Jocelyn Maclure and Charles Taylor provide a clearly reasoned, articulate account of the two main principles of secularism—equal respect, and freedom of conscience—and argue that in our religiously diverse, politically interconnected world, secularism, properly understood, may offer the only path to religious and philosophical freedom.

Machine learning-based AI algorithms lack transparency. In this article, I offer an interpretation of AI’s explainability problem and highlight its ethical saliency. I try to make the case for the legal enforcement of a strong explainability requirement: human organizations which decide to automate decision-making should be legally obliged to demonstrate the capacity to explain and justify the algorithmic decisions that have an impact on the wellbeing, rights, and opportunities of those affected by the decisions. This legal duty can be derived (...) from the demands of Rawlsian public reason. In the second part of the paper, I try to show that the argument from the limitations of human cognition fails to get AI off the hook of public reason. Against a growing trend in AI ethics, my main argument is that the analogy between human minds and artificial neural networks fails because it suffers from an atomistic bias which makes it blind to the social and institutional dimension of human reasoning processes. I suggest that developing interpretive AI algorithms is not the only possible answer to the explainability problem; social and institutional answers are also available and in many cases more trustworthy than techno-scientific ones. (shrink)

Patients in Quebec can legally obtain medical assistance in dying (MAID) if they are able to give informed consent, have a serious and incurable illness, are at the end of their lives and are in a situation of unbearable suffering. Since the Supreme Court of Canada’s 2015 Carter decision, access to MAID, under certain conditions, has become a constitutional right. Quebec physicians are now likely to receive requests for MAID from their patients. The Quebec and Canadian laws recognize a physician’s (...) right to conscientious objection, but this right is contested both in the medical ethics literature and in the public sphere. This paper presents the results of a qualitative study conducted with twenty Quebec physicians who did not integrate MAID into their medical practice, either because they were opposed to or deeply ambivalent about MAID. The interviews aimed to explore the reasons – religious and secular – for opposition to or ambivalence towards MAID. The secular reasons given by participants were grouped into four main categories: 1) the ends of medicine and professional identity, 2) the philosophy of palliative medicine and resource allocation in palliative care, 3) benevolent paternalism, the “good death”, and the interests of future selves, 4) the risk of a slippery slope and the protection of vulnerable people. (shrink)

RÉSUMÉJe défends dans ce texte une version particulière de la position que Sharon Street a appelée le «constructivisme humien». J'esquisserai pourquoi je considère que ce constructivisme est préférable à la fois au réalisme moral et au constructivisme kantien sur le plan de la compréhension du statut ontologique des valeurs. Après avoir accepté de reconnaître le rôle des pressions de l’évolution dans l’émergence de la moralité, le constructivisme humien doit toutefois préciser le rôle de l'intersubjectivité historique dans l’évolution subséquente de la (...) morale. J'expliquerai aussi pourquoi je considère que l'intégration d'un volet cohérentiste au constructivisme permet d'atténuer les craintes concernant le caractère potentiellement non-cognitiviste des théories contextualistes. Enfin, j'esquisserai pourquoi l'idée d'un «espace des raisons morales» indépendant, à certains égards, de l'esprit humain est compatible avec le constructivisme humien. (shrink)

In a thought-provoking paper, Schuklenk and Smalling argue that no right to conscientious objection should be granted to medical professionals. First, they hold that it is impossible to assess either the truth of conscience-based claims or the sincerity of the objectors. Second, even a fettered right to conscientious refusal inevitably has adverse effects on the rights of patients. We argue that the main problem with their position is that it is not derived from a broader reflection on the meaning and (...) implications of freedom of conscience and reasonable accommodation. We point out that they collapse two related but distinct questions, that is, the subjective conception of freedom of conscience and the sincerity test. We note that they do not successfully show that the standard norm according to which exemption claims should not impose undue hardship on others is unworkable. We suggest that the main reason why arguments such as no one is forced to be a medical professional are flawed is that public norms should not constrain citizens to choose between two of their basic rights unless it is necessary. In fine, Schuklenk and Smalling, who see conscience claims as arbitrary dislikes, sell freedom of conscience short and forego any attempts at balancing the competing rights involved. We maintain the authors neglect that most of legal reasoning is contextual and that the blanket restriction of healthcare professionals' freedom of conscience is disproportionate. (shrink)

Je défends dans ce texte une version particulière de la position que Sharon Street a appelée le «constructivisme humien». J’esquisserai pourquoi je considère que ce constructivisme est préférable à la fois au réalisme moral et au constructivisme kantien sur le plan de la compréhension du statut ontologique des valeurs. Après avoir accepté de reconnaître le rôle des pressions de l’évolution dans l’émergence de la moralité, le constructivisme humien doit toutefois préciser le rôle de l’intersubjectivité historique dans l’évolution subséquente de la (...) morale. J’expliquerai aussi pourquoi je considère que l’intégration d’un volet cohérentiste au constructivisme permet d’atténuer les craintes concernant le caractère potentiellement non-cognitiviste des théories contextualistes. Enfin, j’esquisserai pourquoi l’idée d’un «espace des raisons morales» indépendant, à certains égards, de l’esprit humain est compatible avec le constructivisme humien.I defend a version of what Sharon Street has dubbed “Humean constructivism.” I’ll first sketch out why I think that contextual constructivism provides us with a more plausible understanding of the ontological status of values than both Kantian constructivism and moral realism. In addition to its recognition of the role of evolutionary pressures in the emergence of human morality, contextual constructivism must now clarify the role of historical intersubjectivity in the subsequent development of morality. I will then claim that adding a coherentist module to Humean constructivism provides a satisfactory answer to those who fear that contextual metaethical theories can only be non-cognitivist. Finally, I will sketch out why I think that the notion of a mind-independent “space of moral reasons” is largely compatible with Humean constructivism. (shrink)

Jocelyn Maclure | : Alan Patten’s Equal Recognition is a major contribution to the normative literature on minority rights. I nonetheless suggest that liberal culturalism as a normative theory, even in Patten’s sophisticated version, is ill suited to deal with the challenges related to the status of religion in the public sphere that are so prevalent in contemporary democracies. In addition, I submit that Patten did not supply a fully convincing answer to the argument that liberal egalitarianism, well (...) understood, is capacious enough to secure fair terms of social cooperation for members of cultural minorities, making the language of “cultural rights” and “cultural recognition” superfluous. | : Le livre Equal Recognition d’Alan Patten contribue de façon majeure aux travaux de philosophie politique sur les droits des minorités culturelles. Je suggère néanmoins que la théorie normative qu’est le « culturalisme libéral », y compris dans la version sophistiquée défendue par Patten, n’est pas outillée pour penser les omniprésents défis concernant le statut de la religion dans l’espace public. De plus, j’avance que Patten n’a pas été en mesure d’offrir une réponse pleinement satisfaisante à ceux qui soutiennent que l’égalitarisme libéral bien compris est en mesure d’offrir des termes de coopération sociale justes aux membres des minorités culturelles, sans devoir être complété par des « droits culturels » ou par le langage de la « reconnaissance » des cultures. (shrink)

A number of phenomena have lent a new complexity to the long-standing challenge of constructing a legitimate and stable political order. I contend that both legitimacy and integration under contemporary conditions ultimately hinge upon a form of public practical reasoning that departs considerably from the ones proposed by John Rawls, Jürgen Habermas and several deliberative democrats. I argue that the generalizability test that constitutes the cornerstone of most contemporary neo-Kantian theories of public reason should be abandoned as a rule of (...) public argumentation and be replaced by a norm of civic responsiveness towards minority claims. I not only suggest that a wider variety of reasons, motives and genres of speech needs to be admitted within the purview of public reason, but more fundamentally that generalizability cannot cogently be seen as anything more (or less) than a civic virtue. The underlying point of this article is that neo-Kantian theories of public reason work with a problematic conception of practical reason. I conclude by providing reasons, against some radical and agonistic democrats, why the language of public reasoning needs to be retained and renovated. Key Words: acknowledgement • agonistic democracy • deliberative democracy • generalizability • Habermas • pluralism • practical reason • public reason • Rawls • social integration. (shrink)

ABSTRACTAs Dialogue publishes an English translation of one of my articles, I comment briefly on publication of philosophical research in languages other than English. The English version starts on p. 374.

Dans ce livre très original, Markus Gabriel avance une théorie du soi humain qui surmonte les blocages inhérents aux positions standards en philosophie de l’esprit contemporaine. Son point de vue, le néo-existentialisme, est intégralement antinaturaliste, en ce sens qu’il rejette toute théorie selon laquelle l’ensemble de nos meilleures connaissances scientifiques naturelles serait pleinement capable de rendre compte de l’esprit humain. L’auteur montre plutôt que l’esprit humain consiste en une prolifération ouverte de vocabulaires mentalistes. Leur rôle dans la forme de vie (...) humaine consiste à rendre compte du fait que l’être humain ne se fond pas simplement dans la nature inanimée et le reste du règne animal. Les humains s’appuient sur un autoportrait qui les situe dans un contexte aussi large que possible au sein de l’univers. Ce qui distingue cet autoportrait de notre connaissance de la réalité naturelle, c’est que nous changeons en vertu de nos croyances, vraies ou fausses, au sujet de nous-mêmes. (shrink)

James Tully is one of the world’s most influential political philosophers at work today. Over the past thirty years – first with Strange Multiplicity (1995), and more fully with Public Philosophy in a New Key (2008) and On Global Citizenship (2014) – Tully has developed a distinctive approach to the study of political philosophy, democracy, and active citizenship for a deeply diverse world and a de-imperializing age. Civic Freedom in an Age of Diversity explores, elucidates, and questions Tully’s innovative approach, (...) methods, and concepts, providing both a critical assessment of Tully’s public philosophy and an exemplification of the dialogues of reciprocal elucidation that are central to Tully’s approach. Since the role of public philosophy is to address public affairs, the contributors consider public philosophy in the context of pressing issues and recent civic struggles such as: crises of democracy and citizenship in the Western world; global citizenship; civil disobedience and non-violence; Indigenous self-determination; nationalism and federalism in multinational states; protest movements in Turkey and Quebec; supranational belonging in the European Union; struggles over equity in academia; and environmental decontamination, decolonization, and cultural restoration in Akwesasne. Offering a wide-ranging analytical discussion of Tully’s work by leading scholars from various fields of study, with an extensive reply by Tully himself, Civic Freedom in an Age of Diversity provides a rich perspective on the full extent of his contribution. (shrink)

Exemption claims remain a tangled and divisive moral and legal issue both in academia and in the public sphere. In his book Exemptions: Necessary, Justified, or Misguided?, the constitutional scholar Kent Greenawalt zeros in on the vexed question of whether exemptions from rules of general applicability based on the conscientious convictions of individuals or groups are sometimes justified or prudent by discussing a wide range of cases drawn from the American jurisprudence. Although he does not engage in a significant way (...) with political and legal philosophy and comparative law, his contextualist and pragmatic approach is a powerful antidote against oversimplification and dogmatism with regard to exemption claims. Unsurprisingly, Greenawalt’s approach comes at times dangerously close to casuistry, and some of his analyses and normative recommendations would benefit from a firmer footing in moral principles and rational argumentation. In this review, I flesh out some of the strengths and limits of Greenawalt’s valuable book. (shrink)

Exemption claims remain a tangled and divisive moral and legal issue both in academia and in the public sphere. In his book Exemptions: Necessary, Justified, or Misguided?, the constitutional scholar Kent Greenawalt zeros in on the vexed question of whether exemptions from rules of general applicability based on the conscientious convictions of individuals or groups are sometimes justified or prudent by discussing a wide range of cases drawn from the American jurisprudence. Although he does not engage in a significant way (...) with political and legal philosophy and comparative law, his contextualist and pragmatic approach is a powerful antidote against oversimplification and dogmatism with regard to exemption claims. Unsurprisingly, Greenawalt’s approach comes at times dangerously close to casuistry, and some of his analyses and normative recommendations would benefit from a firmer footing in moral principles and rational argumentation. In this review, I flesh out some of the strengths and limits of Greenawalt’s valuable book. (shrink)

In this article, we compare Ricard Zappata-Barrero’s interculturalism with Tariq Modood’s multiculturalism. We will discuss the relation between distinct elements that compose both positions. We examine how recent discussions on interculturalism have the potential to contribute to theories of multiculturalism without undermining their core principles. Our position is close to that of Modood’s as he has already carefully tried to incorporate interculturalist insights into his own multiculturalism. Yet we provide a raise a few questions regarding Modood’s treatment of the relation (...) between multiculturalism and interculturalism. After summarizing each author’s potion (I), we will comment on the following set of relations between their basic elements: (II) The relation between intercultural contact and intercultural dialogue; (III) The relation between contact at the local level and the societal/state level; (IV) The relation between group-specific measures, intercultural contact and mainstreaming. (shrink)

The use of predictive machine learning algorithms is increasingly common to guide or even take decisions in both public and private settings. Their use is touted by some as a potentially useful method to avoid discriminatory decisions since they are, allegedly, neutral, objective, and can be evaluated in ways no human decisions can. By (fully or partly) outsourcing a decision process to an algorithm, it should allow human organizations to clearly define the parameters of the decision and to, in principle, (...) remove human biases. Yet, in practice, the use of algorithms can still be the source of wrongful discriminatory decisions based on at least three of their features: the data-mining process and the categorizations they rely on can reconduct human biases, their automaticity and predictive design can lead them to rely on wrongful generalizations, and their opaque nature is at odds with democratic requirements. We highlight that the two latter aspects of algorithms and their significance for discrimination are too often overlooked in contemporary literature. Though these problems are not all insurmountable, we argue that it is necessary to clearly define the conditions under which a machine learning decision tool can be used. We identify and propose three main guidelines to properly constrain the deployment of machine learning algorithms in society: algorithms should be vetted to ensure that they do not unduly affect historically marginalized groups; they should not systematically override or replace human decision-making processes; and the decision reached using an algorithm should always be explainable and justifiable. (shrink)

There are few philosophical questions to which Charles Taylor has not devoted his attention. His work has made powerful contributions to our understanding of action, language, and mind. He has had a lasting impact on our understanding of the way in which the social sciences should be practised, taking an interpretive stance in opposition to dominant positivist methodologies. Taylor's powerful critiques of atomist versions of liberalism have redefined the agenda of political philosophers. He has produced prodigious intellectual histories aiming to (...) excavate the origins of the way in which we have construed the modern self, and of the complex intellectual and spiritual trajectories that have culminated in modern secularism. Despite the apparent diversity of Taylor's work, it is driven by a unified vision. Throughout his writings, Taylor opposes reductive conceptions of the human and of human societies that empiricist and positivist thinkers from David Hume to B.F. Skinner believed would lend rigour to the human sciences. In their place, Taylor has articulated a vision of humans as interpretive beings who can be understood neither individually nor collectively without reference to the fundamental goods and values through which they make sense of their lives. The contributors to this volume, all distinguished philosophers and social theorists in their own right, offer critical assessments of Taylor's writings. Taken together, they provide the reader with an unrivalled perspective on the full extent of Charles Taylor's contribution to modern philosophy. (shrink)

Esteemed philosopher Jocelyn Benoist argues for a renewed realism that takes seriously the context in which intention occurs. "What there is"-the traditional subject of metaphysics-can be determined only in context, Benoist contends, carving out a new path that rejects acontextual ontologies and approaches to the mind.

Qu'est-ce qu'un phenomene? La pensee moderne emploie ce terme avec une forme d'evidence. On se dispute sur ce que sont les phenomenes, mais on ne doute pas qu'il y en ait ni qu'ils constituent un point de depart sur lequel on puisse construire. Ce livre, a travers une mise en perspective historique et conceptuelle globale, remet en question cette evidence. Non pas qu'il rejette la notion de phenomene, mais il essaie de comprendre d'abord de quel type de decision philosophique elle (...) est le produit et quel type de montage elle suppose. Sur cette base, il met en lumiere sous quelles conditions on peut effectivement parler de phenomenes et dissipe la mythologie liee a un emploi inconditionne de ce terme, frequent dans la philosophie contemporaine. Contre tout phenomenalisme, il fait valoir le lien metaphysique dans lequel le langage nous met immediatement avec les choses. (shrink)

The lever appears to be a very simple object, a tool used since ancient times for the most primitive of tasks: to lift and to balance. Why, then, were prominent intellectuals active around 1800 in areas as diverse as science, philosophy, and literature inspired to think and write about levers? In The Lever as Instrument of Reason, readers will discover the remarkable ways in which the lever is used to model the construction of knowledge and to mobilize new ideas among (...) diverse disciplines. These acts of construction are shown to model key aspects of the human, from the more abstract processes of moral decision-making to a quite literal equation of the powerful human ego with the supposed stability and power of the fulcrum point. (shrink)

This study uses a sample of 242 European professional purchasers to examine the six characteristics of the decision-making process developed by Jones. The illustration mobilizes six original scenarios reproducing typical purchasing situations. Two versions of each scenario were used, one representing low moral intensity and the other showing high moral intensity. Two populations were sampled: one of 120 purchasers responding to the first version of the questionnaire and a second of 122 different purchasers responding to version two. Each version contained (...) three low-moral-intensity scenarios and three high-moral-intensity scenarios. The research also investigates two concepts suggested by Hannah et al. :663–685, 2011): examining the complexity of ethical decision-making through scenarios and microsocial professional ethical contexts. The findings reveal that neither traditional individual characteristics nor standard company characteristics have a real impact on two stages of Rest’s model. They also show that internal locus of control and a high microsocial ethical environment have a positive impact on purchaser awareness and intention to act ethically for four of the six dimensions: magnitude of consequences, social consensus, temporal immediacy, and concentration of effect. Moral intensity factors also have a positive impact on these four dimensions. The two other dimensions are not related to the independent variables. (shrink)

This work argues for a moral consideration of animal work relations. Paying special attention to the livestock industry, the author challenges the zootechnical denigration of animals for increased productivity awhile championing the collaborative nature of work. For Porcher, work is not merely a means to production but a means of living together unity. This unique reconsideration of work envisions animals as co-laborers with humans, rather than overwrought tools for exploitative, and often lethal, employment. Readers will learn about the disjunction between (...) those focused on productivity and profit and those who favor a more ethical work environment for animals. Porcher's text also engages environmental and political debates concerning animal-human relations. (shrink)

In absence of effective pharmaceutical treatments, the individual's compliance with a series of behavioral recommendations provided by the public health authorities play a critical role in the control and prevention of SARS-CoV2 infection. However, we still do not know much about the rate and determinants of adoption of the recommended health behaviors. This paper examines the compliance with the main behavioral recommendations, and compares sociocultural, psychosocial, and social cognitive explanations for its variation in the French population. Based on the current (...) literature, these 3 categories of factors were identified as potential determinants of individual differences in the health preventive behaviors. The data used for these analyses are drawn from 2 cross-sectional studies conducted after the lockdown and before the peak of the COVID-19 epidemic in France. The participants were drawn from a larger internet consumer panel where recruitment was stratified to generate a socio-demographically representative sample of the French adult population. Overall, the results show a very high rate of compliance with the behavioral recommendations among the participants. A hierarchical regression analysis was then performed to assess the potential explanatory power of these approaches in complying with these recommendations by successively entering sociocultural factors, psychosocial factors, social cognitive factors in the model. Only the inclusion of the cognitive variables substantially increased the explained variance of the self-reported adoption of preventive behaviors, providing better support for the social cognitive than the sociocultural and psychosocial explanations. (shrink)

Que se passe-t-il quand de l'eau et du vin se melangent? Comment les quatre elements simples du monde physique se melent-ils les uns aux autres pour former les choses qui nous entourent? La multitude des couleurs vient-elle aussi d'un melange de couleurs simples? Deux corps melanges sont-ils simplement juxtaposes a une echelle microscopique ou bien peuvent-ils se compenetrer de sorte qu'il y aurait deux corps dans le meme lieu? L'union de l'ame et du corps est-elle un melange? Telles sont quelques-unes (...) des questions etonnamment diverses que croise cette histoire du probleme du melange dans la philosophie grecque. Le recit propose ici suit trois lignes principales: la tradition peripateticienne, qui, d'Aristote a son commentateur Alexandre d'Aphrodise, elabore un modele de melange par mediation ou les ingredients de depart s'assimilent reciproquement pour s'unifier en un compose qualitativement intermediaire; la doctrine stoicienne de la mixtion de part en part, ou les ingredients se compenetrent jusqu'a devenir parfaitement coextensifs; le neoplatonisme et les transpositions qu'il opere a partir des modeles physiques precedents pour penser non seulement des relations entre corps mais aussi celle entre l'ame et le corps ou bien entre les realites incorporelles ou immaterielles de l'arriere-monde suprasensible. Fondee sur un vaste corpus de textes couvrant pres d'un millenaire d'histoire de la philosophie grecque, cette etude se veut aussi une proposition de methode: donner a lire les textes eux-memes et rester au plus pres de l'analyse des sources pour suivre parmi l'etonnant foisonnement des doctrines les developpements aussi divers qu'inattendus que la raison humaine, dans sa luxuriante imagination theorique, sait donner a la meme idee, fut-elle aussi courante et intuitive que celle de melange. (shrink)

Animal production, especially pork production, is facing growing international criticism. The greatest concerns relate to the environment, the animals’ living conditions, and the occupational diseases. But human and animal conditions are rarely considered together. Yet the living conditions at work and the emotional bond that inevitably forms bring the farm workers and the animals to live very close, which leads to shared suffering. Suffering does spread from animals to human beings and can cause workers physical, mental, and also moral suffering, (...) which is all the more harmful due to the fact that it is concealed. The conceptual tools used to conceal suffering ( animal welfare, stress, pain) suggest that the industrial system can be improved, whereas for farmers it is by definition incompatible with animal husbandry. (shrink)

Le normalien Tran Duc Thao (1917-1993), ne fut pas seulement le premier agrégé de philosophie vietnamien, il a aussi été un des premiers en France à traverser toute la pensée de Husserl, jusqu'à ses zones les moins fréquentées. Il campe un Husserl entier, pris dans toutes les ramifications de sa réflexion. La physionomie de ce qu'est Husserl pour nous, aujourd'hui, dépend encore largement de la synthèse qu'il a effectuée. En même temps on ne saurait le comprendre sans tenir compte du (...) passage entre cultures qu'il incarne, de sa langue maternelle vietnamienne, de son effort pour trouver une solution de continuité entre la phénoménologie et ce qu'il considère comme l'outil essentiel dans les luttes anticoloniales, à savoir une forme personnelle de marxisme. Au moment où son ouvrage sur la phénoménologie husserlienne, version étendue d'un mémoire présenté à Jean Cavaillès, paraît chez un éditeur confidentiel en 1951, son intérêt s'est déplacé vers le Vietnam et les mouvements annonciateurs des luttes pour l'indépendance en Indochine. Tran Duc Thao qui, d'Althusser à Derrida en passant par Kojève ou Sartre, a marqué tant de philosophes de l'après-guerre a également été un des premiers intellectuels du Vietnam indépendant. (shrink)

Ce livre présente certains des résultats du travail du Réseau Thématique Pluridisciplinaire du CNRS "Phenomath". Les philosophes et mathématiciens de ce groupe ont uni leurs forces afin de développer une réflexion originale sur la pensée mathématique. Au lieu de soumettre cette dernière a priori à un cadre théorique, ils ont voulu l'interroger dans les formalismes qu'elle met en place pour y reconnaître les lieux de la production d'un sens. A ce titre, la démarche mathématique, dans son opérativité, leur a paru (...) exemplaire de celle de la pensée en général. Dans cette perspective, les présentes recherches définissent les contours d'un nouveau dialogue entre mathématique et philosophie. (shrink)

Ce commentaire intégral des Conjectures de Nicolas de Cues manifeste toute la fécondité de l'oeuvre dans sa complexité. Il élucide l'art général des conjectures, en explore et approfondit les sources doctrinales (en particulier lulliennes) et scientifiques : optiques, mathématiques, biologiques et médicales... Il montre ainsi que la théorie cusaine de la connaissance constitue une hénologie des points de vue et met en évidence l'articulation du rapport entre la vérité, objet de toute recherche connaissante, et l'altérité, condition de tout être fini, (...) et notamment de l'homme. La vérité dans l'altérité se révèle alors comme condition de possibilité de tout ce qui est à partir de l'Un - ce qui constitue l'ordre de l'être - et comme condition de possibilité de toute pensée. Il s'agit, dès lors, de saisir la singularité de l'approche cusaine de la réflexion réciproque entre l'ordre de la pensée et l'ordre de l'être. Après avoir analysé le concept central de conjecture, entendu non comme une simple supposition, mais bien comme une connaissance inadéquate du vrai, la première partie déploie les principes de la nouvelle méthode, fondée sur l'analogie fondamentale entre mens humaine et mens divine. La découverte de ces principes nécessite l'exposition d'une théorie du nombre articulée à celle, d'inspiration proclusienne, des quatre unités (divine, intellectuelle, rationnelle et sensible). Cette première partie conduit à la mise en place de figures manuductrices, paradigmatiques pour notre connaissance. La seconde partie du commentaire explicite les exemples d'application de l'ars coniecturalis donnés par le Cusain en mathématiques, en philosophie naturelle et en anthropologie. Le lecteur découvrira ici comment les Conjectures engagent une philosophie de l'esprit et une philosophie critique, fondamentalement liées à une pensée de l'hétéronomie. (shrink)

The aim of this study is to examine the decision-making processes at work among French buyers—whether beginners or more experienced individuals, when confronted with a dilemma involving an ethical or non-ethical choice to be made. We go on to illustrate these dilemmas through the use of five original scenarios that reproduce typical situations that arise in a purchasing context in relation to the environment, physical integrity, conflict of interest, or paternalism. Based on 172 participants, the results of our study show (...) that, ethical decision-making depends very clearly on two main factors: expertise and gender. The study also reveals that there is not always a coherent link between ethical choices made and the reasons and justifications given for those choices. Ethical options chosen are not exclusively justified on the grounds of purely ethical reasons but also on the grounds of commercial or economic reasons, or else reasons of avoidance. (shrink)