This article aims to characterise the visions of ecologisation found within scientific approaches embraced by different epistemic communities, and which have inspired empirical work and public action on agrifood system transitions. Based on comparative readings of works anchored in our two disciplinary fields (ecology and sociology), we identified six large ensembles of epistemic communities as well as their points of convergence and divergence. We identify six ideotypical visions of ecologisation based on the types of 'relationships to nature' embedded in these (...) large sets of epistemic communities: protectionism, functionalism, structuralism, post-structuralism, relational and pragmatist-experience-based. We suggest that pragmatist-experience-based approaches allow us to transcend two classical oppositions: between realism and constructivism, and between a conception of nature as passive and external as opposed to active and relational. Without claiming to offer a detailed analysis of these approaches, we hope that our work can be used as a tool to support reflection among scientists and other actors involved in agrifood system transitions. (shrink)

The central theme of the volume is cultural diversity, a vast subject that is highly relevant today. The particular focus here is on the many ways in which this diversity is managed within the framework of State law. The twelve contributors to this book have a special interest in how cultural traditions and their various forms of expression are handled by the law. They were all participants in the 2009 Research Programme of the Centre for Studies and Research of the (...) Hague Academy of International Law. The breadth of the subject is reflected in the wide spectrum of perspectives from which the topic has been explored. Starting in each case from the existing State and international legal frameworks, the contributors explore how the interactions between positive law and other normative orders can be placed at the service of a legal system that is as fair as possible within a plural context. Contributors were asked to choose from two alternative approaches: either they could look at cultural diversity issues in the field of private (international) law, a fairly traditional field that is especially relevant to the legal treatment of cultural diversity; or they could situate cultural diversity within the wider and more theoretical area of "legal pluralism", whether on a local or regional level or at the international (United Nations) level. Edited by Marie-Claire Foblets and Nadjma Yassari With the contribution of: M. Ben Lamine; N. Bialostozky; R. Colavitti; L.-M. Crăciunean; I. Gallala-Arndt; P. Kruiniger; V. Mainetti; S. Ouechtati; J. Ringelheim; B. Truffin; J. Verhellen; A. Vigorito. Le th me au coeur de ce volume est la diversit culturelle, vaste sujet de grande actualit. L'int r t porte ici plus particuli rement sur les mani res disparates dont cette diversit est agenc e dans le droit (formel) des Etats. Les douze auteurs portent tous un int r t particulier pour la question du sort qui est r serv, en droit, aux traditions culturelles et leurs diverses formes d'expression. L'ouvrage est le fruit des travaux du Centre d' tude et de recherche de l'Acad mie de droit international de La Haye en 2009. Le choix des sujets abord s dans ce volume est vaste. Le point de d part de chaque contribution toutefois est le cadre normatif existant, tant le cadre tatique que les instruments internationaux, pour ensuite explorer les diverses mani res dont ceuxci se positionnent par rapport d'autres logiques normatives perceptibles dans la soci t et qui tendent, chacune sa mani re, obtenir une forme de reconnaissance de la part du droit tatique. Plusieurs pistes s'offraient aux auteurs: une premi re piste consistait s'int resser surtout aux questions de droit international priv, un domaine traditionnel du droit qui regorge d'int r t pour la question du traitement juridique de la diversit culturelle. Une autre piste tait de faire le jour sur les m canismes de protection juridique de la diversit culturelle travers le prisme du pluralisme juridique et de voir jouer celui-ci divers niveaux: local, r gional, national et international. Les contributions illustrent les liens signifiants existant entre l'ordre juridique d'un Etat et les multiples ordres juridiques parall les (religieux, philosophiques, ethniques, ou autres) pr sents sur son territoire. Originally published as Colloques / Workshops - Law Books of the Academy, Volume 33. (shrink)

Incoherence is usually regarded as a bad thing. Incoherence suggests irrationality, confusion, paradox. Incoherentism disagrees: incoherence is not always a bad thing, sometimes we ought to be incoherent. If correct, Incoherentism has important and controversial implications. It implies that rationality does not always require coherence. Dilemmism and Incoherentism both embrace conflict in epistemology. After identifying some important differences between these two ways of embracing conflict, I offer some reasons to prefer Incoherentism over Dilemmism. Namely, that Incoherentism allows us to deliberate (...) about what we ought to believe using ordinary epistemology, and it does a better job of accommodating the positive features of incoherence. (shrink)

L'argumentation de la philosophie des valeurs repose, fondamentalement, sur la phénoménologie, dans son site de complexités et de vérités essentielles. Ce qui endure la conscience dans la réflexion de l'esprit à la création et à l'existence. Ainsi donc, la contraste Ciel/Terre est une unification de l'esprit à la Création, pour parfaire le Monde dans les Conditions de l'Existence, dans l'entité spirituelle, mais aussi dans l'entité politique.

In recent decades, a new scientific approach to understand, explain, and predict many features of religion has emerged. The cognitive science of religion has amassed research on the forces that shape the tendency for humans to be religious and on what forms belief takes. It suggests that religion, like language or music, naturally emerges in humans with tractable similarities. This new approach has profound implications for how we understand religion, including why it appears so easily, and why people are willing (...) to fight-and die for it. Yet it is not without its critics, and some fear that scholars are explaining the ineffable mystery of religion away, or by showing that religion is natural proves or disproves the existence of God. An Introduction to the Cognitive Science of Religion offers students and general readers an accessible introduction to the approach, providing an overview of key findings and the debates that shape it. The volume includes a glossary of key terms, and each chapter includes suggestions for further thought and further reading as well as chapter summaries highlighting key points. This book is an indispensable resource for introductory courses on religion and a much-needed option for advanced courses. (shrink)

Cet article discute la pertinence de plusieurs textes de Dewey, Le public et ses problèmes (1927), Ethics (1932), « Théorie de la valuation » (1939), L’art comme expérience (1934) et Une foi commune (1934), pour l’analyse sociologique du religieux dans un contexte de pluralité et d’inquiétude sur les identités. Ce pragmatisme permet d’aborder le religieux en acte, l’expérience et la construction de soi, en ne négligeant pas les affects. Il fournit un concept d’idéal, faisant part à l’intersubjectivité et au contexte, (...) permettant traiter du dépassement de soi. Enfin, Il éclaire la notion de commun, y compris construit à partir d’identités particulières, et nous fait préférer le concept pratique participation sociale à celui d’intégration. (shrink)

Over the course of the last 1400 years, Islam has grown from a small band of followers on the Arabian peninsula into a global religion of over a billion believers. How did this happen? The usual answer is that Islam spread by the sword-that believers waged jihad against rival tribes and kingdoms and forced them to convert. Lamin Sanneh argues that this is far from the case.

This essay explores the problem of trust and truth in states of emergency. Drawing on Giorgio Agamben’s theory of biopolitics and his objections to political managerialism I argue that the real problem exposed by the pandemic was not a lack of trust in authority but an unscientific and uncritical attachment to expertise.

Is logic normative for belief? A standard approach to answering this question has been to investigate bridge principles relating claims of logical consequence to norms for belief. Although the question is naturally an epistemic one, bridge principles have typically been investigated in isolation from epistemic debates over the correct norms for belief. In this paper we tackle the question of whether logic is normative for belief by proposing a Kripkean model theory accounting for the interaction between logical, doxastic, epistemic and (...) deontic notions and using this model theory to show which bridge principles are implied by epistemic norms that we have independent reason to accept, for example, the knowledge norm and the truth norm. We propose a preliminary theory of the interaction between logical, doxastic, epistemic and deontic notions that has among its commitments bridge principles expressing how logic is normative for belief. We also show how our framework suggests that logic is exceptionally normative. (shrink)

The Expanse does not provide an easy answer to the vexing question on making a decision when competing, but considering conflicts of values on the show can help us reason about tough choices in real life. Sometimes, scientific progress conflicts with the prudential value of self‐preservation. This chapter explains three ways of understanding value conflicts: as situations in which every option is forbidden, situations in which every option is permissible, or situations in which some options are obligatory and some options (...) are forbidden. The idea that all these different kinds of value can be traded with a common currency is tempting. But contra Keats, beauty is not truth; and it certainly is not goodness, as Tolstoy says. Epistemic, moral, prudential, and aesthetic values are very different. (shrink)

Contrairement à Descartes, Spinoza refuse à l’esprit humain et par conséquent à l’homme le statut de substance : l’homme est défini comme l’union de deux modes, un corps et une âme. On ne peut donc plus comme chez Descartes distinguer une identité substantielle, conférée au corps par l’âme, et une identité modale, déterminée par le rapport du corps humain aux autres corps. Ces deux identités sont fondues dans une identité essentielle. L’objet de cet article est de mettre en évidence le (...) statut problématique de cette identité dans l’Éthique. L’esprit humain y est en effet déduit et défini comme l’idée du corps humain, c’est-à-dire le concept que Dieu forme du corps humain. Mais tantôt Spinoza identifie cette idée du corps humain à l’essence de l’esprit humain, tantôt il établit une distinction entre les deux. De même, tantôt en vertu du parallélisme des attributs il identifie l’idée du corps humain à l’idée de l’esprit humain, tantôt il distingue les deux. D’où des tensions qui travaillent le système de l’intérieur. (shrink)

Is logic normative for belief? A standard approach to answering this question has been to investigate bridge principles relating claims of logical consequence to norms for belief. Although the question is naturally an epistemic one, bridge principles have typically been investigated in isolation from epistemic debates over the correct norms for belief. In this paper we tackle the question of whether logic is normative for belief by proposing a Kripkean model theory accounting for the interaction between logical, doxastic, epistemic and (...) deontic notions and using this model theory to show which bridge principles are implied by epistemic norms that we have independent reason to accept, for example, theknowledge normand thetruth norm. We propose a preliminary theory of the interaction between logical, doxastic, epistemic and deontic notions that has among its commitments bridge principles expressing how logic is normative for belief. We also show how our framework suggests that logic is exceptionally normative. (shrink)

Nietzsche’s interest in tragedy continues throughout his work. And yet scholarship on Nietzsche’s account of tragedy has focused almost exclusively on his first book, The Birth of Tragedy – a work which is in many ways discontinuous with his more mature philosophical views. In this paper, I aim to illuminate Nietzsche’s post-Birth of Tragedy views on tragedy by setting them in the context of a particular historical conversation. Ever since Plato banished the tragic poets from the kallipolis, various philosophers have (...) attempted to respond to his challenge to offer a ‘defense of poetry’. What Nietzsche offers, I argue, is a distinctive form of response to Plato’s challenge. I show how Nietzsche takes seriously Plato’s worries, and even ends up in partial agreement with him: tragedy is not (unqualifiedly) valuable; it can be spiritually dangerous. Key to Nietzsche’s account is a distinction he draws between two types of tragic audience. For the ‘lower types’, tragedy is – as Plato feared – dangerous. For the ‘higher types’, however, tragedy can act as a regenerative force. Finally, I discuss a distinctive form of value that tragedy makes available to a modern audience: tragedy can act as a stimulus towards the process of the revaluation of values. (shrink)

Dans un texte bref et essentiel prononcé et publié en 1992, Paul Ricœur interrogeait l’expérience de la souffrance au cœur de l’existence humaine. Il en dépliait les horizons dans le rapport à soi et à l’autre, depuis la douleur corporelle jusqu’à la souffrance morale. Ce volume se propose de donner aujourd’hui à relire ce texte clé tant pour sa compréhension que pour une réflexion sur l’anthropologie philosophique et l’éthique du soin. Les contributions qui le suivent, chacune à leur manière, rebondissent (...) sur les éléments d’analyse aujourd’hui particulièrement stimulants qui sont les siens, tout en les mettant en perspective avec certains enjeux très concrets du soin dans nos vies. (shrink)

Automated Influence is the use of Artificial Intelligence to collect, integrate, and analyse people’s data in order to deliver targeted interventions that shape their behaviour. We consider three central objections against Automated Influence, focusing on privacy, exploitation, and manipulation, showing in each case how a structural version of that objection has more purchase than its interactional counterpart. By rejecting the interactional focus of “AI Ethics” in favour of a more structural, political philosophy of AI, we show that the real problem (...) with Automated Influence is the crisis of legitimacy that it precipitates. (shrink)

Abstract: Groundwork is lain for answering questions as to how to situate Husserl’s theory of functions in relation to Frege’s. I examine Husserl’s ideas about analyticity and mathematics, logic and mathematics, formalization, calculating with concepts and propositions, the foundations of arithmetic, extensions to show that, although he knew, studied and lauded Frege’s ideas about functions and concepts, each man approached the issues from different angles. Seduced by the siren of transcendental phenomenology Husserl did not pursue the issues, implications, and consequences (...) of his ideas about functions. I ask whether so doing could provide new insight into, or even solutions to, the problems involving functions that beset Frege, Russell and have beset their successors. (shrink)

Two experiments examined similarities and differences in the effects of consciously and unconsciously perceived rewards on the active maintenance of goal-relevant information. Participants could gain high and low monetary rewards for performance on a word span task. The reward value was presented supraliminally or subliminally at different stages during the task. In Experiment 1, rewards were presented before participants processed the target words. Enhanced performance was found in response to higher rewards, regardless whether they were presented supraliminally or subliminally. In (...) Experiment 2, rewards were presented after participants processed the target words, i.e., during maintenance. Performance increased in response to relatively high rewards when they were presented subliminally, but decreased when they were presented supraliminally. We conclude that both consciously and unconsciously perceived rewards boost resources supporting the maintenance of task-relevant information. Conscious processing of rewards can, however, heavily interfere with an ongoing maintenance process and impair performance. (shrink)

This paper describes a method for analyzing a corpus of descriptions collected through micro-phenomenological interviews. This analysis aims at identifying the structure of the singular experiences which have been described, and in particular their diachronic structure, while unfolding generic experiential structures through an iterative approach. After summarizing the principles of the micro-phenomenological interview, and then describing the process of preparation of the verbatim, the article presents on the one hand, the principles and conceptual devices of the analysis method and on (...) the other hand several dimensions of the analysis process: the modes of structural unfolding of generic structures, the mutual guidance of the processes of structural and experiential unfolding, the tracking of analysis processes, and finally the assessment of analysis results. (shrink)

Coercive medico-legal interventions are often employed to prevent people deemed to be unable to make competent decisions about their health, such as minors, people with mental illness, disability or problematic alcohol or other drug use, from harming themselves or others. These interventions can entail major curtailments of individuals' liberty and bodily integrity, and may cause significant harm and distress. The use of coercive medico-legal interventions can also serve competing social interests that raise profound ethical, legal and clinical questions. Examining the (...) ethical, social and legal issues involved in coerced care, this book brings together the views and insights of leading researchers from a range of disciplines, including criminology, law, ethics, psychology and public health, as well as legal and medical practitioners, social-service 'consumers' and government officials. Topics addressed in this volume include: compulsory treatment and involuntary detention orders in civil mental health and disability law; mandatory alcohol and drug treatment programs and drug courts; community treatment orders; the use of welfare cards with Indigenous populations; mandated treatment of seriously ill minors; as well as adult guardianship and substituted decision-making regimes. These contributions attempt to shed light on why we use coercive interventions, whether we should, whether they are effective in achieving the benefits that are offered to justify their use, and the impact that they have on some of society's most vulnerable citizens in the names of 'justice' and 'treatment'. This book is essential reading for clinicians, researchers and legal practitioners involved in the study and application of coerced care, as well as students and scholars in the fields of law, medicine, ethics and criminology. The collection asks important questions about the increasing use of coercive care that demand to be answered, and offers critical insights, guidance and recommendations for those working in the field. (shrink)

Over the last decade, legal recognition of same-sex relationships in Canada has accelerated. By and large, same-sex cohabitants are now recognised in the same manner as opposite-sex cohabitants, and same-sex marriage was legalised in 2005. Without diminishing the struggle that lesbians and gay men have endured to secure this somewhat revolutionary legal recognition, this article troubles its narrative of progress. In particular, we investigate the terms on which recent legal struggles have advanced, as well as the ways in which resistance (...) to the legal recognition has been expressed and dealt with. We argue that to the extent that feminist critiques of marriage, familial ideology, and the privatisation of economic responsibility are marginalised, conservative and heteronormative discourses on marriage and family are reinforced. Our case studies include two pivotal moments in the quest for legislative recognition of same-sex relationships: the Hearings of the Canadian House of Commons Standing Committee on Justice and Human Rights on Bill C-23, The Modernization of Benefits and Obligations Act, in 2000 and the hearings on Same-Sex Marriage in 2003. We find that the debates operated within a narrow paradigm that bolstered many existing hierarchies and exacerbated conditions for those who are economically disadvantaged. (shrink)

A familiar part of debates about supererogatory actions concerns the role that cost should play. Two camps have emerged: one claiming that extreme cost is a necessary condition for when an action is supererogatory, while the other denies that it should be part of our definition of supererogation. In this paper, I propose an alternative position. I argue that it is comparative cost that is central to the supererogatory and that it is needed to explain a feature that all accounts (...) agree is central to the very notion of supererogation: optionality. Perhaps because of this agreement on its importance, few attempts have been made to clarify and explain the notion of optionality. I argue that giving an account of the optionality of supererogatory requires drawing a line between doing the bare minimum permissible and going beyond the bare minimum and that this line ought to be drawn based on comparative cost of alternative permissible acts. Having outlined my account and motivated it, I discuss and reject two concerns that might be raised: firstly, that it is extreme cost, not comparative cost, that matters and, secondly, that in fact no cost is needed for an act to be supererogatory. (shrink)