descartes’ philosophical system, essentially the first half of the Discours, where, through a series of examples in the preamble of Part Two, he, step-by-step, ascends from the perfection of artifacts through the imposition of reason (the Architect Example) to the perfection of a constituent’s use of her cognitive faculties (the Wise-Lawgiver Example), to God perfecting and ordering reality (the Divine Artificer Example). Finally, he descends, establishing the structure of human reason, which undergirds and entails the procedure of the method (the Laws of Sparta Example).

“Un livre scandaleux et diffamatoire”: Militant Translations of the Discours de la servitude volontaire

The Discours de la servitude volontaire boasts a long tradition of militant translations. We argue that these translations—whose introductions and paratextual materials often aim to enlist La Boétie to a specific political cause or ideology—must be taken into account when analyzing the Discours’ political content. As Miguel Abensour (2006) pointed out, the Discours’ elusive complexity fulfills a performative function, whose goal is to reveal the reader’s conception of freedom. It can be compared to a gamebook, in which most translators, editors and/or commentators get involved when publishing the text: they make particular interpretative choices and offer their specific reading of La Boétie’s thesis. In order to illustrate this peculiar interpretative dynamic, we briefly examine three case studies: an Italian (1944), an American (1942) and a Soviet (1952) translation. All three contain a strong political message and, we suggest, each of these messages brings to light a new path through La Boétie’s gamebook, developing a new vision of his intentionally paradoxical political theory.

A Logical Reconstruction of Leibniz’s Argument for His Complete Concept Conception of the Nature of Substance in Discours §8

Abstract This paper develops a valid reconstruction in first-order predicate logic of Leibniz’s argument for his complete concept definition of substance in §8 of the Discours de Métaphysique. Following G. Rodriguez-Pereyra, it construes the argument as resting on two substantial premises, the “merely verbal” Aristotelian definition and Leibniz’s concept containment theory of truth, and it understands the resulting “real” definition as saying not that an entity is a substance iff its complete concept contains every predicate of that entity, but iff its complete concept contains every predicate of any subject to which that concept is truly attributable. An account is suggested of why Leibniz criticises the Aristotelian definition as merely nominal and how he takes his own definition to overcome this shortcoming: while on the Aristotelian basis the predication relation could generate endless chains, so that substances as endpoints of predication would be impossible, Leibniz’s definition reveals lowest species as such endpoints, which he therefore identifies with individual substances. Since duplicate lowest species make no sense, the Identity of Indiscernibles for substances follows. The reading suggests a Platonist interpretation according to which substances do not so much have but are individual essences, natures or forms.

Debates: Does Information Theory Provide a New Paradigm for Earth Science? Sharper Predictions Using Occam's Digital Razor

AbstractOccam's Razor is a bedrock principle of science philosophy, stating that the simplest hypothesis (or model) is preferred, at any given level of model predictive performance. A modern restatement often attributed to Einstein explains, “Everything should be made as simple as possible, but not simpler.” Using principles from (algorithmic) information theory, both model descriptive performance and model complexity can be quantified in bits. This quantification yields a Pareto‐style trade‐off between model complexity (length of the model program in bits) and model performance (information loss in bits, or the missing information, needed to describe the original observations). Model complexity and performance can be collapsed to one single measure of lossless model size, which, when minimized, leads to optimal model complexity versus loss trade‐off for generalization and prediction. Our view puts both simple data‐driven and complex physical‐process‐based models on a continuum, in the sense that both describe patterns in observed data in compressed form, with different degrees of generality, model complexity, and descriptive performance. Information theory‐based assessment of compression performance with fair and meaningful accounting for model complexity will enable us to best compare and combine the strengths of physics knowledge and data‐driven modeling for a given problem, given the availability of data.“Suppose we draw a set of points on paper in a totally random manner. I am saying it is possible to find a geometric line whose notation is constant and uniform, following a certain law, that will pass through all points, and in the same order they were drawn.” “But if that law is strongly composed, the thing that conforms to it should be seen as irregular”Gottfried Wilhelm Leibniz, 1686: Discours de métaphysique V, VI (from French)

Introduction: Debates on Experience and Empiricism in Nineteenth Century France

Introduction: Debates on Experience and Empiricism in Nineteenth Century France

La Boétie and republican liberty: Voluntary servitude and non-domination

The 16th-century French humanist writer Etienne de La Boétie has not often been considered in literature on republican political thought, despite his famous essay, Discours de la Servitude Volontaire, displaying a number of clear republican tropes and themes, being largely concerned with the problem of arbitrary power embodied in the figure of the tyrant. Yet, I argue that the real significance of La Boétie’s text is in his radical concept of voluntary servitude and the way it adds a new dimension to the neo-republican theory of liberty as non-domination. The problem of self-domination or wilful obedience to authority is a form of ideological domination that Pettit’s understanding of arbitrary power relationships between agents does not adequately account for. Furthermore, La Boétie shows that freedom is an ontological condition and is realised not – or not entirely – through the rule of law as the guarantee against arbitrariness, as neo-republicans advocate, but rather through acts of self-emancipation and civil disobedience. Here I understand La Boétie’s thinking in terms of a certain anarcho-republicanism in which the promotion of freedom depends not so much on institutions, as Pettit suggests, but rather on autonomous relations of friendship, love and solidarity between individuals.

Leibniz y la contingencia en los años previos al "Discurso de Metafísica"

Leibniz’s treatment of contingency proceeds by degrees and develops in parallel to the systematizations of his thought. In the time about the Confessio Philosophi, he sustains the idea of contingency on the possible as such, in the hypothetical necessity and in the divine creation. In the years previous to the systematization of the Discours de Métaphysique(1680-1686), Leibniz defends the idea of contingency through the following factors: the complete notion of substance, the infinite analysis of the truths and the first decree of the divine will.

« Le Pont et la porte » ou le sens du fini

ABSTRACTIn a period of mutation, it is proper to find the least false words possible, to find the essential words that can become founding words, that is to say, words describing that which happens. The new Discours de la méthode, returning to the essential nature of things, is a yes all the same to what is. Marking the return to the natural, to the “limit,” to the finite, it is attuned to the world of today.

Sur la soumission au pouvoir. Convergences et differences entre le Discours de la servitude volontaire d’Etienne de La Boétie et la pensée politique de Paul Ricœur

Cette étude procède à une lecture du Discours de la servitude volontaire d’Etienne de La Boétie, en s’attachant à mettre en lumière les convergences et les écarts avec la pensée politique de Paul Ricœur, autour du concept central de volonté. A partir des notions voisines de “dénaturation” et de “pathologie,” se déploie un parcours qui vise à contribuer à instituer le peuple, en regard de l’Etat, par une politique ravivée par l’amitié. Mais une différence sépare les deux penseurs quant aux ressources de la volonté. Cela se traduit au sujet de la notion de liberté, conçue comme absolue chez La Boétie, tandis que Ricœur met l’accent sur sa contingence en lui préférant le terme de capacité.

Monads at the bottom, monads at the top, monads all over

ABSTRACTThis paper examines a widely accepted reading of monads as the most fundamental elements of reality. Garber [Leibniz – Body, Substance, Monad, Oxford: Oxford University Press, 2009] argues that simple monads – seen as mind-like atoms without parts and extension – replace the corporeal substance of Leibniz’s middle period. Phemister [Leibniz and the Natural World – Activity, Passivity and Corporeal Substances in Leibniz’s Philosophy, Dordrecht: Springer, 2005] argues that monads figure also at the top as complete corporeal substances. Building on Fichant [‘L’invention métaphysique’ in G.W. Leibniz, Discours de métaphysique suivi de Monadologie et autres textes, edited by Michel Fichant, Paris: Gallimard, 2004], I argue that, for Leibniz, monads function not only as building blocks at the bottom level of composition (for aggregates) but also at the top, as grounding the unity and hence the being of complete substances and organic unities. Since organic unities or living beings are seen by Leibniz as natural machines with a nested structure, and since monads are likened to living beings, this would imply that the use of the concept ‘monad’ holds not only at the bottom, and not only at the top, but all over the range between them.

Des choses réelles à la réalité des choses

Focusing on Descartes’ striking phrase “real things” in Discours de la methode, and on the one of “reality of things” written by Pascal in his Pensees, this paper aims to shed light on Cartesian co...

Responsibility and the Physical Body

Although Paul Ricoeur finds without doubt much inspiration in analytical philosophy for developing his own phenomenological hermeneutics, only recently have Ricoeur scholars begun paying considerable attention to his relation with Anglo-American philosophy. In fact, Ricoeur's discussion with analytical philosophy was the main topic of the Ricoeur centenary in Paris in 2013. In the introduction of a special issue of Ricoeur Studies, published in the wake of this conference, Johann Michel writes: While there has been a genuine enthusiasm for studies devoted to Ricœurian thought over the past twenty years or so, there is clearly a relative dearth of secondary literature on the significance that analytic philosophy holds for Ricœur's work (Michel 2014: 4). Indeed, in the wake of the Ricoeur centenary scholars have been examining the function of analytical philosophy in Ricoeur's thought, and how Ricoeur uses analytical philosophy for developing his own phenomenology and hermeneutics (Leclercq 2013, Petit 2014). In this article I examine Ricoeur's discussion of analytical philosophy of language in light of the concept of responsibility. aim of this examination is to demonstrate that responsibility is a key concept for understanding Ricoeur's relation with analytical philosophy, and his conception of the task of phenomenological hermeneutics in relation to cognitive science: to understand the motives of human action, rather than finding their causes.1This article consists of three sections. In the first section I examine Ricoeur's relation with analytical philosophy of language in general, as Ricoeur understands this relation in what is probably his main text on analytical philosophy: Le discours de Faction published in La semantique de ľaction (Ricoeur 1977). I argue that this relation is ambiguous. On the one hand, Ricoeur uses analytical philosophy of language for defining his own phenomenological hermeneutics. For Ricoeur, analytical philosophy of language helps to clarify the concepts of this hermeneutics in explaining how they relate to ordinary language that is publically accessible and thus to empirical reality: analytical philosophy of language withholds phenomenological hermeneutics from idealism, i.e., from being an analysis of experience based on only private intuition. On the other hand, hermeneutics supersedes analytical philosophy of language according to Ricoeur. For him, analytical philosophy of language insufficiently understands the experiences that correspond to our concepts in common language, and that give meaning to these concepts. In the second section I argue that Ricoeur's understanding of responsibility is exemplary for understanding his ambiguous relation with analytical philosophy of language. Therefore I discuss both his interpretation of semantics and of pragmatics in Oneself as Another and in his article The Concept of Responsibility, published in Just (Ricoeur 1992: 30-112; Ricoeur 2000: 11-35). According to Ricoeur, semantics and pragmatics explain how we use ordinary language to ascribe actions to agents and their physical bodies, and which we thus identify as causes (e.g., x is responsible for giving a speech). For Ricoeur, analytical philosophy of language explains in this sense responsibility as a causal relation identifiable in empirical reality by means of common language. In that sense, Ricoeur's discussion of analytical philosophy highlights his idea that phenomenological hermeneutics should be understood in relation to empirical reality: the domain of cognitive science. Yet semantics and pragmatics are also insufficient, for Ricoeur, for understanding the lived experience of being responsible, which allows comprehending the motivations for being responsible. Rather than examining lived existence, semantics and pragmatics stick to analyzing concepts in common language, and investigate how these concepts allow explaining the causes of actions and events. In the final section I investigate more exactly the extent to which Ricoeur's discussion of analytical philosophy of language, and his idea of responsibility, demonstrates the specific task of phenomenological hermeneutics in relation to cognitive science. …

Bernhard Rieger

Angewandte Chemie International EditionVolume 55, Issue 44 p. 13642-13642 Author ProfileFree Access Bernhard Rieger First published: 06 June 2016 https://doi.org/10.1002/anie.201603863AboutSectionsPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Graphical Abstract “My favorite composer is Dmitri Shostakovich. My favorite time of day is late evening. ...” This and more about Bernhard Rieger can be found on page 13642. The author presented on this page has recently published his 10th article in Angewandte Chemie in the last 10 years: “Silicon Nanocrystals and Silicon-Polymer Hybrids: Synthesis, Surface Engineering, and Applications”: M. Dasog, J. Kehrle, B. Rieger, J. G. C. Veinot, Angew. Chem. Int. Ed. 2016, 55, 2322; Angew. Chem. 2016, 128, 2366. The work of B. Rieger has been featured on the cover of Angewandte Chemie: “Transformation of Carbon Dioxide with Homogeneous Transition-Metal Catalysts: A Molecular Solution to a Global Challenge?”: M. Cokoja, C. Bruckmeier, B. Rieger, W. A. Herrmann, F. E. Kühn, Angew. Chem. Int. Ed. 2011, 50, 8510; Angew. Chem. 2011, 123, 8662. Bernhard Rieger Date of birth: January 21, 1959 Position: WACKER Chair of Macromolecular Chemistry and Director of the Institute of Silicon Chemistry, Technische Universität München E-mail: rieger@tum.de Homepage: www.makro.ch.tum.de Education: 1986 Diploma in chemistry, Ludwig-Maximilians-Universität (LMU), Munich 1988 Doctorate supervised by Prof. W. Beck, LMU 1988–1989 Postdoctoral work with Prof. Dr. J. C. W. Chien, University of Massachusetts at Amherst 1995 Habilitation (mentor: Prof. E. Lindner), University of Tübingen Awards: 2008 Elected to the Finnish Academy of Science and Letters; 2011 elected to the European Academy of Science; 2013 Wöhler Prize for Sustainable Chemistry, Gesellschaft Deutscher Chemiker (GDCh; German Chemical Society); 2013 elected to the National Academy of Science and Engineering “acatech”, Germany Current research interests: Novel catalysts for precision polymerization reactions. CO2 utilization for polymers and energy storage; photocatalytic CO2 conversion. Functional polymer/inorganic (nano)hybrids for energy conversion and optoelectronic applications. Main-group element catalysis. Hobbies: Literature, music, languages My favorite composer is Dmitri Shostakovich. My favorite time of day is late evening. The biggest challenge facing scientists is reintegration of the carbon atoms in CO2 and CH4 into chemical cycles. Chemistry is fun because synthesis is just another word for creativity. If I could be anyone for a day, I would be Maxwell's Demon on the end of a growing polymer chain. The most important future applications of my research are novel catalysts for functional precision polymers. My first experiment was charcoal, when I was six; then my parents’ barn was gone. My biggest inspiration is discussions with engaged students. The secret of being a successful scientist is never losing the fascination of explorative science. The most important thing I learned from my students is dedication. The principal aspect of my personality is definitely not patience. My favorite book is Discours de la méthode (R. Descartes). My 5 top papers: References 1“Rare Earth Metal-Mediated Precision Polymerization of Vinylphosphonates and Conjugated Nitrogen-Containing Vinyl Monomers”: B. S. Soller, S. Salzinger, B. Rieger, Chem. Rev. 2016, 116, 1993. (A catalytic route to functional polymers of precise microstructure.) 2“Thermoresponsive and Photoluminescent Hybrid Silicon Nanoparticles by Surface-Initiated Group Transfer Polymerization of Diethyl Vinylphosphonate”: J. Kehrle, I. M. D. Höhlein, Z. Yang, A.-R. Jochem, T. Helbich, T. Kraus, J. G. C. Veinot, B. Rieger, Angew. Chem. Int. Ed. 2014, 53, 12494; Angew. Chem. 2014, 126, 12702. (Catalytic formation of “breathing” photoluminescent nanocomposites.) 3“Flexibly Tethered Dinuclear Zinc Complexes: A Solution to the Entropy Problem in CO2/Epoxide Copolymerization Catalysis?”: M. W. Lehenmeier, S. Kissling, P. T. Altenbuchner, C. Bruckmeier, P. Deglmann, A.-K. Brym, B. Rieger, Angew. Chem. Int. Ed. 2013, 52, 9821; Angew. Chem. 2013, 125, 10004. (Novel concept for high-activity dinuclear polymerization catalysts with an altered rate law.) 4“High-Molecular-Weight Poly(vinylphosphonate)s by Single-Component Living Polymerization by Rare-Earth Metal Complexes”: U. B. Seemann, J. E. Dengler, B. Rieger, Angew. Chem. Int. Ed. 2010, 49, 3489; Angew. Chem. 2010, 122, 3567. (Catalytic polymerization on heteroelement monomers.) 5“Rare Earth Metal-Mediated Group-Transfer Polymerization: From Defined Polymer Microstructures to High-Precision Nano-Scaled Objects”: N. Zhang, S. Salzinger, B. S. Soller, B. Rieger, J. Am. Chem. Soc. 2013, 135, 8810. (The start of our work on catalytic precision polymerization.) Volume55, Issue44October 24, 2016Pages 13642-13642 ReferencesRelatedInformation