Dans le cadre d’une ouverture des frontières à l’échelle internationale, la question de la résidence à prévoir au sens légal est d’une importance cruciale. En effet, le statut juridique est devenu un incontournable dans les discussions sur la liberté de circulation, avec le système migratoire que nous connaissons aujourd’hui, gouverné par un contrôle strict et stratifié selon le type de migrant. Le présent article vise à examiner les manifestations contemporaines de ce contrôle et à formuler des pistes de solution sur (...) le type de droit de résidence à prévoir advenant une ouverture des frontières. Nous explorerons tout d’abord les fondements de la liberté de circulation et des protections juridiques pour les migrants, pour ensuite passer en revue le traitement des résidents non citoyens dans l’expérience canadienne et américaine, dans celle de l’Union européenne et dans le cadre des phénomènes de migrations Sud-Sud afin de faire un compte-rendu pour résoudre la question portée en titre. En conclusion, une synthèse des observations sera effectuée pour tenter de réconcilier la notion de résidence avec le droit à la libre circulation. (shrink)

Bien que l’évolution du droit se soit traduite pour l’essentiel par une libéralisation des règles d’organisation de la famille, une analyse en terme de contractualisation de la famille est excessive. Certes, les couples peuvent se former et se défaire relativement librement, mais le pouvoir de la volonté reste limité, qu’il s’agisse des couples mais aussi et surtout des enfants. En effet, la volonté ne permet pas de dépasser certaines normes communes (conditions de validité du mariage). Elle est par ailleurs impuissante (...) pour suppléer l’absence de règles adaptées à certaines formes d’organisation familiale (familles recomposées). Son rôle a même reculé, au nom de l’égalité, lorsqu’il s’agit de donner une place aux enfants dans la famille (filiation). (shrink)

This book promotes the research of present-day women working in ancient and medieval philosophy, with more than 60 women having contributed in some way to the volume in a fruitful collaboration. It contains 22 papers organized into ten distinct parts spanning the sixth century BCE to the fifteenth century CE. Each part has the same structure: it features, first, a paper which sets up the discussion, and then, one or two responses that open new perspectives and engage in further reflections. (...) Our authors’ contributions address pivotal moments and players in the history of philosophy: women philosophers in antiquity, Cleobulina of Rhodes, Plato, Lucretius, Bardaisan of Edessa, Alexander of Aphrodisias, Plotinus, Porphyry, Peter Abelard, Robert Kilwardby, William Ockham, John Buridan, and Isotta Nogarola. The result is a thought-provoking collection of papers that will be of interest to historians of philosophy from all horizons. Far from being an isolated effort, this book is a contribution to the ever-growing number of initiatives which endeavour to showcase the work of women in philosophy. (shrink)

"The Invention of Modern Science proposes a fruitful way of going beyond the apparently irreconcilable positions, that science is either "objective" or "socially constructed." Instead, suggests Isabelle Stengers, one of the most important and influential philosophers of science in Europe, we might understand the tension between scientific objectivity and belief as a necessary part of science, central to the practices invented and reinvented by scientists."--pub. desc.

L'imitation est-elle l'apanage de l'espèce humaine? Dans quelle mesure l'imitation, abondamment mentionnée dans le discours colonial, est-elle révélatrice des ambiguïtés de la situation coloniale? Comment rendre intelligible l'adoption délibérée par des individus tant de comportements que de gestes imitatifs? Qu'il s'agisse des rapports entre les colons français et les "indigènes" , de la constitution de Tahiti en paradis touristique , des différences entre hip-hop français et américain , ou encore des liens entre les dimensions biologique, psychologique et culturelle de l'imitation (...) , tous les textes réunis ici révèlent l'importance du rôle joué par l'imitation dans le phénomène de la culture. (shrink)

Qu’aurait pensé Paul Otlet, « l’homme qui voulait classer le monde », face à la globalisation des procédures d’évaluation, s’étendant aujourd’hui ni plus ni moins au domaine de la pensée ? Le père fondateur de la bibliographie, qui entendait inventer un système permettant la mutualisation et le partage des fruits du génie humain, verrait aujourd’hui son rêve transformé..

S’il est un mot que le 21ème siècle semble avoir rayé de son vocabulaire, c’est bien celui d’« utopie ». De quelle manière peut-on encore aujourd’hui convoquer les utopies, est-ce seulement possible ? Évoquer les utopies en 2010, c’est d’une certaine manière assumer une position doublement sceptique. C’est en effet s’ancrer dans un scepticisme face au présent et tourné..

Advances in commercialism, materialism, and especially the exponential growth of telecommunication and social media, have dramatically altered the way human beings relate to one another and their environment. New means for providing access to education have arisen including online courses and programs thereby enhancing opportunities for participation in educational offerings and collaborative exchanges across the globe. This paper proposes to examine the online learning and its connection to the ultimate principle governing the values—integrity.

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)

An experiment teacher of elementary school try te become an educational adviser. He accepts the collaboration with the researchers, the first one in didactics of history and the second in professional didactics, to get success with examination necessary to become an educational adviser. The didactic experiment concerns an historical debate with pupils to orient them in an historic investigation from an engraving dating from 1787. The analyse shows that the didactic experiment was abandoned for the benefit of institutional prescriptions in (...) which this teacher aims to conforms, its principles of actions and the significantly associations with his future job. It’s in contradiction with the sens of the activity proposed by the researcher in didactics of history. Our longitudinal analysis concerns, first, the teacher analyses the activity of a beginner, second, the experimentation of the debate in his classroom and finally his theorization about the driving of this type of debate in a document required in the examination. (shrink)

BackgroundInnovations in technology have contributed to rapid changes in the way that modern biomedical research is carried out. Researchers are increasingly required to endorse adaptive and flexible approaches to accommodate these innovations and comply with ethical, legal and regulatory requirements. This paper explores how Dynamic Consent may provide solutions to address challenges encountered when researchers invite individuals to participate in research and follow them up over time in a continuously changing environment.MethodsAn interdisciplinary workshop jointly organised by the University of Oxford (...) and the COST Action CHIP ME gathered clinicians, researchers, ethicists, lawyers, research participants and patient representatives to discuss experiences of using Dynamic Consent, and how such use may facilitate the conduct of specific research tasks. The data collected during the workshop were analysed using a content analysis approach.ResultsDynamic Consent can provide practical, sustainable and future-proof solutions to challenges related to participant recruitment, the attainment of informed consent, participant retention and consent management, and may bring economic efficiencies.ConclusionsDynamic Consent offers opportunities for ongoing communication between researchers and research participants that can positively impact research. Dynamic Consent supports inter-sector, cross-border approaches and large scale data-sharing. Whilst it is relatively easy to set up and maintain, its implementation will require that researchers re-consider their relationship with research participants and adopt new procedures. (shrink)

Pour Augustin, l’image est-elle obstacle ou voie d’accès à Dieu ? Si les images peuvent aliéner l’homme, elles rendent aussi possible son accès à Dieu, lorsqu’il y reconnaît des signes du Créateur ; il est alors invité à revenir à lui-même pour se découvrir « imago Dei ». Cette image de Dieu en l’homme est lumineuse, lorsque l’esprit se saisit lui-même dans sa pureté et tend vers Dieu ; elle s’obscurcit et se déforme, quand l’âme se complaît dans les images (...) des corps au point de « s’en envelopper ».According to Augustine is image an obstacle toward God or does it lead up to Him ? Images can alienate man, but they can also give access to God, if man recognizes signs of the Creator in them ; therefore he is invited to come to himself in order to see the image of God in himself. This image of God becomes clear, when the mind understands itself purely and is bended to God ; on the contrary the image of God becomes obscure and distorted when the soul delights in body pictures so much so that it wraps itself in them. (shrink)

This book details how quantification can serve both as evidence and as an instrument of government, whether when dealing with statistics on employment, occupational health and economic governance, or when developing public management or target-driven policies. In the process, it presents a thought-provoking homage to Alain Desrosières, who pioneered ways to study large numbers and the politics underlying them. It opens with a summary of Desrosières's contributions to the field in which several generations of researchers detail how this statistician and (...) historian profoundly influenced them. This tribute, based on personal testimonies, bears witness to the vitality of the school of thought and analytical framework Desrosières initiated. Next, a collection of essays explores the statistical argument in the neoliberal era, examining issues such as counting the homeless in Europe, measuring the performance of public services, and quantifying the effects of public action on the unemployed in France. The third part details the uses of quantification. It reveals that although statistics are frequently used to the advantage of those in power, they can also play a vital role in challenging and resisting both the conventions underlying the measurements as well as the measurements themselves.Featuring the work of economists, historians, political scientists, sociologists, and statisticians, this title provides readers with a thoughtful look at an influential figure in the history of statistics. It also shows how statistics are used to direct public policy, the degree of conflict that is possible in their production, and the disputes that can develop around their uses. (shrink)

BackgroundNew metrics have been developed to assess the impact of research and provide an indication of online media attention and data dissemination. We aimed to describe online media attention of articles evaluating cancer treatments and identify the factors associated with high online media attention.MethodsWe systematically searched MEDLINE via PubMed on March 1, 2015 for articles published during the first 6 months of 2014 in oncology and medical journals with a diverse range of impact factors, from 3.9 to 54.4, and selected (...) a sample of articles evaluating a cancer treatment regardless of study design. Altmetric Explorer was used to identify online media attention of selected articles. The primary outcome was media attention an article received online as measured by Altmetric score (i.e., number of mentions in online news outlets, science blogs and social media). Regression analysis was performed to investigate the factors associated with high media attention, and regression coefficients represent the logarithm of ratio of mean (RoM) values of Altmetric score per unit change in the covariate.ResultsAmong 792 articles, 218 (27.5%) received no online media attention (Altmetric score = 0). The median [Q1–Q3] Altmetric score was 2.0 [0.0–8.0], range 0.0–428.0. On multivariate analysis, factors associated with high Altmetric score were presence of a press release (RoM = 10.14, 95%CI [4.91–20.96]), open access to the article (RoM = 1.48, 95%CI [1.02–2.16]), and journal impact factor (RoM = 1.10, 95%CI [1.07–1.12]. As compared with observational studies, systematic reviews were not associated with high Altmetric score (RoM = 1.46, 95%CI [0.74–2.86]; P = 0.27), nor were RCTs (RoM = 0.65, 95%CI [0.41–1.02]; P = 0.059) and phase I/ii non-RCTs (RoM = 0.58, 95%CI [0.33–1.05]; P = 0.07). The articles with abstract conclusions favouring study treatments were not associated with high Altmetric score (RoM = 0.97, 95%CI [0.60–1.58]; P = 0.91).ConclusionsMost important factors associated with high online media attention were the presence of a press release and the journal impact factor. There was no evidence that study design with high level of evidence and type of abstract conclusion were associated with high online media attention. (shrink)

Dans sa polémique contre Marcion, Tertullien définit à maintes reprises Dieu comme « la grandeur suprême ». Pour Tertullien, cette définition qui exprime la transcendance divine est celle que reconnaît « la conscience universelle », celle sur laquelle tous s'accordent. Le débat entre Tertullien et Marcion porte donc sur ce qui convient ou non à « la grandeur suprême » qu'est Dieu. Doit-on la penser, à la manière de Marcion, comme une transcendance telle qu'on ne peut la connaître et qui (...) exclut par principe tout contact réel avec le monde, a fortiori avec la chair ? Doit-on au contraire affirmer, avec Tertullien, que « c'est lorsque Dieu est tout petit au regard de l'homme qu'il est, au plus haut degré, grand. » Dans sa polémique contre Marcion, Tertullien fait appel à la raison : il dé¬nonce l'irrationalité du Dieu de Marcion. Pourtant, pour justifier l'incarnation, il n'hésite pas à utiliser à plusieurs reprises le paradoxe Pour dépasser ce qui paraît de prime abord contradictoire, il faudra s'interroger sur le statut du paradoxe, sur son rapport à la raison, mais aussi à la foi.In his polemic against Marcion, Tertullian frequently defines God as “the supreme greatness”. For Tertullian, this definition, which expresses divine transcendence, is the one that “the universal conscience” recognizes, the definition everyone agrees upon. Hence, the debate between Tertullian and Marcion is about what it is properly or not related to the “supreme greatness” that is God. Should this be thought of, as for Marcion, as a trancendence one cannot know and that excludes in principle all real contact with the world, a fortiori with the flesh? Or, on the contrary, must one say, with Tertullian, that it is “when God is quite small in the eyes of man that He is, in the highest degree, great”? In his polemic against Marcion, Tertullian appeals to reason: he denounces the irrationality of the God of Marcion. However, in order to justify the incarnation, Tertullian does not hesitate to use paradox several times. In order to surmount what may at first appear contradictory, we must question the status of paradox, its relation to reason and also to faith. (shrink)

This article sets out to show that Mary Wollstonecraft’s Vindication of the Rights of Woman (1792) was translated by Félicité Brissot de Warville, the wife of the prominent Girondin leader, Jacques-Pierre Brissot de Warville, and annotated by both. The demonstration is carried out through a study of the works translated by them, together or singly, before 1792: the annotation of those earlier works is echoed by the themes of the notes in the later chapters of the Vindication. These notes reflect (...) J.-P. Brissot’s admiration for Quakers and for British intellectual figures such as Richard Price and Joseph Priestley (whom he knew), dislike of clergy and interest in education. Two long notes also express Félicité’s frustration at being confined to the role of mother and housewife, and can be paralleled with statements in her correspondence. To some extent, she appears as an alter ego of Wollstonecraft. (shrink)

Depuis la fin du xiiie siècle et le « moment 1300 », l’Occident connaît une large diffusion de savoirs sur l’écrit juridique et gestionnaire. Ces savoirs semblent cependant se limiter à un groupe spécifique, celui des « clercs », « notaires » ou juristes, qui font de cette maîtrise le socle de leur activité professionnelle : apparaissent alors des usages graphiques participant de la construction de cette identité professionnelle. À partir du milieu du xive siècle, cependant, nous pouvons observer une (...) lente appropriation de l’écrit juridique par d’autres que ces professionnels de l’écrit grâce à un nombre de plus en plus important de documents, phénomène qui reste encore largement méconnu. Le manuel de Guillaume Flambart, noble de moyenne envergure et petit officier des forêts, est l’un de ces documents : regroupant des textes de toute nature ayant trait à l’exercice de la justice, il constitue un corpus linguistique de premier choix. La combinaison de plusieurs approches méthodologiques permet de faire émerger des normes graphiques cohérentes au sein de ce manuscrit et, en contre-point, de s’interroger sur l’appartenance de cet homme au groupe des « professionnels de l’écrit ». (shrink)

Serial issues closely marry the major anthropological questions that a society asks itself… or is about to ask itself; here unfolds “the infinite possibility of possibilities”, and we will see that the theme of the extended human gradually increases in power, often from the angle of a transhumanism gone mad. Anchoring the theme of technological increase in the sexual imagination makes it possible to immediately focus on the intimate fantasy of each reader/viewer; this “situated” motif also singles out the subject, (...) who is nevertheless doomed to the stereotypy of the gender product, post-fordist but necessarily subject to identifiable patterns. The dissensus between the obscure desirability of the process and the horror of the underlying ideologies will therefore form the framework of this statement; the dystopian colouring in fact affects the essence of the device, but without the absence of a form of shameful fascination for this technological, or even epistemocratic, « immortality » that science seems to promise—to the wealthiest in any case. (shrink)

The famous story of Diogenes searching for a man (ánthrōpon zētō̂) with his lantern in broad daylight (D.L. VI 41) has been interpreted in two ways, according to the meaning assigned to the word ánthrôpos (« human »). Proponents of the nominalist interpretation, by giving it the sense of human as a concept, see in the quest of Diogenes an attack against Plato’s Ideas. Defenders of the moral interpretation rather give the word ánthrôpos a concrete meaning with meliorative value: Diogenes (...) is searching in vain for a virtuous human. After showing that both interpretations are equally valid, our paper argues for a middle way, called the « falsification of language », which reconciles the two positions through an analysis of the relationship between language and truth in the Cynics. (shrink)

This paper aims to demonstrate the relation between eroticism, perceptually expanded experience (dilated, brought forth by the intelligence of the body), and the notion of interconnectivity and global consciousness. I discern two tendencies: the self's positional relation via technology proposed by philosophers like Descartes; and the self's non-positional relation via technology that seems to be proposed by some philosophers such as Fritjof Capra. I draw my sources from the second category: my work is enriched by an anthropological approach where I (...) expand my experience by integrating several typical dances from different countries, as well as traditional spiritual dances from a Western point of view. My process refers to oriental philosophy - it presents the exterior world and the interior world as two aspects of the same fabric, and questions the very notion of surface and bodily borders in which every thread of every energy and phenomenon, of every form of consciousness and its objects are woven into one continuous tapestry of infinite and mutually conditioned relations. This brings forth a redefinition of the notion of limit, time and reality. The bodily experience, enriched by training from several different cultures transports us to an experience of interiority which leads to states of expanded consciousness. (shrink)

In Book VI of the Lives and Opinions of Eminent Philosophers, Diogenes Laertius presents Cynicism as a philosophical school with origins in Socrates and prefiguring Stoicism, through the sequence: Socrates–Antisthenes–Diogenes–Crates–Zeno. However, the part of the sequence linking Diogenes to Crates is not unanimously accepted. Diogenes Laertius himself mentions that Crates had two other teachers: Bryson of Achaea and Stilpo. The first is unknown, but the sources tell us enough about the second to discern certain similarities between his philosophy and that (...) of Crates. When he wrote Book VI, Diogenes Laertius dismissed this parallel tradition connecting Crates to the Megarian school, preferring to link Stoicism to Socrates via Cynicism exclusively. Although Crates is unquestionably the philosophical heir of Diogenes, it is quite possible that he may have been influenced by both the Cynics and the Megarians. (shrink)

L’apparition de la figure du sage-mendiant au IVe av. J.-C. sous l’impulsion de Diogène de Sinope provoque la résistance d’autres philosophes. C’est à la fois parce qu’il est dépossédé et qu’il sollicite des dons pour assurer sa subsistance que les adversaires des cyniques, notamment les épicuriens, refusent d’adopter la vie du mendiant. Ses défenseurs doivent lutter sur plusieurs fronts afin de légitimer son mode de vie et établir sa supériorité morale.

Several versions of Diogenes of Sinope’s death are reported in Book VI of the Lives and Opinions of Eminent Philosophers. The heirs of Diogenes have transmitted to posterity that of suicide by self-asphyxiation, a death they deem worthy of his philosophy. This study aims to identify the Cynic foundation of Diogenes’ suicide by reconstructing the Cynic outlook on voluntary death. Several fragments and testimonies show that the Cynics consider life and death indifferent: what matters above all is to lead a (...) good life. Suicide is only justified when the philosopher’s body suffers from extreme and lasting weakness. To reach and maintain his ideal of freedom, the Cynic must submit his body to a training that requires some physical strength. Therefore, as soon as he loses the capacity to practise the Cynic askesis because of the physical limitations brought on by old age or illness, the philosopher does not hesitate commit suicide. This justification is attested in the exhortations to suicide formulated by the Cynics and in the accounts of the self-inflicted deaths of Metrocles, Heracles, Demonax and Peregrinus. (shrink)

Depuis la traduction, en 2005, de l’un des articles de Kimberlé W. Crenshaw introduisant le concept d’intersectionnalité, le mot et la perspective théorique que celui-ci labellise font l’objet d’une grande défiance de la part de nombreux·ses sociologues se revendiquant, en France, d’un positionnement critique. Le lexique de la menace est mobilisé pour disqualifier l’approche intersectionnelle – bien plus que pour la discuter – car celle-ci aurait pour visée, ou pour effet, de purement et simplement effacer la classe sociale comme catégorie (...) d’analyse fondamentale. L’article revient sur les raisons d’un procès de plus en plus bruyant au fil des années, fait d’ignorances entretenues et de refus de la controverse. (shrink)

The Swedish naturalist Carl Linnaeus is famous for having turned botany into a systematic discipline, through his classification systems—most notably the sexual system—and his nomenclature. Throughout his life, Linnaeus experimented with various paper technologies designed to display information synoptically. The list took pride of place among these and is also the common element of more complex representations he produced, such as genera descriptions and his “natural system.” Taking clues from the anthropology of writing, this essay seeks to demonstrate that lists (...) can be considered as genuine research technologies. They possess a potential to generate research problems of their own but also pose limitations to inquiries that can be overcome only by the use of new media. (shrink)

The ArgumentIn this answer to “Evolutionism as a Modern Form of Mechanicism”: 287–306) I discuss the strange double use the authors make of their reference to Kant in order to deny the relevance of far-from-equilibrium thermodynamics, and more generally, of the physical irreversibility question in the problem of evolution.On the one hand, the authors quite legitimately use a materialist version of Kantian apriorism in the guise of “means of cognition” presupposed by any physical theory. But on the other hand, they (...) accept a theoretical interpretation of physical irreversibility whose precise historical function was to occult the intrinsic difference between the cognitive means of dynamics and those of thermodynamics in order to promote a mechanistic unification of physics.I thus argue that at stake is not the case of such or such a physicist transgressing the border between philosophy and natural science as defended by von Borzeszkowski and Wahsner, but rather the very interpretation of irreversibility accepted by most physicists since Boltzmann. In contrast, Prigogine's enterprise could be understood as an attempt to take the notion of cognitive means seriously, by approaching the problem of evolution via the problem of the relevance of these means.I conclude with comments on the strategic role Kant is still made to play today by physicists who wish to transform dissents in physical theory into philosophical ones and by philosophers who wish to judge scientists instead of trying to understand them. (shrink)