La publication des Actes du colloque de Bordeaux (16-19 Juin 2010) présente seize communications accompagnées d’une introduction d’E. Bermon, d’une courte préface de R. Williams, d’une bibliographie et de trois index : biblique, œuvres d’Augustin, auteurs anciens et médiévaux. Elle reprend une manière clas­sique de structurer le De Trinitate en trois grands blocs (I-IV ; V-VII ; VIII-XV) dont les intitulés signalent, dès la couverture, l’angle sous lequel ils seront abordés : exégèse, logique...

The Nobel Laureate Illya Prigogine compares the recent breakthroughs in human biology to the major changes that occurred when the Neolithic period succeeded the Paleolithic, 12,000 years ago. Although there is disagreement about the meaning of these changes, most opposing views recognize that a “major transformation” took place. Some interpret the recent breakthroughs in neuroscience as the first step toward “our posthuman future” whereas others see the consequences of these achievements as the end of humankind. Genomics and neuroscience are the (...) main fields that, at this point, give rise to such a debate, some authors stating that neuroscience raises even greater anthropological and ethical challenges than does genomics. This article focuses on neuroscience. Its main object is to critically assess these diverging opinions on the impact of neuroscience and to determine whether both sides are not telling us something important about ourselves and how neuroscience could enlighten healthcare ethics. (shrink)

More than 40 primary studies, and three recent systematic reviews and meta-analyses, have shown a clear association between pharmaceutical industry funding of clinical trials and pro-industry results. Industry sponsorship biases published scientific research in favour of the sponsors, a result of the strong interest commercial sponsors have in obtaining favourable results.Three proposed remedies to this problem are widely agreed upon among those concerned with the level of sponsorship bias: financial disclosure, reporting standards and trial registries. This paper argues that all (...) of these remedies either fail to address the mechanisms by which pharmaceutical companies’ sponsorship leads to biased results—design bias, multiple trials with predictable outcomes, fraud, rhetorical effects and publication bias—or else only inadequately address those mechanisms. As a result, the policies normally proposed for dealing with sponsorship bias are unable to eliminate it. Only completely separating public clinical research from pharmaceutical industry funding can eliminate sponsorship bias. (shrink)

Philosophers who have written on modesty have largely agreed that it is a virtue, and that it therefore has an important psychological component. Mere modest behavior, it is often argued, is actually false modesty if it is generated by the wrong kind of mental state. The philosophical debate about modesty has largely focused on the question of which kind of mental state—cognitive, motivational, or evaluative—best captures the virtue of modesty. We therefore conducted a series of experiments to see which philosophical (...) account matches the folk concept of modesty. Surprisingly, we found that the folk concept is primarily behavioral. This leads us to argue that modesty may not be a virtue, but that if it is none of the extant philosophical accounts have properly explained why. (shrink)

The article starts by offering a definition of fake kindness focused on the dissociation between the behavioural components of kindness and the intent to sincerely pay some heed to the needs of others. Using the sociological theory of Pierre Bourdieu, this definition is then used to articulate how fake kindness can be conceptualized as a specific form of symbolic violence. Such a view allows explanations as to how and why the prevalence and effectiveness of fake kindness vary according to microsociological (...) norms and values. The generic definition and conceptualization of fake kindness as a form of symbolic violence are then used to discuss how nursing’s enthrallment with the concept of caring and its operationalization as a moral compass likely fosters the growth of fake kindness within the profession. In this view, the institutional enforcement of propriety and well-behaved professionalism is more likely to lead to toxic environments than to healthy workplaces. We hope that being able to understand how professional norms and institutional rules are sometimes turned into social tools to enforce obedience and existing hierarchies can empower victims of those phenomena to resist them more effectively. It might also contribute to increasing the awareness of well-meaning nurses or people in position of authority who have been socialized in environments where fake kindness is normalized. (shrink)

It is by now no secret that some scientific articles are ghost authored – that is, written by someone other than the person whose name appears at the top of the article. Ghost authorship, however, is only one sort of ghosting. In this article, we present evidence that pharmaceutical companies engage in the ghost management of the scientific literature, by controlling or shaping several crucial steps in the research, writing, and publication of scientific articles. Ghost management allows the pharmaceutical industry (...) to shape the literature in ways that serve its interests. This article aims to reinforce and expand publication ethics as an important area of concern for bioethics. Since ghost-managed research is primarily undertaken in the interests of marketing, large quantities of medical research violate not just publication norms but also research ethics. Much of this research involves human subjects, and yet is performed not primarily to increase knowledge for broad human benefit, but to disseminate results in the service of profits. Those who sponsor, manage, conduct, and publish such research therefore behave unethically, since they put patients at risk without justification. This leads us to a strong conclusion: if medical journals want to ensure that the research they publish is ethically sound, they should not publish articles that are commercially sponsored. (shrink)

'This book is a masterpiece of theoretical thought. It anticipates the actual achievements of much of what we now call sociolinguistics.

Things and Their Place in Theories Our talk of external things, our very notion of things, is just a conceptual apparatus that helps us to foresee and ...

Prior work on weakness of will has assumed that it is a thoroughly psychological phenomenon. At least, it has assumed that ordinary attributions of weakness of will are purely psychological attributions, keyed to the violation of practical commitments by the weak-willed agent. Debate has recently focused on which sort of practical commitment, intention or normative judgment, is more central to the ordinary concept of weakness of will. We report five experiments that significantly advance our understanding of weakness of will attributions (...) by showing that the ordinary concept of weakness of will is less thoroughly psychological than the philosophical debate has assumed. We begin by showing that a sizable minority of people attribute weakness of will even in the absence of a violated commitment (Experiment 1). We then show that weakness of will attributions are sensitive to two important non-psychological factors. First, for actions stereotypically associated with weakness of will, the absence of certain commitments often triggers weakness of will attributions (Experiments 2–4). Second, the quality of an action’s outcome affects the extent to which an agent is viewed as weak-willed: actions with bad consequences are more likely to be viewed as weak-willed (Experiment 5). Our most important finding is that the ordinary concept of weakness of will is sensitive to two non-psychological factors and is thus much broader than philosophers have thus far imagined. We conclude by suggesting a two-tier model that unites our findings with traditional philosophical theorizing about weakness of will. (shrink)

It is by now no secret that some scientific articles are ghost authored – that is, written by someone other than the person whose name appears at the top of the article. Ghost authorship, however, is only one sort of ghosting. In this article, we present evidence that pharmaceutical companies engage in the ghost management of the scientific literature, by controlling or shaping several crucial steps in the research, writing, and publication of scientific articles. Ghost management allows the pharmaceutical industry (...) to shape the literature in ways that serve its interests.This article aims to reinforce and expand publication ethics as an important area of concern for bioethics. Since ghost‐managed research is primarily undertaken in the interests of marketing, large quantities of medical research violate not just publication norms but also research ethics. Much of this research involves human subjects, and yet is performed not primarily to increase knowledge for broad human benefit, but to disseminate results in the service of profits. Those who sponsor, manage, conduct, and publish such research therefore behave unethically, since they put patients at risk without justification. This leads us to a strong conclusion: if medical journals want to ensure that the research they publish is ethically sound, they should not publish articles that are commercially sponsored. (shrink)

Abstract: This paper considers the question of whether it is possible to be mistaken about the content of our first-order intentional states. For proponents of the rational agency model of self-knowledge, such failures might seem very difficult to explain. On this model, the authority of self-knowledge is not based on inference from evidence, but rather originates in our capacity, as rational agents, to shape our beliefs and other intentional states. To believe that one believes that p, on this view, constitutes (...) one's belief that p and so self-knowledge involves a constitutive relation between first- and second-order beliefs. If this is true, it is hard to see how those second-order beliefs could ever be false.I develop two counter-examples which show that despite the constitutive relation between first- and second-order beliefs in standard cases of self-knowledge, it is possible to be mistaken, and even self-deceived, about the content of one's own beliefs. These counter-examples do not show that the rational agency model is mistaken—rather, they show that the possibility of estrangement from one's own mental life means that, even within the rational agency model, it is possible to have false second-order beliefs about the content of one's first-order beliefs. The authority of self-knowledge does not entail that to believe that one believes that p suffices to make it the case that one believes that p. (shrink)

In this article, cognitivism is understood as the view that the engine of human (individual and collective) action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the (...) critique of cognitivism, arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

In this article, cognitivism is understood as the view that the engine of human action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the critique of cognitivism, (...) arguing that by positing collectively shared knowledge of criteria as the engine of human action many such critiques themselves display latent cognitivism. (shrink)

Engages and extends the feminist philosopher Lorraine Code's groundbreaking work on epistemology and ethics.

The war on drugs is widely criticized as unjust. The idea that the laws prohibiting drugs are unjust can easily lead to the conclusion that those laws do not deserve our respect, so that our only moral reason to obey them flows from a general moral obligation to obey the law, rather than from anything morally troubling about drug use itself. In this paper, I argue that this line of thinking is mistaken. I begin by arguing that the drug laws (...) are indeed unjust. However, so long as they remain prohibited, I argue that we have strong moral reasons to avoid drug use. First, drug users are partly responsible for the violent and exploitative conditions in which many drugs are produced and distributed. Second, the unequal ways in which drug laws are enforced make drug use by many an unethical exercise of privilege. These reasons do not depend on the existence of a general moral obligation to obey the law; we ought to refrain from illegal drug use even if prohibition is unjust and even if we have no general obligation to obey the law. In fact, drug laws turn out to represent an interesting exception case within the broader debate about this obligation, and I argue that it is the very injustice of the law that generates the reasons not to violate it. (shrink)

In this article I criticize the non-consequentialist Weighted Lottery (WL) solution to the choice between saving a smaller or a larger group of people. WL aims to avoid what non-consequentialists see as consequentialism's unfair aggregation by giving equal consideration to each individual's claim to be rescued. In so doing, I argue, WL runs into another common objection to consequentialism: it is excessively demanding. WL links the right action with the outcome of a fairly weighted lottery, which means that an agent (...) can only act rightly if s/he has actually run the lottery. In many actual cases, this involves epistemic demands that can be almost impossible to meet. I argue that plausible moral principles cannot make such extreme epistemic demands. (shrink)

The most discussed puzzle about weakness of will (WoW) is how it is possible: how can a person freely and intentionally perform actions that she judges she ought not perform, or that she has resolved not to perform? In this paper, we are concerned with a much less discussed puzzle about WoW?how is overcoming it possible? We explain some of the ways in which previously weak-willed agents manage to overcome their weakness. Some of these are relatively straightforward?as agents learn of (...) the real costs of weakness, or as those costs mount dramatically, they can become strongly motivated to do what they already judged best. But other cases are more difficult to explain: sometimes, agents with a long history of forming and then weakly abandoning resolutions manage to stick to their guns. We argue that these cases can be explained by combining George Ainslie's model of agents as multiple preference orderings competing in game theoretic interactions along with the insights of evolutionary game theory. This can explain the puzzling cases where agents suddenly adopt successful strategies for avoiding weak-willed behavior, especially where agents gain no new information about themselves or the consequences of their actions. (shrink)

Ocherk 1. Voprosy ontologii -- Ocherk 2. Voprosy ėtiki i ėstetiki -- Ocherk 3. Voprosy gnoseologii i aksiologii.

Dans l'univers des soins de santé, l'éthique doit se construire D à partir de l'expérience de la personne malade et s'adapter à elle. Mais de quelle éthique parle-t-on au juste? Sur les valeurs qui la fondent – l'autonomie, la bienfaisance, la non-malfaisance et la justice –, tout le monde semble s'entendre. Pourtant, à observer un groupe de médecins ou d'infirmières discuter d'une situation problématique, une autre conclusion s'impose : le rapport à l'éthique change selon la conception qu'on se fait de (...) la tâche clinique. Hubert Doucet, spécialiste reconnu, expose ici les principales théories de l'éthique clinique et cherche à les faire dialoguer, en convoquant au passage la pensée du philosophe Paul Ricoeur. Il en présente les fondements et le vocabulaire, s'attarde à son histoire et pose la résolution de problème au coeur de son action. Ce faisant, il apporte une contribution autant théorique que pratique à tous ceux qui, étudiants et professionnels, veulent en comprendre le sens et en tirer le meilleur parti dans le cadre de leur travail. (shrink)

Table of contents -- Foreword by klaus schwab -- Author biographies -- Acknowledgments -- Introduction - by armand doucet & jelmer evers -- education in a time of unprecedented change by michael soskil -- education today: a collection of snapshots by elisa guerra -- - overcoming equity gaps in and through education by michael soskil -- Teach me: the learner profile by armand doucet -- the power of learning by nadia lopez -- contextualizing personalization in education by armand (...) doucet -- Evolution of technology in the classroom by koen timmers -- flip the system: the networked activist teacher by jelmer evers -- Conclusion- by armand doucet & jelmer evers -- Epilogue by andreas schleicher. (shrink)

This paper argues that most contemporary accounts of weakness of will either implicitly or explicitly assume that regret is a typical or even necessary element of standard cases of weakness of will and that this assumption is mistaken. I draw on empirical and philosophical work on self-assessment to show that regret need not accompany typical weak-willed behavior, and that we should therefore revise the dominant account of the difference between weakness of will and changes of mind.

Thesis (Ph.D, Philosophy) -- Queen's University, 2009-08-31 12:18:30.156.

Idipsum est une locution qu'Augustin utilise pour désigner Dieu. Elle signifie littéralement "cela même". Ce minimalisme sémantique ne laisse pas de la rendre mystérieuse. Faut-il y voir un emprunt à certains textes bibliques qui déjà en font usage? Dans ce cas, idipsum, tel un nom propre vide de toute signification, se bornerait à indiquer Dieu en tant qu'il échappe à toute définition rationnelle. Ou bien faut-il rattacher idipsum à la tradition platonicienne qui recourt à des locutions grecques similaires pour désigner (...) la réalité intelligible qui est " elle-même en elle-même "? Idipsum serait alors la trace d'un héritage philosophique conduisant Augustin à une définition métaphysique de Dieu comme Etre absolu. Cependant, cette alternative entre origine biblique et tradition platonicienne néglige la diversité des usages philosophiques des locutions formées sur auto puis ipsum: elles expriment d'abord l'identité et le fait d'être soi, puis la réflexivité, au croisement des champs dialectique, pratique et ontologique. Cet ouvrage explore la façon dont ces aspects de l'identité se sont construits, du autos grec à l'idipsum latin, à travers des études portant sur Homère, Platon, Aristote, le stoïcisme, le néoplatonisme grec puis latin, Augustin. (shrink)

Dans son Histoire de la lecture, Alberto Manguel résumait ainsi les raisons de cette passion que nous entretenons : « Tous, nous nous lisons nous-mêmes et lisons le monde qui nous entoure afin d'apercevoir ce que nous sommes et où nous nous trouvons. Nous lisons pour comprendre, ou pour commencer à comprendre ». Jusque-là, tout va bien. Mais une question suit naturellement et il est difficile de lui résister : depuis le temps que nous nous lisons les uns les autres, (...) qu'est- ce que nous avons compris au juste? Que sommes-nous? Et dans quel monde vivons-nous? De la même manière qu'il y a des romans de formation, cet ouvrage est un récit d'apprentissage dans l'ordre des connaissances. Autobiographique tout autant que didactique, à la fois très personnel et encyclopédique, il propose une manière d'inventaire des questions que se pose celui qui, étonné devant le mystère des choses, veut apprendre sur soi-même et sur le monde. Qu'en est-il, par exemple, de notre liberté et qu'en reste-t-il lorsqu'on tient compte des déterminismes, physiologiques autant que sociaux et religieux, qui agissent sur nos vies? Comment entrevoir la vérité, plongés que nous sommes dans la diversité des pratiques et des croyances? L'incertitude à laquelle mènent ces interrogations n'est pas de celles qui angoissent, mais de celles qui ouvrent encore davantage à un constructif étonnement. (shrink)