La cimatheque, un centre alternatif du film, situé dans le centre du Caire a ouvert ses portes le 3 juin 2015. Elle est née d’abord du désir de jeunes cinéastes de créer une société de production indépendante. Avec la révolution le projet s’est étoffé, et la Cimathèque est devenue un lieu de rencontre, de projection, de production, de digitalisation, d’archivage, de débats à l’adresse de tous les cinéphiles. L’Égypte possède une longue tradition cinématographique, interrompue par des années de négligence, de (...) corruption et un manque d’ambition pour un art profondément aimé par la population. La question de l’archivage du patrimoine cinématographique mais aussi des productions contemporaines sur divers supports est centrale dans le projet de la Cimathèque, surtout dans une époque de déconstruction du sens de l’histoire collective. (shrink)

Environmental issues involve a wide range of actors often brought together in processes of collaborative environmental governance. Nonetheless, such actors frequently disagree on the definition of these issues. Even sharing an environmental concern does not preclude disagreements. This paper takes the concept of ecological embeddedness—so far analyzed in a single community—to explore differences of views among actors involved in collaborative environmental governance. It does so by pursuing a qualitative study of French River Basin Committees. Our findings show that Basin Committee (...) members take radically different approaches to ecological matters and therefore put forward opposing diagnoses and prognoses of their shared ecological context. We identify three dimensions of ecological embeddedness that are critical for collaborative governance, namely: ecological engagement; ecological ontology; and ecological knowledge. Our results indicate that different forms of ecological embeddedness can fuel long-lasting disagreements despite members’ shared appreciation of collaboration. This is especially so if the deliberations focus on ‘facts’—with actors pitting their ecological knowledge against one another—without facilitating discussions on ecological engagement and ontology. (shrink)

To sustainably govern a Social-Ecological System (SES), both the academic literature and practitioners recommend involving a broad range of actors—public or private—from the territory in question. Nonetheless, the presence of actors in collaborative SES governance processes is not a given. Since this presence requires time and energy without direct personal reward, it depends on the actors’ likelihood to embrace a stewardship role, which in turn depends on their relationship with their biophysical and social contexts. This paper studies the role played (...) by actors’ places of residence in their stewardship behavior in collaborative SES governance. To this end, we analyze the attendance patterns of over 600 members of a French River Basin Committee over 26 years, to shed light on the biophysical determinants. We find that individuals’ biophysical experience plays a critical role in motivating ‘place stewardship’ behavior—especially for key groups of actors such as farmers. We discuss the challenges that place stewardship poses for SESs and outline measures for fostering broader SES stewardship. (shrink)

Valorising the biocultural heritage of common goods could enable peasant farmers to achieve socially and economically inclusive sustainability. Increasingly appreciated by consumers, peasant heritage products offer small farmers promising opportunities for economic, social and territorial development. Identifying the obstacles and levers of this complex, multi-scale and multi-stakeholder objective requires an integrative framework. We applied the panarchy conceptual framework to two cases of participatory research with small quinoa producers: a local fair in Chile and quinoa export production in Bolivia. In both (...) cases, the “commoning” process was crucial both to bring stakeholders together inside their communities and to gain outside recognition for their production and thus achieve social and economic inclusion. Despite the differences in scale, the local fair and the export market shared a similar marketing strategy based on short value chains promoting quality products with high identity value. In these dynamics of biocultural heritage valorisation, the panarchical approach revealed the central place as well as the vulnerability of the community territory. As a place of both anchoring and opening, the community territory is the privileged space where autonomous and consensual control over the governance of common biocultural resources can be exercised. (shrink)

Le droit court derrière la "révolution numérique". Les algorithmes nous espionnent et restreignent les libertés publiques, ils calculent les indemnités au service des compagnies d'assurance. La diminution lente et continue des services chargés de veiller à l'application du droit affaiblit et parfois anéantit l'efficacité de ces lois. L'échec de la loi Hadopi est significatif à cet égard. Le mal est en fait bien plus profond et ne date pas d'hier. Nous vivons une époque de démolition des codes établis. Si le (...) droit est partout, en définitive il n'est nulle part... (shrink)

The critique of the dogmatism of a-priorism from the Popperians suffered from the fact that Popper, too, was moving towards a certain dogmatic derivation. According to the a-priorists, in wanting to protect himself from any would-be-critics who would argue against the dogmatism of his approach, Popper left his philosophical foundation free to the critics. In fighting against German essentialism, he found himself in a position that necessitated the abandonment of either his presupposed anti-essentialism, or his critique of the positivists. Popper's (...) success stems less from his ability to rally the anti-historicist positivists towards the search for scientific foundations, than the fact that he was one of the greatest, if not the greatest, theoreticians of the scientific method, and critic of ideological simplicity. (shrink)

En Occident, à partir de 1520, l’Ecclesia una se fragmente en confessions chrétiennes rivales. Cette réalité religieuse nouvelle ne peut être pensée sans mots; mais les néologismes lexicaux nécessaires sont lents à s’imposer. La situation paroxystique de ceux qui changent effectivement d’Église dans les années 1520-1650 est pourtant favorable à de telles créations. Elle permet de trouver les mots pour dire, et donc pour admettre, l’existence de l’Autre Église.

Plusieurs de ceux qui présentent des problèmes de santé mentale se retrouvent dans le système judiciaire. Leur profil clinique se caractérise par une problématique complexe où se juxtaposent divers troubles ou déficits. Il n’est pas toujours facile de dépister ces personnes et d’intervenir auprès d’elles dans le cadre du processus judiciaire et pénal, qui n’est pas conçu pour répondre à leurs besoins cliniques. De son côté, le réseau de la santé et des services sociaux semble lui aussi peu adapté pour (...) intervenir auprès de cette clientèle marginale, souvent réfractaire à l’aide et parfois intimidante. Ces deux réseaux fonctionnent en parallèle, très peu familiers l’un de l’autre. Ils ont tendance à se renvoyer cette clientèle problématique. L’État doit s’assurer de soutenir et de coordonner des services qui peuvent rejoindre et aider ces personnes. (shrink)

Formal topology aims at developing general topology in intuitionistic and predicative mathematics. Many classical results of general topology have been already brought into the realm of constructive mathematics by using formal topology and also new light on basic topological notions was gained with this approach which allows distinction which are not expressible in classical topology. Here we give a systematic exposition of one of the main tools in formal topology: inductive generation. In fact, many formal topologies can be presented in (...) a predicative way by an inductive generation and thus their properties can be proved inductively. We show however that some natural complete Heyting algebra cannot be inductively defined. (shrink)

The present paper examines how discursive representations and emotive constructions underpin an argumentative dynamic that emerges from apparently non-argumentative statements, like those found in newspaper headlines. Our data comes from Greek broadsheet newspapers in the polarized context of the Greek crisis. First, we outline an analytic synergy that scrutinizes representational meaning and the semiotization of emotions in headlines. We then move towards the reconstruction of the inferential passage, contained in the headlines, that unites the implicit standpoint with its supporting argument.

Etudier le probleme de la personne, c'est s'interesser a un probleme qui traverse a peu pres tous les domaines de la philosophie, depuis la psychologie jusqu'a la theologie en passant par l'ethique et par le droit, mais dont le denominateur commun est la definition du soi-meme. Etudier ce probleme chez Maimonide, c'est voir comment un philosophe juif du Moyen-Age pouvait elaborer une representation coherente de l'homme en s'appuyant a la fois sur la pensee greco-arabe et sur la tradition hebraique. Ce (...) livre espere contribuer a une meilleure comprehension d'un philosophe dont on a trop souvent fragmente la pensee, apparemment dechiree entre des sources contradictoires. En fait, Maimonide a su developper un dialogue critique entre deux heritages qui demeurent aux fondements de la civilisation occidentale. C'est ce qui donne a sa pensee son caractere eminemment actuel. (shrink)

Le premier chapitre de la Métaphysique allemande ne comprend que neuf paragraphes et semble ne représenter qu' une sorte de préambule. De ce fait, on peut avoir le sentiment que la métaphysique ne commence à proprement parler qu'avec le § 10, lequel ouvre, avec l'énoncé du principe de contradiction, la partie ontologique de l'ouvrage. Pourtant, Wolff fait figurer dans cette première partie des considérations qui concernent de très près le commencement de sa philosophie: il présente tout d'abord quelque chose comme (...) un cogito. De plus, les acquis de ce premier chapitre sont repris à l'ouverture des cinq autres chapitres qui suivent : y aurait-il là matière à affirmer que la métaphysique wolffienne est fondée dans une expérience psychologique? Cette hypothèse est donc ici testée par l'examen successif des statuts de l' Ontologie, de la Logique et de la Psychologie empirique au travers d'une lecture conjointe de la Métaphysique allemande et de la Logique allemande. The first chapter of the German Metaphysics gathers only nine paragraphs and seems to represent but some kind of a preamble. Hence one may feel that metaphysics begins only with paragraph 10 opening the ontological part of the text with the contradiction principle. Yet Wolff already mentions a few considerations in this first part that are extremely close to the beginning of his philosophy : he presents from the start something very similar to a cogito. Moreover the assets of this first chapter are recaptured whenever every one of the five following chapters opens. Would there be therein sufficient matter at stake to evidence that the Wolffian Metaphysics is grounded in a psychological experience? Hence the author tests here such a hypothesis through the successive analysis of the status of Ontology, of Logics and of empirical Psychology, through a joint reading of the German Metaphysics and of the German Logics. (shrink)

L’Introduction à l’analyse des lignes courbes algébriques de Gabriel Cramer, paru en 1750, a tout de suite bénéficié du soutien de D’Alembert qui l’a inclus dans les références bibliographiques de ses articles de mathématiques de l’Encyclopédie portant sur les courbes. Ainsi choisi et légitimé par l’entreprise encyclopédique et ses reprises, l’ouvrage de Cramer devient objet patrimonial au tournant du xixe siècle pour les mathématiciens, amateurs, professionnels ou enseignants qui travaillent sur les courbes algébriques. Le suivi sur le temps long des (...) mentions de l’Introduction dans les encyclopédies, dictionnaires ou histoires des mathématiques en langue française, ainsi que dans quelques textes d’enseignement, nous permettra de comprendre que ce processus de patrimonialisation n’induit pas sa conservation, sa protection, sa valorisation à de seules fins mémorielles, en figeant l’ouvrage dans un passé immuable. Au contraire, il permet une historicisation critique de la part des acteurs qui les met en position d’interroger et de réactualiser les connaissances et les pratiques que l’œuvre contient, au gré des mouvements d’émergence, de réorganisation et des spécialisations des savoirs mathématiques, quitte à en oublier certains aspects pour en mettre de nouveaux en valeur. (shrink)

This paper assesses the problem of the possible tension between development and environmental protection, especially for developing countries. Some leaders of these countries like Jacob Zuma claim for example that poor countries should only join the fight against climate change if it does not compromise their economic development, thus suggesting that environmental protection is more often than not an obstacle to economic development. I argue that this argument is if not misleading, at least incomplete because it does not take the (...) diversity of environmental protection seriously and reduces development to economic development. In fact, some aspects of environmental protection may clearly clash with some kinds of economic development. In that line, when countries are still very poor, their economic development should take priority over some ecological-friendly policies. But this is only one side of the truth. The other side of the truth is that some ecologically-friendly policies can also make poor countries richer, more democratic and fairer. (shrink)

Devenir borgne! Difficile de ne pas vivre ce handicap comme un drame. Sans la vision binoculaire et stéréoscopique, le réel semble n'avoir plus d'épaisseur. L'auteur rapporte ce qu'il a éprouvé au cours de sa prise en charge ophtalmologique et interroge en même temps les peintres malvoyants et les philosophes : qu'est-ce que voir? Le handicap visuel permettrait-il de dépasser l'ordinaire de la vision? Pour répondre à ces questions, Monet, Degas, Victor Brauner sont interpellés dans leurs oeuvres ou encore Bruegel et (...) Rembrandt, en même temps que sont convoqués Platon, Descartes, Alain, Merleau-Ponty ou encore James Joyce et William Blake, sans oublier les Évangiles. Les bien-voyants ne se rendent pas compte qu'ils sont condamnés à vivre la tyrannie du réel. Et si les yeux empêchaient de voir en vrai? Le genre humain n'a peut-être pas vocation à voir mais à entrevoir. Dans ces conditions, ne devrait-on pas considérer la malvoyance comme un atout? Ne serait-il pas temps de voir autrement qu'avec les yeux? Peut-être, alors, sentira-t-on la présence de l'Être émerger de la pénombre"--Page 4 of cover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Chinese Buddhism and the Threat of Atheism in Seventeenth-Century EuropeThierry MeynardWhen the Europeans first came to Asia, they met with the multiform presence of Buddhism. They gradually came to understand that a common religious tradition connected the different brands of Buddhism found in Sri Lanka, Thailand, Japan, and China. I propose here to examine a presentation of Buddhism written in Guangzhou by the Italian Jesuit Prospero Intorcetta (1626-1696) around (...) the year 1668. This text was later edited by the Flemish Jesuit Philippe Couplet (1623-1693) and published in Paris in 1687, within an encyclopedia on Chinese thought titled Confucius Sinarum Philosophus (The Chinese Philosopher Confucius, hereafter called CSP).In the first part of this study, I shall introduce the background of the Jesuit encounter with Buddhism, first in Japan and then in China, as well as their literary production on the subject. Then, I shall examine Intorcetta's presentation of Chinese Buddhism, especially his understanding of the two faces of Buddhism: Pure Land Buddhism, which he categorized as superstition, and Chan Buddhism, categorized as atheism. These two notions of superstition and atheism seem contradictory, but in fact they are derived from Intorcetta's interpretation of the Buddhist theory of the "two truths." I shall conclude with an evaluation of Intorcetta's account. Because this early presentation of Buddhism exists only in Latin, I have inserted excerpts that I have translated.Historical Background of the Encounter with BuddhismSince the sixteenth century, missionaries have traveled to different regions of Asia and collected information about the religions they encountered, including Buddhism. They also exchanged information among themselves, asking questions of colleagues in order to confirm and complete information. The missionary reports were sent to Europe for their superiors and were sometimes published as such, but more often incorporated into larger works. [End Page 3]The First Encounter, from Japan to ChinaAmong the first reports reaching Europe about Buddhism were the letters of the Spanish Jesuit Francis-Xavier (1506-1552), who drew information from Yajiro, a Japa nese he met in Malacca in 1547. During his own stay of more than two years in Japan, in 1549-1551, Francis-Xavier had exchanges with monks and could progress in his understanding of Buddhism. His letters were very influential among the network of Jesuit schools in Europe, being copied and read at many venues.1 Other missionaries in Japan, like Cosme de Torres (1510-1570), Luís Fróis (1532-1597), and Baltasar Gago (1515-1583), went further in understanding Buddhism.Also, when, at the end of the sixteenth century, the Jesuit missionaries approached Buddhism in China, their understanding was already shaped by fifty years of knowledge gained in Japan. Just as in Japan, the China Jesuits were interested in Buddhism because it provided them with an indigenous vocabulary in which to express Christian ideas. Thus, the missionary was perceived as a kind of Buddhist monk. The symbolic identification with Buddhism went even further than in Japan, because for more than ten years in Guangdong, from 1579 to 1595, they adopted Buddhist dress and shaved their heads.However, as the missionaries deepened their understanding of the Buddhist doctrine, they realized that many tenets could not be reconciled with Christianity. Since they were greatly concerned about disseminating the orthodox faith and avoiding dubious theories, which they believed to be the tricks of the devil, they distanced themselves from Buddhism and became closer to Confucianism, whose discourse, which focused on moral life in the present world, did not directly conflict with the supernatural truths of Christianity. While Michele Ruggieri (1543-1607) and Matteo Ricci (1552-1610) had initially started interacting with Chinese culture by using Buddhism, later on Ricci abandoned this approach and started to use Confucianism as the main medium. In the Tianzhu shiyi (True Meaning of the Lord of Heaven), Ricci wrote for his Chinese readers a strong refutation of the Buddhist doctrine from the standpoint of Aristotelian philosophy.2 He criticized the concept of selflessness (wuwo) on metaphysical grounds, writing that everyone should draw their existence from an ultimate origin. In his Della entrata della Compagnia di Gesù e Christianità nella China (Entry of the Society of Jesus into... (shrink)

Résumé Quelques groupes religieux et mouvements de pensée du monde turc, en Asie et en Europe, cultivent, depuis plusieurs siècles, une vision originale de la nature dans laquelle les vieilles croyances animistes et chamanistes, et même bouddhistes des nomades sont combinées à la philosophie arabe d’ obédience néoplatonicienne et à la mystique musulmane (soufisme). Cette vision, qui n’est pas du reste homogène puisqu’elle connaît plusieurs variantes, établit que toutes les créatures animées et inanimées – humain, animaux, plantes et pierres – (...) sont les réceptacles d’une même « énergie vitale » et qu’elles sont en conséquence intimement liées les unes aux autres, et même susceptibles de migrer vers chacun de leurs modes d’être respectifs, animal, végétal ou minéral ; de là l’existence d’hommes-pierres, d’hommes-arbres et d’hommes-animaux. Cet article se propose de faire la généalogie de cette vision de la nature et d’en étudier l’influence actuelle, en portant une attention particulière à l’« éthique de l’environnement » ( çevre ahlakï ) qu’elle a inspirée, ces dernières années, en Turquie. (shrink)

The meaning of material artifacts that remain unchanged in form can change through spatial references and through changes in context. In this volume, spatial, historical, topographical, and discursive contextual changes are analyzed in case studies, and their meanings and intersections are critically reflected upon.

Thierry Meynard examines how the Jesuits in China came to understand the Confucian tradition, and how they offered the first complete translation of the Lunyu in the West, in the Confucius Sinarum Philosophus.

Research has given little attention to the influence of incidental emotions on the Iowa Gambling Task (IGT), in which processing of the emotional cues associated with each decision is necessary to make advantageous decisions. Drawing on cognitive theories of emotions, we tested whether uncertainty-associated emotion can cancel the positive effect of the hunch period, by preventing participants from developing a tendency towards advantageous decisions. Our explanation is that uncertainty appraisals initiate deliberative processing that is irrelevant to process emotional cues, contrary (...) to intuitive processing (Kahneman, 2003; Tiedens & Linton, 2001). As expected, uncertainty-associated emotion cancelled the positive effect of the hunch period in the IGT compared to certainty-associated emotion: disgusted participants (certainty-associated emotion) and sad participants induced to feel certainty developed a stronger tendency towards advantageous decisions than sad participants induced to feel uncertainty. We discuss the importance of the core components that trigger incidental emotions to predict decision making. (shrink)

'The Matrix Project' comprises two contexts, namely photographic work of architect Thierry Lagrange and the self-reflective trajectory that he developed during his doctorate at KULeuven. Lagrange's practice-based research developed to an autonomous artistic project, in which he studied the signification and nature of observation within a creative process. Through his multifaceted practice as an architect, photographer and researcher, Lagrange developed 'The Matrix Method'; a method that stimulates creativity within different contexts and can be implemented for example in art education. (...) For the Matrix Project, 25 years' worth of photographs was entered into a context of research and presents a new perspective on different ways of seeing in our present visual culture. (shrink)

"Based on the reading of the only twelfth-century manuscript of the Enigma extant, Charleville MS. 114, and an examination of the fifteenth-century manuscript Uppsala C. 79." Revision of the editor's thesis, Catholic University of America, 1971, presented under title: The enigma fidei of William of Saint Thierry, a translation and commentary. Bibliography: p. 119-120.

The Web 2.0, with online social technologies such as social networking services, blogs, wikis, or microbloging, has brought the vision of the Internet as a social landscape in which people are engaged in a multitude of social activities. This editorial of the special issue ‘Social Web and Identity’ discusses the importance of identity in the context of the Social Web, introducing the different papers of this special issue and the different aspects associated to these online identities. The topics covered in (...) this issue include how people define their identity in blogs and what is the articulation between online and offline identities in these systems. It also presents an article studying the privacy issues in online social networks and more specifically how these risks are perceived and how people can control their identity in this context. The next article compares privacy in two different categories of social systems (social network and collaborative workspace). Finally, another article discusses to what extent the current legislation, such the data protection regulations directive 95/46/EC, is providing the right instrument for dealing with privacy issues. (shrink)

Objective: Body dissatisfaction is a major risk factor underlying vulnerability to eating disorders. Laboratory settings suggest that body dissatisfaction could be improved by using evaluative conditioning (EC). The present study evaluates the feasibility of using an EC app in everyday life and the effects of its use on body dissatisfaction. Method: We designed a game-like app inspired by the Therapeutic Evaluative Conditioning app. 60 participants were randomly assigned to two conditions. Participants in the EC condition had to pair photographs of (...) their own body with positive photographs, while participants in the neutral condition had to pair photographs of their own body with neutral photographs. We tested the effect of use of the app on body dissatisfaction, drive for thinness, self-esteem, mood and eating behaviors. Results: Analysis revealed that participants in all conditions presented a significant decrease in body dissatisfaction and drive for thinness. However, contrary to our hypothesis, these reductions were not greater in the EC condition than in the neutral condition. Conclusions: This is the first study to evaluate the effects of an app-based EC intervention targeting body image. Results appear to be promising and the app could easily be implemented in an ecological setting as it is a low effort, attractive and accessible intervention. However, these findings do not support the idea that evaluative conditioning is responsible for the effects. Results are discussed. (shrink)