According to Davidson, 'triangulation' is necessary both to fix the meanings of one's thoughts and utterances and to have the concept of objectivity, both of which are necessary for thinking and talking at all. Against these claims, it has been objected that neither meaning-determination nor possession of the concept of objectivity requires triangulation; nor does the ability to think and talk require possession of the concept of objectivity. But this overlooks the important connection between the tasks that triangulation is meant (...) to perform. One cannot fix concepts or meanings, which one must do for there to be any concepts or meanings at all, without having the concept of objectivity. (shrink)

According to Donald Davidson, language is social in that only a person who has interacted linguistically with another could have a language. This paper is a discussion of Davidson’s argument in defence of that claim. I argue that he has not succeeded in establishing it, but that he has provided many of the materials out of which a successful argument could be built. Chief among these are the claims that some version of externalism about meaning is true, that possession of (...) a language requires possession of the concept of objectivity, and hence that the issue here concerns the identity of the external event that makes possible possession of the concept of objectivity. I end by presenting some reasons for thinking that only interpersonal linguistic interaction could play this role. (shrink)

Drawing on the writings of the Jewish thinker, Abraham Joshua Heschel, I defend a partial response to the problem of divine hiddenness. A Jewish approach to divine love includes the thought that God desires meaningful relationship not only with individual persons, but also with communities of persons. In combination with John Schellenberg’s account of divine love, the admission of God’s desire for such relationships makes possible that a person may fail to believe that God exists not because of any individual (...) failing, but because the individual is a member of a larger community that itself is culpable. (shrink)

In the Hebrew Scriptures, there are familiar consequences for disobedience to God—destruction of holy sites, slavery, exile, and death. But there is one consequence that is less familiar and of special interest in this chapter. Disobedience to God sometimes results in stark reversals in God’s very relationship and experiential availability to God’s own people. Such people may even remove God’s very presence. This is a curious form of punishment that threatens the very spiritual identity of the victims of the reversal. (...) This chapter explores divine reversal in the Hebrew Scriptures (and its continuation in the New Testament). Insofar as the self-identified people of God commit positive injustices against others, and even insofar as they are culpable for failing to prevent such injustices from occurring, devotees of the Hebrew Scriptures—so, devout Jews and Christians alike—ought to take seriously the possibility that God will side with those who suffer the injustices and even, in a sense, sanctify their life, practices, and identity. Divine reversals pose problems for Jewish and Christian ethics, which must grapple with the possibility that God might seem to adopt inconsistent moral positions across time—or at least inconsistent moral postures. (shrink)

I distinguish among three senses in which meaning may be said to be normative, one trivial, the other two more robust. According to the trivial sense, meaningful expressions have conditions of correct application. According to the first robust sense, these conditions are determined by norms. According to the second robust sense, statements about these conditions have normative implications. Normativity in one or the other of the robust senses, but not in the trivial sense, is commonly thought to pose a threat (...) to naturalism. I argue that, given its trivial normativity, meaning cannot be normative in the first robust sense but it is normative in the sense that statements about the meaning of terms have hypothetical normative implications that are essential to meaning. I further argue that this normativity itself poses no threat to naturalism. Rather, this normativity follows from the fact that the trivial normativity of meaning precludes its naturalization. (shrink)

Introduit à certains aspects de la pensée de Charles Sanders Peirce (1839-1914), le philosophe américain fondateur du pragmatisme et de la sémiotique, avec, notamment, une analyse des liens que Peirce établit entre la logique (ou sémiotique), la psychologie et la philosophie de la connaissance.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.3 (2001) 401-423 [Access article in PDF] Petrarch and the Genealogy of Asceticism W. Scott Blanchard The morality of thought lies in a procedure that is neither entrenched nor detached. --Theodor Adorno Perhaps no author within or outside of the canon of Western literature wrote as extensively on the topic of solitude as did Francesco Petrarch. While many of our modern associations (...) with the term may find some of their origins traceable as far back as Petrarch's career, the term "solitude" carried with it much different associations in his century than it does for us today, influenced as we are by the Romantic tradition and especially by Wordsworth's absorption with the idea of solitude as an ideal state for self-conscious reflection on the individual's personal history and its meaning. No less than three of Petrarch's major prose works--the De otio religioso, the De vita solitaria, and the Secretum--confront the topic of solitude directly, and we can also point to many letters, poems, and portions of his treatises that either directly or indirectly reflect Petrarch's virtual obsession with solitude. In Petrarch we are confronted with an author who was at once the most politically connected intellectual of his century--we are even tempted to call him a "public intellectual"--and yet who constantly invoked his desire for solitude, for an escape from the many distractions and seductions that the cities and courts of his society offered. For Petrarch these were invariably places where desire lurked and power held sway, so that the life of solitude was often invoked as an alternative--a counter-cultural locus, perhaps--where freedom from temptation and subjection was imagined as an escape from the negotium of worldly life. There is much in Petrarch's writings on the solitary life that is wishful and that we might characterize as merely compensatory in a life that was otherwise quite active and engaged, but there is also a [End Page 401] strain of thought in these works that indicates a certain intransigence beneath Petrarch's overdetermined attachment to the idea, if not the practice, of withdrawal and detachment. An inquiry into Petrarch's idealization of the solitary life may even yield a somewhat reactionary aspect of his complex mind, a conservative strain in an author who was in almost every other way the literary herald of a humanism that was at the center of the cultural avant-garde of the Trecento. Is the Petrarch that in so many accounts of his character is construed as the "first modern man" actually something else, a reluctant ascetic holdover from the Middle Ages? How did Petrarch use his unique understanding of the life of solitude, of ascesis, as a pose from which to construct his sense of himself as an author and intellectual? Or are we simply confronted in the figure of a worldly and an ascetic Petrarch with yet another set of contradictions so appropriate to the "immensely complex" author whose poetic signature was the oxymoron? 1"Asceticism" and "solitude" are of course not synonymous terms, but any examination of a number of Petrarch's works as they fall within what might be called a genealogy of asceticism must recognize from the start that Petrarch's brand of asceticism was somewhat unique, especially insofar as it was deeply influenced by ancient Stoicism as well as by his reading in authors from the early Christian era. The most useful expression for our purposes may be the medieval concept of the "contemplative life," since much of the analysis in what follows will focus on how Petrarch often used his self-proclaimed pose of detachment and withdrawal as a technique for carrying on what were otherwise quite engaged dialogues with those worldly formations of power and authority that are normally conceived of as belonging to the "active" sphere of human existence. 2 For despite Petrarch's participation in or association with a number of political and civic ventures during his long and productive career, he likely never would have freely chosen... (shrink)

Cet article remet en question une définition de la fiction parue en 1988, dans un ouvrage intitulé « Contribution à une étude du concept de fiction ». Etant fondée sur la théorie des actes de langage, cette définition présentait en effet l’inconvénient de ne pouvoir s’appliquer qu’aux fictions verbales. Une nouvelle définition est donc proposée dans cet article, faisant apparaître clairement la fiction comme un concept de nature pragmaticosémiotique : une fiction est une représentation, verbale ou non verbale, qu’un auteur (...) produit consciemment dans le but de la transmettre à un destinataire. En transmettant cette représentation, l’auteur de la fiction adopte une attitude spécifique, consistant à inviter le destinataire à imaginer un monde fictif dont les caractéristiques sont compatibles avec celles du monde décrit dans la représentation. Sur la base de cette définition, l’article recense des exemplifications de fictions aussi diverses que possible, selon la nature de leur support de représentation et selon leur fonction, puis il pose la question du rôle des fictions dans notre vie quotidienne et, en particulier, sur la manière dont elles nous apprennent quelque chose sur le monde réel. (shrink)

Two readings of Wittgenstein's rule-following paradox dominate the literature: either his arguments lead to skepticism, and thus to the view that only a deflated account of meaning is available, or they lead to quietism, and thus to the view that no philosophical account of meaning is called for. I argue, against both these positions, that a proper diagnosis of the paradox points the way towards a constructive, non-sceptical account of meaning.

Pour lire ce livre avec passion, point n'est besoin d'être féru de belles illustrations et de connaissances sur les trente millénaires qui ont précédé l'histoire, même s'il apporte tout cela. La documentation photographique est particulièrement esthétique. L'oeil ravi va d'images en images et a, par exemple, le plaisir de découvrir (p. 12), dans la partie la plus reculée de la grotte Chauvet, une représentation du centre du monde qui précède de 30 000 ans celle de G. Courbet! La transmission...

This article analyzes the “Interlude” in Kierkegaard’s Philosophical Fragments. In particular, it examines Johannes Climacus’s response to Hegel’s view that a past actuality is necessary. I provide an in-depth analysis of Hegel’s view of modality and of what he means when he says that a past actuality is necessary. In contrast to the standard scholarly interpretation, I argue that Climacus need not reject Hegel’s view because Hegel’s view of the necessity of the past is not so controversial or difficult to (...) accept. Finally, I show that Climacus’s main critique is that we cannot know the past as necessary in any meaningful way. He worries that we might get so preoccupied with the futile task of trying to know the Hegelian necessity of the past that we forget to personally appropriate the past in a way that can help us live in the present. (shrink)

This paper discusses how Kierkegaard’s aesthete in Either/or’s “Diapsalmata” and “Rotation of Crops” attempts to apply Hegel’s principle of mediation to everyday decision-making. This paper has two main goals: First, it provides an in-depth analysis of exactly how the aesthete’s approach to decision-making follows the dialectical pattern of Hegelian mediation. Second, it argues that even though the aesthete meets with unfortunate results, the aesthete cannot be so easily dismissed. The aesthete’s Hegelian perspective is still relevant to daily life because it (...) provides an insightful view into how we ourselves sometimes approach decisions and cope with the difficulty of making decisions. (shrink)

La réception en Espagne de l’œuvre de Stéphane Mallarmé s’organise en quatre moments centraux, marqués par un certain succès critique et par la circulation de traductions en espagnol. Entre 1940 et 1960, Mallarmé figure dans l’anthologie Poesía Francesa du poète colombien Andrés Holguín, anthologie qui présente l’intérêt d’une articulation permanente entre les poèmes traduits et les notices introductrices sur chaque poète retenu, qui développe ainsi deux niveaux de réception critique et de présentation de la poésie française. L’article analyse dans un (...) premier temps l’environnement socioculturel lors de la parution du recueil : climat culturel de l’époque, situation de l’édition, certaines circonstances de l’élaboration de cette anthologie, réflexions sur la traduction en vigueur à l’époque, etc. La deuxième partie cerne l’identité d’Andrés Holguín et ses objectifs, ainsi que les caractéristiques de l’anthologie. Et pour finir, dans un troisième temps, l’article aborde la présence fondue de Mallarmé à l’intérieur du recueil, les commentaires critiques d’Holguín ainsi que les grands traits du transfert textuel des trois poèmes retenus et traduits. (shrink)

O presente artigo trata do fenômeno da judicialização da saúde no Brasil, a partir do significativo acúmulo de demandas judiciais promovidas pela cidadania ativa, como forma de concretização do direito social fundamental à saúde. Valendo-se de pesquisa bibliográfica e recurso a bancos de dados oficiais, apresenta o percurso doutrinário, a base constitucional e legal, bem como trata das decisões judiciais a essa demanda social como inseridas no contexto de uma política pública judiciária necessária a efetivação de tais direitos, como resposta (...) ao pungente drama existencial humano de acesso aos serviços de saúde. (shrink)

For C.S. Peirce, who had a well‐known influence on many aspects of Ramsey's thought, pragmatism was viewed as inseparable from realism. The aim of this paper is to challenge the view according to which Ramsey's reflexions on universals are of a mere linguistic and logical nature. Not only is this view controversial, but it may be argued that some elements in Ramsey's analyses suggest a possibly realist answer to the problem of universals. By drawing comparisons with Peirce's own position, it (...) is suggested that Ramsey's views might not be inconsistent with many aspects of Peirce's scholastic and even Scotistic version of realism. (shrink)

Joining a vast Wittgensteinian anti-theoretical movement, John Canfield has argued that it is possible to read the claims that (1) “language is essentially communal” and (2) “it is conceptually possible that a Crusoe isolated from birth should speak or follow rules” in such a way that they are perfectly compatible, and, indeed, that Wittgenstein held them both at once. The key to doing this is to drain them of any theoretical content or implications that would put each claim at odds (...) with the other. I argue here, first of all, that it is not possible to detheorize both (1) and (2) and still hope to say anything illuminating about the nature of language. In fact, Canfield himself does not succeed in detheorizing both (1) and (2) but ends up trivializing (1) and leaving (2) with quite a bit of theoretical content. I further argue, however, that this is getting the matter the wrong way around. Contra Canfield et al., it is only when we recognize this that we can appreciate how radical and innovative Wittgenstein's claims about language really are. (shrink)

This symposium contribution discusses some issues of ontology involved in the metaethics of Hilary Putnam's book Ethics without Ontology.

Despite its intuitive appeal and the empirical evidence for it, the hypothesis of cognitive polyphasia (Moscovici, 1961/1976/2008) remains largely unexplored. This article attempts to clarify some of the ideas behind this concept by examining its operations at the level of individuals and by proposing a conceptual model that includes some elements of social cognition. Indeed, calls for a rapprochement between the theory of social representations and cognitive psychology have been made by Moscovici, in particular, in his 1984 paper on The (...) myth of the lonely paradigm and in his paper on La nouvelle pensée magique (1992) in which he argues that the theory of social representations provides an explanatory framework for the descriptions offered by cognitive psychology and that their combining could translate into a finer understanding of contemporary social phenomena.Building on the results of an empirical examination of the controversy that surrounded the MMR vaccination programme in the UK between 1998 and 2005, different ways of engaging into cognitive polyphasia are proposed, including what can be described as cognitive “monophasia”, that is, the exclusive use of one type of knowledge, at least at the level of the individual. A brief discussion about the implications of the proposed conceptual model for our understanding of cognitive polyphasia and of the different ways of making sense of the world around us concludes this article. (shrink)

In this article, we focus on the attribution of moral responsibility for the actions of autonomous weapons systems (AWS). To do so, we suggest that the responsibility gap can be closed if human agents can take meaningful moral responsibility for the actions of AWS. This is a moral responsibility attributed to individuals in a justified and fair way and which is accepted by individuals as an assessment of their own moral character. We argue that, given the unpredictability of AWS, meaningful (...) moral responsibly can only be discharged by human agents who are willing to take a moral gambit: they decide to design/develop/deploy AWS despite the uncertainty about the effects an AWS may produce, hoping that unintended and unwanted or unforeseen outcomes may never occurs, but also accepting to be held responsible if such outcomes will occur. We argue that, while a moral gambit is permissible for the use of non-lethal AWS, this is not the case for the actions of lethal autonomous weapon systems. (shrink)

According to many commentators, Davidson’s earlier work on philosophy of action and truth-theoretic semantics is the basis for his reputation, and his later forays into broader metaphysical and epistemological issues, and eventually into what became known as the triangulation argument, are much less successful. This book by two of his former students aims to change that perception. In Part One, Verheggen begins by providing an explanation and defense of the triangulation argument, then explores its implications for questions concerning semantic normativity (...) and reductionism, the social character of language and thought, and skepticism about the external world. In Part Two, Myers considers what the argument can tell us about reasons for action, and whether it can overcome skeptical worries based on claims about the nature of motivation, the sources of normativity and the demands of morality. The book reveals Davidson’s later writings to be full of innovative and important ideas that deserve much more attention than they are currently receiving. (shrink)

Wittgenstein and Davidson are two of the most influential and controversial figures of twentieth-century philosophy. However, whereas Wittgenstein is often regarded as a deflationary philosopher, Davidson is considered to be a theory builder and systematic philosopher par excellence. Consequently, little work has been devoted to comparing their philosophies with each other. In this volume of new essays, leading scholars show that in fact there is much that the two share. By focusing on the similarities between Wittgenstein and Davidson, their essays (...) present compelling defences of their views and develop more coherent and convincing approaches than either philosopher was able to propose on his own. They show how philosophically fruitful and constructive reflection on Wittgenstein and Davidson continues to be, and how relevant the writings of both philosophers are to current debates in philosophy of mind, language, and action. (shrink)

In this report we focus on the definition of autonomous weapons systems (AWS). We provide a comparative analysis of existing official definitions of AWS as provided by States and international organisations, like ICRC and NATO. The analysis highlights that the definitions draw focus on different aspects of AWS and hence lead to different approaches to address the ethical and legal problems of these weapons systems. This approach is detrimental both in terms of fostering an understanding of AWS and in facilitating (...) agreement around conditions of deployment and regulations of their use and, indeed, whether AWS are to be used at all. We draw from the comparative analysis to identify essential aspects of AWS and then offer a definition that provides a value-neutral ground to address the relevant ethical and legal problems. In particular, we identify four key aspects—autonomy; adapting capabilities of AWS; human control; and purpose of use—as the essential factors to define AWS and which are key when considering the related ethical and legal implications. (shrink)

Les approches pour lutter contre le fléau des maladies chroniques qui augmentent dans le monde entier se révèlent infructueuses et très coûteuses. Il est maintenant possible de corriger les chiffres alarmants et d’envisager une prévention efficace en adoptant le nouveau paradigme des Origines du Développement de la Santé et des Maladies (DOHaD), à condition d’intervenir très tôt en agissant sur le risque et non lorsque la maladie est déjà apparue. Ce concept est largement reconnu grâce à des études épidémiologiques et (...) des études animales. Les influences des facteurs environnementaux – nutrition, stress, psycho-affectifs, toxiques, bactériens et physiques – sur les processus épigénétiques représentent une révolution. En effet, les DMR modifications épigénétiques conservent la mémoire des impacts de facteurs environnementaux auxquels un individu est soumis tout au long de sa vie. Une période cruciale est le développement précoce, pré et postnatal, les 1000 jours ; cruciale parce que l’épigénome est particulièrement sensible aux effets de l’environnement, et aussi parce que l’individu construit son capital santé pour répondre plus ou moins bien aux aléas de la vie. En outre, l’existence de mécanismes non génétiques et non culturels capables de transférer la mémoire des expériences/expositions à des facteurs environnementaux parentaux et qui conditionnent la réactivité des générations suivantes à différents environnements au cours de leur vie suscite un intérêt grandissant. L’idée selon laquelle des marques épigénétiques non effacées lors des phases de reprogrammation est actuellement très en vogue, voire considérée à tort comme acquise malgré la rareté des exemples probants. Cependant, des questions fondamentales subsistent quant à la nature, aux rôles et à l’impact des marques et des mécanismes épigénétiques, des ARN non codants ou d’autres mécanismes et à leur persistance au cours des générations. Un modèle intégrant ces différents systèmes, leurs interactions avec l’environnement et les fenêtres de développement de la sensibilité selon le sexe du parent et de l’enfant reste à construire. Sur la base de la malléabilité des mécanismes épigénétiques sous-jacents, la réversibilité des marques environnementales ouvre de nouvelles perspectives. Cependant, comment les facteurs conférant une susceptibilité accrue ou une résilience vis-à-vis du développement des maladies agissent et influencent les mécanismes épigénétiques reste à élucider. Si la mémoire des expériences/expositions à des facteurs environnementaux est effectivement transmissible, le principal défi pour l’individu, et surtout pour les pouvoirs publics, est d’être en mesure d’éviter ceux qui posent des risques pour la descendance. Ces données peuvent déplacer le curseur des responsabilités en matière de soins de santé, de la sphère privée à la sphère socio-géographico-politique. (shrink)

La réception en Espagne de l’œuvre de Stéphane Mallarmé s’organise en quatre moments centraux, marqués par un certain succès critique et par la circulation de traductions en espagnol. Entre 1940 et 1960, Mallarmé figure dans l’anthologie Poesía Francesa du poète colombien Andrés Holguín, anthologie qui présente l’intérêt d’une articulation permanente entre les poèmes traduits et les notices introductrices sur chaque poète retenu, qui développe ainsi deux niveaux de réception critique et de présentation de la poésie française. L’article analyse dans un (...) premier temps l’environnement socioculturel lors de la parution du recueil : climat culturel de l’époque, situation de l’édition, certaines circonstances de l’élaboration de cette anthologie, réflexions sur la traduction en vigueur à l’époque, etc. La deuxième partie cerne l’identité d’Andrés Holguín et ses objectifs, ainsi que les caractéristiques de l’anthologie. Et pour finir, dans un troisième temps, l’article aborde la présence fondue de Mallarmé à l’intérieur du recueil, les commentaires critiques d’Holguín ainsi que les grands traits du transfert textuel des trois poèmes retenus et traduits. (shrink)

Résumé Nous sommes à présent dans des sociétés de contrôle continu qui induisent et renforcent le manque de confiance, et au-delà une défiance diffuse et grandissante qui conduit à parler de société de défiance. Dans ces sociétés, il est exigé, des organismes comme des individus, de rendre compte avec précision non tant de ce qu’ils ont fait, mais de ce qu’ils sont en train de faire dans le moment présent, et tout autant de ce qu’ils envisagent de faire : on (...) cherche ainsi à supprimer la perte de temps, le manque de rentabilité, mais encore l’imprévisible par définition inévaluable. Face à l’inintelligible provoqué et intensifié par le changement permanent lié entre autres à l’accélération des technologies, la société a été amenée à développer des outils d’évaluation ; indifférente à l’individu dans sa singularité, l’évaluation tend dans le même temps à l’individualiser et le contrôler incessamment, à le différencier et l’homogénéiser toujours davantage. Les biens et les personnes sont aujourd’hui de plus en plus évalués, et en cela inévitablement comparés, engendrant et renforçant des formes de concurrence et de rivalité permanentes et exacerbées. (shrink)

Cet article présente les différentes étapes nécessaires à la construction d'un corpus visant l'étude des épenthèses consonantiques entre radicaux et suffixes en français, depuis le rassemblement des données brutes jusqu'au corpus final, débarrassé des termes dont la consonne candidate s'est avérée ne pas être épenthétique. Ce faisant, il montre les limites d'une extraction automatique des termes dérivés dans ce cadre morphophonologique. Enfin, il souligne le rôle d'un corpus raisonné dans la progression de l'analyse et la nécessaire interaction entre empirie et (...) théorie. (shrink)

Après avoir dégagé quelques incarnations du rationalisme dont Bouveresse se démarque, j’indique quelques aspects qui ancrent son œuvre dans la tradition de l’Aufklärung (mais en la renouvelant), avant d’insister sur ce qui me semble plus distinctif de ce rationalisme dans lequel parviennent miraculeusement à cohabiter des sources philosophiques, littéraires et scientifiques : Cournot, Vuillemin, Carnap, Peirce, Wittgenstein, Russell, Frege, Sellars, Bolzano, Boltzmann ou Helmholtz, mais aussi Descartes, Kant, Schopenhauer, Fichte, Husserl, Cavaillès, Canguilhem, les pragmatistes James, Putnam, ou encore des écrivains (...) comme Valéry, T.S. Eliot, et, plus que tout peut-être, Lichtenberg, Kraus et Musil. Puis je me concentre particulièrement sur l’examen de ce rationalisme à l’aune des liens de Bouveresse avec la tradition « analytique », et avec Wittgenstein en particulier. (shrink)

Dans le judaïsme, la préséance masculine instaurée par le Code de l’Alliance fondatrice contractée entre Dieu et le peuple élu se maintient dans le rapport que chaque juif entretient avec la Lettre, et se renouvelle tout au long de sa vie au travers des rites et des objets qui le mettent en rapport avec le « sacré ». La Torah en est l’incarnation majeure aux côtés de la Shekhinah, manifestation féminine de la présence de Dieu qui, animant des figures bibliques (...) comme Rachel, Léah ou Esther, s’attache aussi à chaque femme. Cela suffit-il à combler l’écart, à résoudre la question que les femmes d’aujourd’hui posent : celle d’un recouvrement effectif dans le judaïsme entre la place réelle qui leur est accordée en tant que personnes sociales et la reconnaissance du « féminin » comme composante du sacré voire du divin? Cet article qui retrace le parcours de recherche de l’anthropologue Claudine Vassas donne profondeur tant aux revendications portées par les femmes d’aujourd’hui qu’aux résistances des hommes à céder sur ces points et vis-à-vis des lieux et objets d’où justement les femmes ont été si durablement écartées. (shrink)

The aim of the paper is to present some important insights of C. Hookway's pragmatist analysis of knowledge viewed less in the standard way, as justified true belief, than as a dynamic natural and normative question-answer process of inquiry, a reliable and successful agent-based enterprise, consisting in virtuous dispositions explaining how we can be held responsible for our beliefs and investigations. Despite the merits of such an approach, the paper shows that it may be inefficient in accounting for some challenges (...) posed by scepticism or by the nature of epistemic normativity. In which case it might be premature to propose it as a new conception of knowledge against the standard one and worth considering a different, though still pragmatist, strategy, in which inquiry would aim at the fixation of knowledge, still viewed as justified true beliefs, i.e critical commonsensical, warrantedly assertible, intellectual and sentimental dispositions for which the epistemic agent, viewed less as an individual person than as a scientific community of inquirers, should be taken as a knowing and reliable agent, both answerable and responsible for her assertions. (shrink)

Defence agencies across the globe identify artificial intelligence as a key technology to maintain an edge over adversaries. As a result, efforts to develop or acquire AI capabilities for defence are growing on a global scale. Unfortunately, they remain unmatched by efforts to define ethical frameworks to guide the use of AI in the defence domain. This article provides one such framework. It identifies five principles—justified and overridable uses, just and transparent systems and processes, human moral responsibility, meaningful human control (...) and reliable AI systems—and related recommendations to foster ethically sound uses of AI for national defence purposes. (shrink)

Cette etude est une lecture, une interpretation feministe de trois romans des Lumieres - Les Illustres Francaises de Challe (la sixieme histoire) (1713), L'Histoire du chevalier des Grieux et de Manon Lescaut de Prevost (1731), et Le Diable amoureux de Cazotte (1772) - notamment du theme de la vertu feminine et de ses transgressions, sur le plan sexuel, a une epoque de transformation profonde dans le domaine de l'ethique et des moeurs. Pris au piege entre la tradition et les nouvelles (...) valeurs de la Philosophie, les trois auteurs - dans des recits narres a la premiere personne par des protagonistes masculins - presentent la femme obliquement. Leur approche frappe la lectrice par son essentielle ambiguite. Tout d'abord consideree comme coupable - accusee d'adultere et de perfidie, ou de seduction diabolique - la femme apparait progressivement innocente, et meme sainte, sur l'archetype de Marie-Madeleine, ou tout simplement chimerique, produit de l'imaginaire masculin. Son existence marginale, evoquee par le biais du souvenir, est symptomatique d'une absence effective en tant que sujet autonome.Simple objet, spectrale, a la fois exclue, en fin de compte, du bien et du mal, elle apparait dans l'incertitude, en quete d'une identite, d'un nouveau role et d'une place dans un monde en voie de transformation. (shrink)