" Il ne s'agit pas d'une réédition mais d'une véritable résurrection ", écrit Michel Trebitsch, préfacier de ce livre. Achevé d'imprimer le 18 mai 1939, la diffusion de cet ouvrage est d'abord bloqué dés l'automne et la drôle de guerre par les mesures pris à l'encontre du Parti communiste, puis saisi et pilonné, début 1940, à la suite de la suppression des éditions communistes par le gouvernement Daladier. Cet ouvrage si peu lu connaît, paradoxalement, une " fortune critique ", puisqu'il (...) figure en bonne place dans la liste imposante des études d'après-guerre sur la réception de Nietzsche en France. A la veille de la guerre, l'objectif éminemment politique de Lefebvre est d'arracher Nietzsche aux fascistes. Il se retrouve dans ce combat en compagnie de Georges Bataille, mais aussi, hors de France, de Karl Löwith et Karl Jaspers. Cependant, si Lefebvre combat les interprétations nazies de Nietzsche, il ne cache pas pour autant les ambiguïtés du discours nietzschéen, notamment la définition du " mythe " que ces derniers cherchent à utiliser. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.4 (2001) 589-590 [Access article in PDF] Luc Foisneau. Hobbes et la toute-puissance de Dieu. Paris: Presses Universitaires de France, 2000. Pp. 424. Paper, FF 174. As a recent conference in London confirmed, Hobbes scholarship remains sharply divided, even precarious, with several plausible and diametrically opposed interpretations en jeu. This is especially true as to the question of Hobbes's religion in relation to (...) his political thinking. The famous "Strauss thesis" appeals to many, and, not long ago (Journal of the History of Philosophy 34, no. 2, 1996), this journal printed an exchange between Edwin Curley and A. P. Martinich that canvassed the old arguments and introduced many new ones. The issue seems to be whether Hobbes was sincere in making his theological arguments, prompting us to include them in his thought, or ironic, allowing us to pass them by.French philosopher Luc Foisneau has produced a carefully written, brilliantly crafted account of Hobbes's theory of political obligation that includes the theological elements and makes them central, but without resort to the difficult concept of authorial sincerity. Foisneau, who teaches at the Institut d'Études Politiques, Paris, finds his interpretive key in Hobbes's description of divine omnipotence. The concept, he claims, figures centrally in Hobbes's theory of knowledge. It grounds the theory of political obligation and provides a principal justification for sovereignty itself. Moreover, Foisneau draws a starkly moving picture of human mortality vis-à-vis God's "irresistible power," asserting that the secular or lay temper of modern moral and political theory stems less from a rejection of theology (certainly not in Hobbes's case) than from a sharpened awareness of human limitations. Foisneau gives an impressive and convincing answer to the abiding question: "Hobbes's theology: What does it matter?" Namely, Hobbes's theology is the core of Hobbes's politics.Before briefly considering one strand in the tissue of Foisneau's argument, let us consider two features of his work and the context of its production.The first is that the author's focus is securely on the text itself, recalling the French explication du texte tradition. According to its strictures, working in detail, the analyst of the text carefully unfolds its meaning, precisely contained in and coextensive with the text's form. Hobbes the man and his contemporaries recede as limiting cases or frames of reference, though they and the other Hobbesian texts do figure as material illustrative [End Page 589] of points made through textual interpretation. Indeed, the history of ideas serves to illuminate the text; see the potentia absoluta/ordinata distinction, below. This steady, ample focus on the text's possible coherence and the concern not to leave the four corners of the document bear comparison with the contextualism of Lucien Lefebvre and Quentin Skinner.The second feature is linked to the first, and it is Foisneau's association with the Centre Thomas Hobbes (CTH), at the Centre National des Recherches Scientifiques, Paris, headed by Prof. Yves Charles Zarka. The foremost academic institution devoted solely to the study of Thomas Hobbes, the CTH annually holds extended, international seminars, explicating two or three chapters of Leviathan. Several books and articles have appeared under CTH sponsorship, dealing with specific aspects of Hobbes's work, for example, detailed analyses of his philosophic vocabulary. The CTH's highly focused, on-going program of study gives promise that the rough places in Hobbes scholarship may one day be a bit plainer. Foisneau's book is a major contribution toward that end.Let us consider one particular, viz., Hobbes's modeling of the sovereign's power upon God's absolute power. Hobbes's long-time interlocutor, John Bramhall, is quick to detect and criticize this in De Cive, moving him to reprove both the theological and political deficiencies of Hobbes's conceptual translatio. Bramhall denies one can consider God's absolute power independently of His ordained power, expressed in the eternal laws He has ordained. Nor may one place the power of the sovereign beyond the reach of the law. Impressed... (shrink)

Anyone familiar with contemporary French culture could not fail to notice that, in the field of ideas, history and the philosophy of history occupy in France a more central place than in England or North America. The work and concerns—including the methodological concerns—of historians like Marc Bloch, Fernand Braudel and the Annalistes, Georges Lefebvre, Emmanuel Le Roy Ladurie, Michel de Certeau, Jacques Le Goff and Francois Furet, are known, discussed and taken on board by most French intellectuals and (...) academics. (shrink)

This is an informative, well-written, spritely, and sympathetic survey of the development of Marxism in France from the late nineteenth century to Sève's An Introduction to Marxist Philosophy. Although Kelly does not characterize it this way, his work may be seen as a history of the dialectical evolution of French Marxism. By tracing the historical background of the variety of theoretical works on Marx's writings and on Marxism in general and sketching the systolic and diastolic movements of the French communist (...) party as well, Kelly has produced an indispensable propaedeutic to a deeper study of the fertile writings of the leading French Marxist thinkers. He is careful and patient as he traces the twists and turns of theoretical perspectives. The relation between Hegel and Marx is a thread which runs through his exposition. Guterman and Henri Lefebvre's attempt to analyze the nature of the dialectic and the central idea of contradiction in the 1930's is discussed clearly, with emphasis upon Lefebvre's aim of attributing a non-materialistic dialectic to Marx, of characterizing historical materialism as "the unity of idealism and materialism." Stalin's exposition of dialectical and historical materialism is shown to have inaugurated an era of dogmatic Marxism. Kelly shows us how things picked up during the post-war years and how the theoretical richness of French Marxism gained momentum up to 1980. The influence of Lefebvre's Dialectical Materialism is traced up to the early anti-Hegelian standpoint of Althusser. In a later chapter, we are offered a fairly detailed exposition and commentary on Althusser's criticism of the view that Marx inverted Hegel, his analysis of the structure of the dialectic, and his belief that the issue of the exteriority of the dialectic to its possible objects is a "question of the application of a method" which "poses a pre-dialectical question... which... has no meaning for Marx." Among other things, Kelly traces the writings of, and career of, Garaudy, discusses the innovative notion of Godelier's cybernetic dialectic, briefly sketches the contributions of Tran Duc Thao, the responses to Sartre's Critique, examines Sève's original studies of contradiction and "negation of the negation," and probably introduces most non-French readers to Jaeglé's renovation of dialectics in relation to contemporary natural science. Finally, Labica's attempt to show that philosophy is jettisoned by Marx in favor of a "science of history," D'Hondt's analyses of difference and contradiction, and Mercier-Josa's circling back through Hegel for a fresh understanding of Marx are briefly discussed. It should be said that Kelly's running commentary is always informed, judicious and independent. His work serves as an excellent introduction to modern French Marxism.--George J. Stack, The State University of New York, College at Brockport. (shrink)

Written in the 1960s, TRUTH AND METHOD is Gadamer's magnum opus.

This edition contains a new introduction by Stefan Kipfer, explaining the book’s contemporary ramifications in the ever-expanding reach of the urban in the ...

George Berkeley (1685-1753) is the superstar of Irish Philosophy. He entered Trinity College, Dublin, in 1700 and became a fellow in 1707. In 1724 he resigned his Fellowship to become Dean of Derry, and in 1734 he was made Bishop of Cloyne. He settled in Oxford in 1752 and died the following year. The work of George Berkeley is marked by its diversity and range. His writings take in such topics as mathematics, psychology, politics, health, economics, deism and education, as (...) well as that with which he is most associated - philosophy. Whatever topic he dealt with, his grasp of the subject matter was always impressive and his criticisms of his contemporaries often acute. Among the most noteable of the British Empiricists, he took his starting point from Locke's new 'way of ideas', but he rejected abstract ideas and the possibility of real existence outside perception. It is for this doctrine that he is most known - that there is no such thing as matter, and that things are collections of ideas which can exist only in our minds and only for so long as they are perceived. This philosophy, summed up in his phrase 'to be is to be perceived', he termed 'immaterialism'. A.C. Fraser's collection includes a series of what were previously unpublished notes by Berkeley on all the main topics of his philosophy. This, the 1901 edition, was the first complete edition of his works. (shrink)

A brilliant and comprehensive history of the creation of the modern Western mind. Soul Machine takes us back to the origins of modernity, a time when a crisis in religious authority and the scientific revolution led to searching questions about the nature of human inner life. This is the story of how a new concept—the mind—emerged as a potential solution, one that was part soul and part machine, but fully neither. In this groundbreaking work, award-winning historian George Makari shows how (...) writers, philosophers, physicians, and anatomists worked to construct notions of the mind as not an ethereal thing, but a natural one. From the ascent of Oliver Cromwell to the fall of Napoleon, seminal thinkers like Hobbes, Locke, Diderot, and Kant worked alongside often-forgotten brain specialists, physiologists, and alienists in the hopes of mapping the inner world. Conducted in a cauldron of political turmoil, these frequently shocking, always embattled efforts would give rise to psychiatry, mind sciences such as phrenology, and radically new visions of the self. Further, they would be crucial to the establishment of secular ethics and political liberalism. Boldly original, wide-ranging, and brilliantly synthetic, Soul Machine gives us a masterful, new account of the making of the modern Western mind. (shrink)

Throughout The Blessed and Boundless God, he proves his doctrine by demonstrating God's incomparableness in His being, attributes, works, and words. Swinnock is a pastor-theologian who views theology as the means by which we grow in acquaintance with God and, consequently, in godliness.

The status of indirect discrimination is ambiguous in the current literature. This paper addresses two contemporary and related debates. First, for some, indirect discrimination is not truly a distinct kind of discrimination, but it is simply a legal construct designed to address distributive inequalities between groups. Second, even if one accepts that indirect discrimination is a distinct type of discrimination, the connection between the two kinds of discrimination, direct and indirect, is debated. For some, they are distinct act-types, while for (...) others, indirect discrimination should be conceived as a side effect of prior cases of direct discrimination. In this paper, I argue that indirect discrimination is a distinct act-type that can take place without being connected to prior instances of direct discrimination. (shrink)

In this introduction, I briefly summarize Sophia Moreau's Faces of Inequality. I situate her monograph within two highly contemporary bodies of literature — relational egalitarianism and discrimination theory — to show how it provides important insights for understanding both what it means to treat others as equals in society and how to define wrongful discrimination. Moreau's work on discrimination is of great relevance for philosophers and socio-legal theorists alike as the commentaries from the symposium contributors demonstrate, including Dale Smith, Pablo (...) Gilabert, Andrea Sangiovanni, Daniel Viehoff, Jessica Eisen, Alysia Blackham, and Iyiola Solanke. (shrink)

We present an age-structured model for erythropoiesis in which the mortality of mature cells is described empirically by a physiologically realistic probability distribution of survival times. Under some assumptions, the model can be transformed into a system of delay differential equations with both constant and distributed delays. The stability of the equilibrium of this system and possible Hopf bifurcations are described for a number of probability distributions. Physiological motivation and interpretation of our results are provided.

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)

L’ouvrage de David Niget est tiré d’une thèse soutenue à Angers, bel aboutissement d’un travail de cotutelle et d’un projet d’histoire croisée entre la France et le Québec. Devenu au fil des ans le principal spécialiste français de l’histoire de la justice des mineurs pour le premier xxe siècle, David Niget a, plus récemment, étendu ses études à la Belgique et, sans abandonner son champ de recherche, s’est plus directement investi dans des recherches sur « Jeunesses et violences ». Il (...) s’intér... (shrink)

Les démocraties s’articulent autour de deux pôles qui ne se réduisent pas l’un à l’autre, mais qui doivent communiquer constamment : la société civile et l’État. Or, l’équilibre à rechercher entre ces deux éléments est mis à mal par la consolidation de l’État administratif qui tend à autonomiser son action par rapport au reste de la société ; la société civile y est d’ordinaire exclue des prises de décisions. Cette exclusion peut toutefois être considérée positivement ou négativement. Comme il sera (...) discuté à partir des philosophies de John Dryzek et d’Iris Marion Young, on devrait tenter de penser à la fois l’inclusion de la société civile dans certaines prises de décisions étatiques et son indépendance pour favoriser sa dimension critique envers l’État. De là, l’État administratif peut être considéré simultanément comme une opportunité de démocratisation et comme une évolution de l’État à surveiller et à critiquer. (shrink)

Sextus Empiricus (IIe-IIIe s. ap. J.-C.) est le dernier philosophe sceptique de l'Antiquite et le seul dont l'uvre soit en grande partie conservee. Son Contre les dogmatiques prend pour cible la connaissance philosophique. Cet ensemble de traites tres argumente est articule suivant la distinction, d'epoque hellenistique, entre trois parties de la philosophie, la logique, la physique et l'ethique. On donne ici la premiere traduction francaise de la premiere et plus importante partie de cet ouvrage, le Contre les logiciens, qui conteste (...) la possibilite meme de connaitre. Prenant appui sur la distinction entre " choses apparentes " et " choses cachees ", Sextus Empiricus traite en premier lieu du " critere de la verite " ou des voies d'acces a la connaissance des choses apparentes. Un long developpement doxographique qui conduit des philosophes presocratiques aux Stoiciens, aux Epicuriens et aux Academiciens precede l'expose des arguments qui plaident en faveur de l'inexistence d'un tel critere. Au livre II, Sextus Empiricus met en question, a propos des choses cachees, le " vrai " lui-meme, avant de faire ressortir la faiblesse de l'inference semiotique et celle de la demonstration. L'ouvrage porte ainsi a notre connaissance tout a la fois des doctrines dogmatiques - comme la logique stoicienne - auxquelles nous aurions moins acces sans son temoignage, et une bonne partie de l'argumentaire sceptique deploye depuis la renaissance du pyrrhonisme, a l'epoque d'Enesideme, qui serait autrement perdue. (shrink)

George Herbert Mead (1863-1931) had a powerful influence on the development of American pragmatism in the twentieth century. He also had a strong impact on the social sciences. This classic book represents Mead's philosophy of experience, so central to his outlook. The present as unique experience is the focus of this deep analysis of the basic structure of temporality and consciousness. Mead emphasizes the novel character of both the present and the past. Though science is predicated on the assumption that (...) the present is predictable based on a thorough knowledge of the past, the experience of the present, says Mead, is an utterly unique moment comparable to no other, and when it is past the novel character of that unique experience is irrevocable. The emergence of novelty within the perceived rational order of reality is the crux of the problem that Mead explores. The present, in his words, is "the emergent event . . . something which is more than the processes that have led up to it and which by its change, continuance, or disappearance, adds to later passages a content they would not otherwise have possessed." The present as "the seat of reality" heavily conditions our retrospective view of the past as much as it helps to shape the future. The novelty of every present experience causes us to reconstruct our preceding experiences to make sense of the past, which is naturally assumed to be the main cause of what we presently experience. Our perspective on reality is thus relative to the conditioning of each new event and it changes continuously as the effects of the present shift our view of the past and future. This emphasis on the integrative, holistic nature of reality, in which everything past, present, and future is a condition of everything else, makes Mead's philosophy highly relevant to today's scientific picture of a quantum universe, where chance and probability play a role in the emergence of reality. Also of great interest is the way in which he extends his basic analysis of temporal-spatial reality to the emergence of mind and consciousness as a natural development of the evolutionary process. This stimulating and provocative work attests to John Dewey's praise of Mead as "the most original mind in philosophy in America" of his generation. (shrink)

This article brings to light some of the characteristics of the pervasive parental overpermissiveness and hyper-protectionism that unfortunately have made their way into our culture. With the aid of philosophers of education, such as Locke, Rousseau, and Dewey, I expose the corrosive effects that parental overindulgence has on the potential happiness of those in their charge, as well as on those who share their social space. As these philosophers warned long ago, by overindulging their desires, parents either overextend their children’s (...) expectations well beyond the reality of their capabilities or they squash their initiative by usurping their independence. In either case, parents cripple their children’s autonomy and thereby detract from the real work needed to develop habits and dispositions necessary to plan and carry out achievable accomplishments that are integral for sustained and enduring happiness. Put more simply, overindulgence, to the extent this impedes the development of requisite skills for achieving happiness and developing a sense of social responsibility, becomes a disguised form of child abuse. (shrink)

touch 27 Thirrdly, the straining of the eye 28 The occasions which suggest distance have in their own nature no relation to it 29 A difficult case proposed by Dr. Barrow as repugnant to all the known theories 30 This case contradicts a ...

Le concept d’Allemagne permet de révéler, selon une approche« misologique », l’ampleur des désaccords ayant présidé à la définition du concept d’État en France. De ce dernier, l’on aborde divers emplois qu’illustrent des modèles d’État. Le « modèle germanique » opère ainsi dans un débat qui est le creuset de la connaissance politique moderne, avec ses apories: celles de la souveraineté externe, de l’ordre interétatique, de la confédération. L’article expose alors la relation entre les théories du droit public et la (...) « continuité des assemblées »; d’une certaine manière, le fondement de l’ordre politique. Au final, le droit public apparaît comme le transfert du pouvoir temporel à l’instituant, au collectif, et son affaiblissement, comme la raison d’être de l’étatisme. (shrink)

Henri Lefebvre has considerable claims to be the greatest living philosopher. His work spans some sixty years and includes original work on a diverse range of subjects, from dialectical materialism to architecture, urbanism and the experience of everyday life. The Production of Space is his major philosophical work and its translation has been long awaited by scholars in many different fields. The book is a search for a reconciliation between mental space and real space. In the course of his (...) exploration, Henri Lefebvre moves from metaphysical and ideological considerations of the meaning of space to its experience in the everyday life of home and city. He seeks, in other words, to bridge the gap between the realms of theory and practice, between the mental and the social, and between philosophy and reality. In doing so, he ranges through art, literature, architecture and economics, and further provides a powerful antidote to the sterile and obfuscatory methods and theories characteristic of much recent continental philosophy. This is a work of great vision and incisiveness. It is also characterized by its author's wit and by anecdote, as well as by a deftness of style which Donald Nicholson-Smith's sensitive translation precisely captures. (shrink)

The paper begins with a clarification of the notions of intuition (and, in particular, modal intuition), modal error, conceivability, metaphysical possibility, and epistemic possibility. It is argued that two-dimensionalism is the wrong framework for modal epistemology and that a certain nonreductionist approach to the theory of concepts and propositions is required instead. Finally, there is an examination of moderate rationalism’s impact on modal arguments in the philosophy of mind -- for example, Yablo’s disembodiment argument and Chalmers’s zombie argument. A less (...) vulnerable style of modal argument is defended, which nevertheless wins the same anti-materialist conclusions sought by these other arguments. (shrink)

The topic of a priori knowledge is approached through the theory of evidence. A shortcoming in traditional formulations of moderate rationalism and moderate empiricism is that they fail to explain why rational intuition and phenomenal experience count as basic sources of evidence. This explanatory gap is filled by modal reliabilism -- the theory that there is a qualified modal tie between basic sources of evidence and the truth. This tie to the truth is then explained by the theory of concept (...) possession: this tie is a consequence of what, by definition, it is to possess (i.e., to understand) one’s concepts. A corollary of the overall account is that the a priori disciplines (logic, mathematics, philosophy) can be largely autonomous from the empirical sciences. (shrink)

Radical empiricism is the view that a person's experiences (sensory and introspective), or a person's observations, constitute the person's evidence. This view leads to epistemic self-defeat. There are three arguments, concerning respectively: (1) epistemic starting points; (2) epistemic norms; (3) terms of epistemic appraisal. The source of self-defeat is traced to the fact that empiricism does not count a priori intuition as evidence (where a priori intuition is not a form of belief but rather a form of seeming, specifically intellectual (...) as opposed to sensory). Moderate rationalism, by contrast, avoids self-defeat. (shrink)

Taking Carnap’s classic exposition as a starting point, this paper develops a pragmatic account of the method of explication, defends it against a range of challenges and proposes a detailed recipe for the practice of explicating. It is then argued that confusions are involved in characterizing explications as definitions, and in advocating precising definitions as an alternative to explications. Explication is better characterized as conceptual re-engineering for theoretical purposes, in contrast to conceptual re-engineering for other purposes and improving exactness for (...) purely practical reasons. Finally, three limitations which call for further development of the method of explication are discussed. (shrink)

Recent work in philosophy of language has raised significant problems for the traditional theory of propositions, engendering serious skepticism about its general workability. These problems are, I believe, tied to fundamental misconceptions about how the theory should be developed. The goal of this paper is to show how to develop the traditional theory in a way which solves the problems and puts this skepticism to rest. The problems fall into two groups. The first has to do with reductionism, specifically attempts (...) to reduce propositions to extensional entities-either extensional functions or sets. The second group concerns problems of fine grained content-both traditional 'Cicero'/'Tully' puzzles and recent variations on them which confront scientific essentialism. After characterizing the problems, I outline a non-reductionist approach-the algebraic approach-which avoids the problems associated with reductionism. I then go on to show how the theory can incorporate non-Platonic (as well as Platonic) modes of presentation. When these are implemented nondescriptively, they yield the sort of fine-grained distinctions which have been eluding us. The paper closes by applying the theory to a cluster of remaining puzzles, including a pair of new puzzles facing scientific essentialism. (shrink)

But the charged personal encounter between master and disciple is precisely what interests George Steiner in this book, a sustained reflection on the infinitely ...

Le sujet de l’étude est la relation entre le bonheur et la chance selon Aristote. Ce problème est abordé à partir de la question de savoir si la sagesse et la vertu suffisent au bonheur. Si tel était le cas, une personne pauvre et malade serait heureuse. Pour Aristote, au contraire, le bonheur nécessite des biens non moraux pour être complet. Le bonheur n’est pas seulement ce qui rend les autres choses bonnes, il est aussi ce qui est complet et (...) désirable. Dans ce cas, la question du rapport du bonheur à la chance se pose : le bonheur dépend-il de la chance? Ce problème est lui-même examiné dans le cas particulier d’un bien non moral : la fin de la vie. Aristote est-il d’accord avec le mot de Solon : « Ne pas dire “heureux” ceux qui sont encore vivants, mais seulement une fois la fin atteinte. » Peut-on dire qu’une vie est heureuse même si sa fin est inconnue? Peut-on dire qu’elle est heureuse maintenant, quand on sait qu’elle se terminera misérablement? L’auteur fait une lecture détaillée des deux traitements qu’Aristote donne à cette question en EE II 1 et EN I 10-11. Elle montre que, selon l’ Éthique à Nicomaque, il est possible de dire que quelqu’un est heureux même si l’on ne connaît pas la fin de sa vie. Le bonheur ne dépend pas du hasard dans la mesure où le bonheur dépend entièrement de l’activité vertueuse qui, à son tour, ne dépend que de l’agent. L’article se termine par une analyse plus brève de ce qu’on appelle la « chance constitutive » en EN III 7 et X 10. (shrink)

Cette étude préliminaire avait pour objectif de documenter les besoins d’information des familles ayant un enfant avec une déficience du point de vue des parents et des professionnels de la santé impliqués auprès d’eux. Trois groupes de discussion ont été réalisés: deux auprès de parents d’enfant ayant une trisomie 21 ou une déficience motrice cérébrale et un autre auprès de professionnels de la santé impliqués auprès d’eux. Les résultats montrent que l’information recherchée par les parents concerne le problème de santé, (...) les soins et les ressources disponibles. Les parents consultent entre autres sources les professionnels de la santé, d’autres parents, les médias et l’Internet. L’information obtenue par les parents a un impact sur leur adaptation à la situation de santé et sur leur relation avec les professionnels. Enfin, des recommandations sont proposées par les parents et les professionnels en regard des interventions. (shrink)