This article is about the chief character of Sartre?s unfinished trilogy of novels known as Les chemins de la liberté—Daniel, Mathieu?s fellow-student at the École normale, Daniel the "archangel," Daniel the shamefaced pederast, Daniel the gaping wound, Daniel the strange hero, Daniel the recurrent figure in many of Sartre?s works. We do not intend to offer yet another explanation of this handsome young literature professor?s convoluted character to the explanations that already exist, nor to interpret yet again his detestation of (...) mankind and his prayers to God, which the author openly mocks. What we wish to do in these few pages is firstly to shed light on the procedures of Daniel?s imagination and evolution, and secondly to analyze how the author?s goals changed as, while writing the trilogy, he evolved from Gallimard?s up and coming star into the symbol of the search for freedom, the spokesman whom some disagreed with, criticised, despised, while others glorified him and praised him to the skies. We would like to try and elucidate the evolution of this character, steering between the free future of a literary work in progress and the ungraspable heart of darkness. (shrink)

In this article we will observe Sartre sketching, elaborating, and polishing characters, most of whom he carried around in himself for almost fourteen years. In short, we go back to the beginning of the question of the relationship of the writer and his work, relying above all on the manuscripts we have been able to consult. We postulate, and we will see in the course of this article if it is true, that the choice of writing in a certain way, (...) of inventing a character who takes shape in a particular way, can be conceived as the transformation of a real body into an imaginary one. J. F. Louette expressed it very well in 1996 when he stated that Sartre writes "to change his lymph and blood into ink: to get rid of himself thanks to the sheet of paper, which is not himself; in short … to change the contingency of the body into the necessity of art." Thus, the artist is the man who chooses to create imaginary objects in reality, but also and above all (from the ontological point of view), the man who chooses to create the real world in imagination, whose perception of the situation is in itself creation. (shrink)

Depuis qu'elles existent, les sciences dites exactes se prétendent différentes des autres savoirs. Comment comprendre cette prétention? Faut-il, à la manière des épistémologues anglo-saxons ou de Karl Popper, tenter d'identifier les critères qui la justifient? Peut-on, suivant le modèle nouveau des études sociales des sciences, y voir une simple croyance? Ce livre propose un dépassement fructueux de l'opposition, apparemment irréconciliable, entre ces deux approches des sciences. Et si la tension entre objectivité scientifique et croyance était justement constitutive des sciences, enjeu (...) des pratiques inventées et réinventées par les scientifiques? Réussir à parler des sciences avec humour, sans en faire un objet de vénération, ni de dénonciation, en restant au plus proche de la passion des scientifiques, tel est ici le pari d'Isabelle Stengers. Mais ce livre ne se limite pas à un discours sur les sciences. Il s'agit bien plutôt de prolonger l'histoire de leur invention. Comment comprendre les liens multiples entre la science et les pouvoirs qui la mobilisent aujourd'hui? Comment concevoir les rapports entre science, expertise et démocratie? La nouveauté de L'invention des sciences modernes est de faire de ces différents problèmes intellectuels, pratiques et politiques les enjeux du processus par où pourrait s'inventer et se renouveler l'identité même des sciences. (shrink)

This volume offers a revisionist interpretation of Paracelsus and Paracelsianism. It points to the need for a new historiographical approach to the man and his ideas, while demonstrating the value of seeing them in their totallity, as well as in their proper historical text.

The God of the Machine presents an original theory of history and a bold defense of individualism as the source of moral and political progress.

Alfred North Whitehead has never gone out of print, but for a time he was decidedly out of fashion in the English-speaking world. In a splendid work that serves as both introduction and erudite commentary, Isabelle Stengersâe"one of todayâe(tm)s leading philosophers of scienceâe"goes straight to the beating heart of Whiteheadâe(tm)s thought. The product of thirty yearsâe(tm) engagement with the mathematician-philosopherâe(tm)s entire canon, this volume establishes Whitehead as a daring thinker on par with Gilles Deleuze, Felix Guattari, and Michel Foucault. (...) Reading the texts in broadly chronological order while highlighting major works, Stengers deftly unpacks Whiteheadâe(tm)s often complicated language, explaining the seismic shifts in his thinking and showing how he called into question all that philosophers had considered settled after Descartes and Kant. She demonstrates that the implications of Whiteheadâe(tm)s philosophical theories and specialized knowledge of the various sciences come yoked with his innovative, revisionist take on God. Whiteheadâe(tm)s God exists within a specific epistemological realm created by a radically complex and often highly mathematical language. âeoeTo think with Whitehead today,âe Stengers writes, âeoemeans to sign on in advance to an adventure that will leave none of the terms we normally use as they were.âe. (shrink)

How can a collective pay attention virtuously? Imagine a group of scientists. It matters what topics they pay attention to, that is, which topics they draw to the foreground and take to be relevant, and which they leave in the background. It also matters which aspects of an investigated phenomenon they foreground, and which aspects they leave unnoticed in the background. If we want to understand not only how individuals pay attention of this kind virtuously, but also collectives, we first (...) need a framework to understand virtuous collective agency. A result of this article will be that virtuous collective action depends on the collective being institutionalized. At the same time, we have to think of the constituents of the collective in terms of practical identities (as opposed to individuals). This is what enables us to understand how a collective can acquire the stability required for virtue, and how we don’t end up with a summative account of group virtue, respectively. It will be argued that collectives only have the required stability in their actions when their commitments are habitualized in the form of institutionalized procedures. An Aristotelian understanding of virtue distinguishes between commitment, inclination, and action. Only when a subject’s inclination is fully lined up with her commitment, do we arrive at the required stability (of character) for virtuous action. In the case of individuals, to build up an appropriate inclination consists in an inscribing of the commitment into the feelings and body of the subject. If a commitment is fully ‘embodied’ in this sense, it has formed the individual’s inclination accordingly. How can one make sense of this in the case of collective subjects? This article tries to show that for collectives, the embodiment of commitment (the forming of the fitting inclinations) consists in creating policies, procedures, and rules that stabilize the acting according to the commitment, irrespective of the motivation of each individual involved in the collective. Hence, embodiment of commitment, in the case of collectives, is institutionalization. The article then explores what this requirement of institutionalization means for collective attention. The illustration will draw on a distinction between focused and open-minded attention. It will be shown that for either case – focused and open-minded – in order for a collective to pay attention virtuously, it needs to have its commitments institutionalized. (shrink)

Biobanks correspond to different situations: research and technological development, medical diagnosis or therapeutic activities. Their status is not clearly defined. We aimed to investigate human biobanking in Europe, particularly in relation to organisational, economic and ethical issues in various national contexts. Data from a survey in six EU countries were collected as part of a European Research Project examining human and non-human biobanking. A total of 147 institutions concerned with biobanking of human samples and data were investigated by questionnaires and (...) interviews. Most institutions surveyed belong to the public or private non-profit-making sectors, which have a key role in biobanking. This activity is increasing in all countries because few samples are discarded and genetic research is proliferating. Collections vary in size, many being small and only a few very large. Their purpose is often research, or research and healthcare, mostly in the context of disease studies. A specific budget is very rarely allocated to biobanking and costs are not often evaluated. Samples are usually provided free of charge and gifts and exchanges are the common rule. Good practice guidelines are generally followed and quality controls are performed but quality procedures are not always clearly explained. Associated data are usually computerised. Biobankers generally favour centralisation of data rather than of samples. Legal and ethical harmonisation within Europe is considered likely to facilitate international collaboration. We propose a series of recommendations and suggestions arising from the EUROGENBANK project. (shrink)

Participation of the Public in Science: Towards a New Kind of Scientific Practice Participation of the public in science has been the object of an increasing number of social and political philosophical studies, but there is still hardly any epistemological study of the topic. While it has been objected that involvement of the public is a threat to the integrity of science, the apparent indifference of philosophers of science seems to testify to its lack of relevance to conceptions of scientific (...) activity. I argue both that it is not a threat to science and that it is relevant to philosophy of science by showing that it constitutes a new kind of epistemic practice. Two main objections to the idea that the involvement of non-scientists, with their situated perspective and contextual values, can form an epistemic practice will be addressed: the first bears on the epistemic potentialities of the cooperation between scientist and non-scientists; the second on the possibility that this cooperation takes the form of a practice. (shrink)

Le scepticisme de Montaigne -- Perturbations dans le genre -- Bouleversement des catégories du masculin et du féminin dans "Par divers moyens on arrive à pareille fin" -- L'identité en question -- L'homme insoluble -- Les Indiennes, les Indiens et nous -- Le sexe indécis -- Renversement -- Critique sceptique de la rhétorique adressée aux femmes -- Féminité et savoir du corps -- Parodie de la discipline conjugale -- Au sujet de la femme insatiable -- Déplacement et/ou réhabilitation inattendue -- (...) Malheur et bonheur du mariage ou la vie selon son mouvement -- Solitude ou mariage -- Grandeur de la relation conjugale -- Examen sceptique de la gynécocratie -- Satire du patriarcat -- Abandon et transmission du pouvoir -- Restauration de la légitimité du gouvernement féminin -- Réduction à l'absurde -- Réquisitoire contre la chasse aux sorcières -- Vanité de la recherche des causes -- Justice sceptique et clémence -- Vénus, les boiteux et les boiteuses -- Apologie paradoxale -- L'amour de préférence à la guerre -- Trivialité et danger de l'amour -- Éloge de l'amour -- Dernières accolades -- Construction d'une communauté autre -- Un lectorat féminin estimé -- Les femmes dédicataires dans les Essais -- Marie de Gournay, une philosophe féministe autonome, mais fidèle. (shrink)

La technique et la civilisation qu'elle commande sont, à notre époque, un important sujet de réflexion. Depuis quelques années, les sections techniques de l'enseignement du second degré, et des études supérieures, ont, à leur programme, quelques notions de philosophie. Cette mesure répond à une nécessité culturelle. Plus encore, elle satisfait un besoin et un droit des jeunes techniciens. Nul n'échappe aux grandes interrogations concernant la vérité et la certitude, la valeur et le bien, le droit et la justice, l'homme et (...) sa destinée, que la philosophie pose et éclaire. Cet ouvrage se limite à l'essentiel, c'est-à-dire aux questions concernant la connaissance, l'activité de l'homme, l'homme en société et la religion. Un manuel d'initiation simple et accessible pour les élèves, les étudiants mais aussi tous ceux qui, déjà engagés dans la vie professionnelle, souhaitent compléter leur formation philosophique. (shrink)

This volume for the first time brings the scholarly discipline of comparative religious ethics into constructive collaboration with the community of interreligious dialogue. Its design is premised on two important insights. First, interreligious dialogue offers to comparative religious ethics a new, more persuasive rationale, agenda of issues, and practical orientation. Second, comparative religious ethics offers to interreligious dialogue an arsenal of critical tools and methods which will enhance the sophistication of its practical work. In this way, both theory (a dominant (...) concern and strength of comparative religious ethics) and praxis (a dominant concern and strength of interreligious moral dialogue) are joined together in mutual effort, each contributing to the benefit of the other.The volume’s contributors share this vision of collaboration, drawing explicitly from both communities of discourse in a manner that crosses disciplinary and professional boundaries to deal creatively and constructively with important methodological and global moral issue. Although theory and practice cannot easily be separated in such a collaborative project, for the purpose of clarity, the volume is divided into two main parts. The first specifically engages questions of method, theory, and the social role of the public intellectual; the second, on substantive moral themes and issues, many of which were raised at the 1993 Parliament. Taken together, the volume’s essays articulate and illustrate new ways of approaching contemporary moral concerns cross-culturally yet with a rigor appropriate to our complex and pluralistic world. (shrink)

Coletânea de trabalhos de especialistas brasileiros que analisam algumas das obras mais importantes de pensadores marxistas deste século: O espírito da utopia (Bloch), Teoria do agir comunicativo (Habermas), Dialética negativa (Adorno), História e consciência de classe (Lukács), Contrarrevolução e revolta (Marcuse), Eduard Fuchs, o colecionador e o historiador (Walter Benjamin), As ideias fora do lugar (Roberto Schwarz), Marx: Lógica e política (Ruy Fausto) e Trabalho e reflexão (José Arthur Giannotti).

This memorial to Latour is not an appraisal of his fifty-year research career but the report of a traveling companion with a story to share about the apparent lack of continuity, the sudden, unapologetic, unprincipled changes of position, with which he surprised or scandalized his colleagues and readers. In the first place, was he a sociologist, an anthropologist, a philosopher? Though he did not make lasting commitments of that kind, he did make deeper ones that did not change—above all, never (...) to explain anything in terms of something more general and, thus, never to accept the position of judge. To follow Latour's problematic changes—sometimes referred to as his “versatility”—demands that we follow the changes of the very terms of the problems that his basic commitment bound him to confront. From the 1980s, when his work dealt with technoscientific progress, to the years of his growing concern with political ecology, and finally to his recognition of the oncoming climate chaos, dizzying leaps were entailed by his resistance to the temptation of judging. Involved in, but never the cause of, various of his leaps, Stengers describes her friend as responding, perforce, to changing times, rather than as behaving like a theorist thinking mainly of his image, reputation, and career. (shrink)

La hagiografía medieval tenía una importante función didáctica. Estos relatos fueron muy útiles para la Iglesia ya que permitían transmitir valores, modelos de conducta e ideas complejas a los feligreses. En este trabajo de investigación exploraremos tres obras hagiográficas en verso redactadas en distintas zonas de la Península Ibérica durante el siglo XIII, protagonizadas por tres santas que representan modelos diferentes (mártires, religiosas y penitentes). A través de este estudio comparativo hemos podido observar que, más allá de los tópicos asociados (...) a cada modelo de santidad, los valores transmitidos como ejemplo de “buenas cristianas” se repiten en todos ellos como condición necesaria para que la mujer alcanzase la salvación eterna: mantenimiento de la virginidad, castidad, penitencia y purga del pecado. Así, podemos concluir que la hagiografía femenina plenomedieval tuvo un importante papel en la transmisión y asentamiento de las ideas del clero respecto a lo femenino, cargadas de una evidente misoginia. (shrink)

Experimental activity is traditionally identified with testing the empirical implications or numerical simulations of models against data. In critical reaction to the ‘tribunal view’ on experiments, this essay will show the constructive contribution of experimental activity to the processes of modeling and simulating. Based on the analysis of a case in fluid mechanics, it will focus specifically on two aspects. The first is the controversial specification of the conditions in which the data are to be obtained. The second is conceptual (...) clarification, with a redefinition of concepts central to the understanding of the phenomenon and the conditions of its occurrence. (shrink)

Making reason and revelation agree, notably by defining the former’s subordination to the latter, was one of the main concerns of European Medieval scholasticism; and from the tension between the weight of scriptural authority and the aspiration to the independence of rational inquiry finally emerged in Europe a philosophical field free of any allegiance to a revealed discourse – or at least pretending to be so – and castigating the old “scholastic method”. In India, by way of contrast, the philosophical (...) field has remained essentially scholastic inasmuch as most philosophical systems never ceased to acknowledge scripture (āgama) as a means of valid knowledge, and even often asserted its supremacy over reason and experience. Yet, just as European scholasticism cannot be reduced to the image of it that has prevailed since Descartes, the relationship between scriptural authority and rational enquiry in India is much more complex than might appear at first sight. It is first and foremost in order to defend their respective scriptures that various Indian religious currents chose to engage in philosophical debates; but this apologetic intention paradoxically led their champions to set aside scriptural authority. The paper points out this strange process of philosophical emancipation, born of apologetic concerns and nourished by them; and by comparing two apparently diametrically opposed definitions of the relationship between reason and revelation – that of the Buddhist Dharmakīrti, and that of the Śaiva nondualist Utpaladeva –, it aims at showing that although the Indian philosophical field never acquired the autonomy (real or proclaimed) that has characterized Western philosophy from the 17th century onwards, it grew in a constant creative tension between the acceptance and rejection of scriptural authority. (shrink)

The article is built in twelve remarks posing and arguing the “choice of not to”: not to enter the systematics of Joas’ essay and Joas’ thought about what he conceives as “the powers of the sacred”. The discussion is based on the introduction to the book and the preface to its French translation, remaining in a multidisciplinary references field, external to the Joasian systematics. It is not about the terms of the debate, nor about the debate concerning the Weber’s concept (...) of disenchantment and its reception. On the contrary, all along the threshold pages of Joas’ essay, the argument consolidates its discussing exteriority, without seeking or claiming to invalidate Joas’ thesis. The choice of not to, as a way of thinking attempted here, is closer to the Taubesian “discordant accord” figure, than that of the Weberian “elective attraction”, which, moreover, Joas takes over in his own way. What is at stake is not to subscribe to the anachronistic invalidation of a modern self-understanding that was effective, which indeed does not solve the question of thinking how it is outdated today. It is also not to subscribe to think the extreme effective plurality of the religions on the bases of two unifying notions, the political and the (in fact too particular) notion of “sacred”. (shrink)

This paper aims 1) to introduce the notion of theoretical story as a resource and source of constraint for the construction and assessment of models of phenomena; 2) to show the relevance of this notion for a better understanding of the role and nature of values in scientific activity. The reflection on the role of values and value judgments in scientific activity should be attentive, I will argue, to the distinction between models and the theoretical story that guides and constrains (...) their construction. The aim of scientific activity is to develop understanding of phenomena, and something that serves this aim and contributes to the development of understanding has a cognitive value. Cognitive values are the features that something that plays a role in scientific activity should have so that it can serve its aim. I will focus my attention on the features of the theoretical story and of the models. (shrink)

In the wake of the 2008 global financial crisis, an important conceptual battleground for democratic theorists ought to be, it would seem, the capitalist firm. We are now painfully aware that the typical model of government in so-called investor-owned companies remains profoundly oligarchic, hierarchical, and unequal. Renewing with the literature of the 1970s and 1980s on workplace democracy, a few political theorists have started to advocate democratic reforms of the workplace by relying on an analogy between firm and state. To (...) the extent that a firm is an organization comparable to the state, it too ought to be ruled along democratic lines. Our paper tests the robustness of the analogy between firm and state by considering six major objections to it: the objection from a difference in ends, the objection from shareholders’ property rights, the objection from worker’s consent, the objection from workers’ exit opportunities, the objection from workers’ expertise, and the objection from the fragility of firms. We find all of these objections wanting. While the paper does not ambition to settle the issue of workplace democracy at once, our goal is to pave the way for a more in-depth study of the ways in which firms and states can be compared and the possible implications this may have for our understanding of the nature of managerial authority and the governance of firms. (shrink)

This essay is a history of an analogy. It charts a perceived relationship between the Trinity and the conjugal family in Anglo-French lay culture in the later Middle Ages. The association had long been known within theological discussions of the Trinity, antedating the works of St. Augustine, but his disapproving assessment was enduringly to inhibit its use. This essay shows the way that the analogy reemerged in the fourteenth century, bleeding through its theological bandages into debates about the ethics of (...) human relationships. Where this interrelationship has been considered before by medievalists, it has been in criticism of William Langland's Piers Plowman. This essay treats that poem, too, but also maintains that the synergy between marriage and the Trinity was not only the preoccupation of an eccentric poet but had a much more widespread cultural relevance. Indeed, I gather here a range of material, both literature and art, from across Europe between roughly the end of the thirteenth to the mid-fifteenth century; within that evidence, I identify a shared interest in reanimating the apparently exhausted topic of Trinitarianism and the family. (shrink)

Seria a conjectura de uma sociedade de ateus, de Pierre Bayle, uma experiência de pensamento liberal, visando separar política e religião? Uma tal interpretação pode se apoiar sobre a relativa proximidade do texto com a Fábula das Abelhas de Mandeville. Ela é, porém, errônea: aquela conjectura baseia-se em um método cético, histórico e crítico que desafia o princípio mesmo das experiências de pensamento. Tampouco a separação do religioso e do político se basearia em uma argumentação liberal.

Les justifications a priori ou pragmatiques des normes rationnelles d’interprétation, comme le principe de charité, placent l’interprétationnisme devant un dilemme : soit échouer à justifier ces normes, soit les rendre inutiles et impertinentes par cette justification même. Les justifications a priori du principe de charité, proposées par Davidson, reposent sur un retour implicite à l’analycité et à une forme de détermination du sens incompatibles avec la position interprétationniste. La même critique s’applique à la justification pragmatique de ces normes opérée par (...) Dennett. L’usage pragmatique du mythe de la rationalité suppose d’accorder une valeur de norme à ce qui marche. Mais ériger les maximes pragmatiques de l’interprète en critères, au lieu d’en faire de simples guides, sape l’intelligibilité et la validité des principales thèses de Quine sur l’indétermination de la traduction et l’inscrutabilité de la référence. L’extension pragmatique du principe de charité pour pallier une indétermination, absente en pratique, est dès lors superfétatoire et infondée.In attempting to provide a priori or pragmatic justifications for rational norms of interpretation, such as the principle of charity, interpretationism faces the dilemma of having to choose between failing to justify those norms or making them useless and irrelevant by this very justification. Davidson’s a priori justification of the principle of charity relies on an implicit return to analyticity and to a form of determinacy of meaning, which are incompatible with the interpretationist stance. The same critique applies to Dennett’s pragmatic justification of these norms. The pragmatic use of the myth of rationality presupposes taking what works as constituting a norm. But treating the interpreter’s pragmatic maxims as norms, and not simply as guides, undermines the intelligibility and validity of Quine’s main thesis on the indeterminacy of translation and the inscrutability of reference. A pragmatic extension of the principle of charity aiming at compensating for indeterminacy, absent in practice, is therefore superfluous and unfounded. (shrink)

Alors que le Tribunal de Nuremberg n’avait pas traité spécifiquement des crimes sexuels ou du genre des victimes, depuis une vingtaine d’années, l’évolution du droit international, notamment pénal, a été marquée par une prise en compte de la dimension sexuée des crimes de guerre, des crimes contre l’humanité et des génocides. Les tribunaux pénaux internationaux pour l’ex-Yougoslavie (TPIY), celui pour le Rwanda (TPIR) et la Cour pénale internationale (CPI) ont porté une attention particulière aux violences sexuelles et aux femmes victimes (...) de guerre. Pourtant les femmes ne sont pas dans une simple relation binaire aux lois de la guerre, en position de victimes (potentielles) ou d’actrices (moins probables) de leurs violations. Elles peuvent avoir d’autres rôles d’actrices de leur élaboration ou application, à titre d’enquêtrices, procureures, avocates ou juges, témoins ou expertes. Cet état de la recherche considérera d’abord les tribunaux internationaux comme producteur et médium de la recherche sur les femmes et les lois de la guerre. Il envisagera ensuite la diversité des figures féminines, sujets ou objets de ce droit et de cette justice : juristes, criminelles, victimes ou combattantes. Significativement, des questionnements semblables se retrouvent dans ces différents cas : la « féminité » est-elle un facteur explicatif spécifique ou finalement secondaire, un stéréotype à déconstruire? Y a-t-il une continuité entre temps de paix et temps de guerre dans le rapport des femmes à la violence criminelle? La limitation des rôles féminins est-elle le produit d’un droit international étatique ou l’expression plus large d’une domination masculine dans les pratiques guerrières? (shrink)

En ce XXe siècle, où la physique s'est identifiée à la science révolutionnaire par excellence, l'œuvre passionnée d'Ilya Prigogine constitue une singulière anomalie. Anormale parce qu'elle prend le parti du monde des phénomènes physiques contre le pouvoir de la théorie, jugé abusif ; mais anormale aussi par sa longue obstination à une époque où la rapidité fait foi. Le combat avait commencé au début des années soixante, sur un mode mineur : Prigogine demandait à ses collègues de reconnaître qu' " (...) il y a certainement une signification physique profonde dans l'équation de Boltzman ". Thèse apparemment bien légitime : l'équation de Boltzmann permet de décrire avec succès le comportement de non-équilibre des gaz dilués. Mais thèse iconoclaste : car, depuis que la croissance de l'entropie a été renvoyée aux seules probabilités, le comportement de non-équilibre n'est plus sensé autoriser la moindre " signification profonde ". Raconter l'histoire de ce combat, comme le fait Isabelle Stengers dans ce livre, revient à interroger les lois fondamentales sous l'angle du lien entre théorie, valeur et obligation. En effet, sans ce lien, ni la position de Prigogine ni celle des physiciens contre qui il va chercher des arguments toujours plus puissants ne sont intelligibles. L'auteur montre que ce lien permet d' " inventer " des problèmes : Il y a Prigogine qui oppose ainsi des lois nouvelles, les " lois du chaos ", au déterminisme absolu des lois fondamentales de la physique. La physique est habitée par la passion de la loi, mais la manière dont cette passion est ici réinventée pourrait ouvrir de nouvelles voies, vitales pour une " écologie des pratiques ". Serait-il possible que le physicien ne se présente plus comme celui par qui s'opère la fascinante découverte des lois de la nature? Serait-il possible de célébrer avec lui l'extraordinaire aventure que constitue l'invention d'un objet capable de dicter la manière dont il doit être décrit? (shrink)

La vie a-t-elle émergé de la matière? Et dans ce cas, comprendre le vivant signifie-t-il le réduire à un ensemble particulier d'interactions physico-chimiques? Et comprendre l'expérience psychique, est-ce la réduire à l'activité de populations neuronales enchevêtrées? Le premier visage proposé par la question de l'émergence de la vie est celui de l'affrontement entre les conquérants de la réduction et les défenseurs de la différence qualitative entre le tout et ses parties. Visage polémique, affichant l'arrogance et les prétentions qui dominent l'écologie (...) des pratiques scientifiques. Avec le thème de l'auto-organisation, l'émergence propose aujourd'hui d'autres visages, plus avenants, car ils annoncent un intérêt nouveau, orienté vers l'exploitation des propriétés en vérité très singulières que l'apparition et l'évolution des vivants pourraient avoir requis de la matière. Une approche pacifique de la question de l'émergence est-elle désormais possible? Ou s'agit-il là d'une opération de pacification, menée à l'encontre de belligérants naïfs par des tiers qui en savent plus? Les différents visages de l'émergence expriment les différents types de liens qui existent ou pourraient s'inventer entre pratiques scientifiques, entre constructeurs de modèles et praticiens de terrain. Mais les protagonistes de la question de l'émergence, qu'ils entendent la réduire, à la manière des sociobiologistes, ou en célébrer la complexité innovante, ne peuvent s'empêcher de rêver, de spéculer sur la possibilité d'une approche enfin scientifique qui permettrait de nous comprendre nous-mêmes et de comprendre les enjeux de nos histoires. Isabelle Stengers prend ici le risque d'accepter que cette composante spéculative est irrépressible. Mais l'enjeu est alors de reconnaître les situations où la spéculation change de nature, parce que les pratiques scientifiques s'y adressent à ces questions posées par d'autres, et qu'elles obligent à une rencontre avec d'autres pratiques humaines, modernes et non-modernes. (shrink)

As intergenerational interactions increase due to an ageing population, the study of emotion-related responses to the elderly is increasingly relevant. Previous research found mixed results regarding affective mimicry – a measure related to liking and affiliation. In the current study, we investigated emotional mimicry to younger and older actors following an encounter with a younger and older player in a Cyberball game. In a complete exclusion condition, in which both younger and older players excluded the participant, we expected emotional mimicry (...) to be stronger for younger vs. older actors. In a partial inclusion condition, in which the younger player excluded while the older player included the participant, we predicted that the difference in player behaviour would lead to a difference in liking. This increased liking of the older interaction partner should reduce the difference in emotional mimicry towards the two different age groups. Results revealed more mimicry for older actors following partial inclusion especially for negative emotions, suggesting inclusive behaviour by an older person in an interaction as a possible means to increase mimicry and affiliation to the elderly. (shrink)

Joseph Priestley, the eighteenth-century scientist who discovered oxygen, was one of the most remarkable thinkers of his time. This collection of essays by a team of experts covers the full range of his work in the fields of education, politics, philosophy, and theology, and firmly re-establishes him as a major intellectual figure.

Le prix Nobel de chimie montre comment ses résultats les plus récents en physique théorique lui permettent de résoudre les problèmes qui rendent invraisemblables, malgré leur succès retentissant, tant la physique classique que la mécanique quantique : le paradoxe du temps et le paradoxe quantique. ©Electre 2021.

This book offers a comprehensive presentation of the Pratyabhij philosophy (elaborated in the 10th and 11th centuries by Utpaladeva and Abhinavagupta) by showing how its main concepts arose from the confrontation of aiva religious dogmas ...

Pourquoi les sciences modernes n'avancent-elles que sur le mode guerrier - guerre du scientifique contre ses concurrents, guerre du savant contre le " charlatan ", guerre du " nouveau " contre l' " ancien "? Pourquoi ces sciences sont-elles présentes parmi nous sous le jour le plus faux : triomphe d'un savoir enfin objectif, neutre et désintéressé, produit par une démarche méthodique, humble et sereine? Et pourquoi, lorsque les scientifiques osent dire leurs rêves et leurs ambitions, est-ce si souvent la (...) spéculation arrogante, le mépris et la polémique qui trouvent à s'exprimer? Les savoirs modernes sont aujourd'hui habités par une obsession de la différenciation. Et cette obsession de la différence à rappeler, de l'opposition à maintenir, entre objectivité scientifique et savoirs subjectifs, les voue à exister sur le mode de la guerre généralisée, guerre défensive ou offensive de chacun contre les autres, guerre de tous contre ce qu'ils s'accordent à disqualifier en tant que simple opinion. Est-il possible de civiliser les savoirs modernes, d'inventer entre eux et avec nous un régime de coexistence pacifique? Est-ce possible, sans leur demander de renoncer aux rêves et aux passions qui les font exister, sans exiger qu'ils se soumettent, au nom de cette paix à établir, à un quelconque tribunal distribuant les droits et les devoirs de chacun? C'est pour construire une réponse à cette question qu'Isabelle Stengers tente ici une démarche tout à la fois de diagnostic et de pronostic. Car il s'agit tout aussi bien de comprendre les valeurs que font exister les sciences, que de risquer un pari sur un avenir possible où ces valeurs seraient activement dissociées du pouvoir de disqualifier. Le projet d'une mise en culture des sciences n'a rien à voir, alors, avec un quelconque supplément d'âme, ou une meilleure diffusion des connaissances scientifiques. Pour Isabelle Stengers, il passe par la construction de ce qu'exigerait une véritable écologie des pratiques, modernes et non modernes. (shrink)

Based on an extensive review of the literature and field surveys, the paper proposes a conceptualization and operationalization of corporate citizenship meaningful in two countries: the United States and France. A survey of 210 American and 120 French managers provides support for the proposed definition of corporate citizenship as a construct including the four correlated factors of economic, legal, ethical, and discretionary citizenship. The managerial implications of the research and directions for future research are discussed.

An innovative, multifaceted approach to scientific experiments as designed by and shaped through interaction with the modeling process The role of scientific modeling in mediation between theories and phenomena is a critical topic within the philosophy of science, touching on issues from climate modeling to synthetic models in biology, high energy particle physics, and cognitive sciences. Offering a radically new conception of the role of data in the scientific modeling process as well as a new awareness of the problematic aspects (...) of data, this cutting-edge volume offers a multifaceted view on experiments as designed and shaped in interaction with the modeling process. Contributors address such issues as the construction of models in conjunction with scientific experimentation; the status of measurement and the function of experiment in the identification of relevant parameters; how the phenomena under study are reconceived when accounted for by a model; and the interplay between experimenting, modeling, and simulation when results do not mesh. Highlighting the mediating role of models and the model-dependence of data measurement, this volume proposes a normative and conceptual innovation in scientific modeling--that the phenomena to be investigated and modeled must not be precisely identified at the start but specified during the course of the interactions arising between experimental and modeling activities. Contributors: Nancy D. Cartwright, U of California, San Diego; Anthony Chemero, U of Cincinnati; Ronald N. Giere, U of Minnesota; Jenann Ismael, U of Arizona; Tarja Knuuttila, U of South Carolina; Andrea Loettgers, U of Bern, Switzerland; Deborah Mayo, Virginia Tech; Joseph Rouse, Wesleyan U; Paul Teller, U of California, Davis; Michael Weisberg, U of Pennsylvania; Eric Winsberg, U of South Florida. (shrink)

L'homme et l'univers ne font-ils qu'un? L'antique sagesse chinoise détient-elle une clé précieuse pour habiter le monde? Comment concilier l'absolu et la réalité du monde? Le taoïsme est depuis plus de deux mille ans la principale religion chinoise. Fondée par le sage Lao zi (Lao - Tseu), elle repose sur la dialectique universelle des principes féminin et masculin et de la non -existence et de l'existence (yin et yang). Le succès en Occident d'ouvrages taoïstes, comme le Yi-King ou le Tao-Te-King, (...) révèle un intérêt croissant pour cette philosophie chinoise globale à caractère cosmique. Allant aux sources mêmes de cette pensée, la rendant accessible, mettant à la disposition du lecteur quelques-uns de ses textes majeurs, l'auteur a écrit un ouvrage qui constitue la meilleure introduction publiée en France jusqu'à ce jour. (shrink)

Au début de ce siècle, les atomes ont enfin conquis droit de cité à l'intérieur de la physique. Leur foule désordonnée, les évènements multiples dont ils sont les acteurs, renvoient aux apparences les lois classiques de la physique. Le monde s'est peuplé et le peuple des atomes semble rebelle à la loi. Et pourtant, quelques années plus tard, ce peuple rebelle est devenu silencieux. La loi règne à nouveau, et elle descend en ligne directe de la plus étonnante des créations (...) de la physique mathématique, la mécanique quantique. Moment de triomphe ou moment de désarroi? Car tout se passe comme si, soudain, les physiciens avaient perdu l'accès à ce qu'ils appelaient réalité, comme si tout savoir portant sur cette réalité devait être reconnu comme irrémédiablement factice. La loi règne, certes, mais dans le silence, une coupure infranchissable venant, semble-t-il séparer le langage que nous devons utiliser pour décrire la réalité et la vérité indicible de cette réalité. Le réel est voilé. La tragédie de la mécanique quantique a fait l'objet de mille et une controverses qui semblent témoigner que la physique, ici, est confrontée à des questions proprement philosophiques : la réalité est-elle connaissable? Voire, " existe-t-elle-en soi "? Mais une autre hypothèse peut être proposée, qui permettrait de transformer en comédie non dénuée d'humour l'ironie tragique d'un rêve dont l'accomplissement final entraîne la destruction. Car les questions d'apparence philosophique et le renoncement ascétique auxquels la mécanique quantique semble appeler les physiciens traduisent peut être d'abord et avant tout les moyens que ceux-ci ont utilisés pour faire faire le monde événementiel et tumultueux dont ils avaient gagné l'accès, pour transmuter en harmonie mathématique le bruit des atomes. (shrink)