For many years, modern social science and philosophy have been a battlefield of conflicting visions of the human person. There are many armies involved in this fight—among them the personalists who, even among themselves, represent different approaches to the understanding of the human person.G. W. Allport states that both philosophy and psychology are interested in the same common subject matter—that is, the human person.1 Allport's statement in this regard is very clear: personalistic psychology and philosophy must join forces to fight (...) against the reduction of the human person to a mere football or an academic pawn. We have to acknowledge an interior power of self-directedness in the human person.This article is .. (shrink)

Elly Teman, Birthing a mother: The surrogate body and the pregnant self, Berkeley: University of California Press, 2010, reviewed by Omi Leissner.

We got control over reproduction that is controlled by “a man or The Man,” an individual man or the doctors or the government. . . . Virtually every ounce of control that women won out of this legislation has gone directly into the hands of men—husbands, doctors, or fathers—or is now in the process of attempts to reclaim it through regulation. Among all my mother’s daughters, only I have inherited her ability to break open an apple with her hands. Be (...) that a function of nature or nurture, when I first picked up Birthing a Mother I knew I had to call upon a similar skill: I tried to imagine myself prying open my mind in order to let in a view of surrogacy other than the typical radical feminist one I .. (shrink)

Opposing ecology to Catholicism, or vice versa, has no dogmatic, theological or philosophical foundations – it is a purely rhetorical and political maneuver. Catholicism is, and must be, deeply ecological – although this necessity has not always been properly displayed. This is clearly evidenced by both biblical testimonies confirming the value of every being and the reflection of Tradition within the theology of creation. Similarly, in this context, there are no grounds for invoking the “holy property right” to justify the (...) robbery and destruction of nature. Within the Catholic doctrine, property law is by no means holy, only conditional, and does not absolve us from treating property as a common good at the same time. Of course, this does not mean that Catholic teaching promotes in any way formal and legal restrictions on the right to property – such ideas have been repeatedly and decisively rejected by the Church. The limitation of the right of ownership is moral here – it is a postulate of justice and responsibility. At the same time, it is an expression of anthropological realism: we, all individual people, die, all families and nations expire and the earth, air and water remain. We are obliged to respect it. Opposing the good of the environment to the welfare of human communities makes no sense. Only extremely shallow and superficial reflection can build and invoke such oppositions. In general, this is not a reflection at all, but only an attempt to create ad hoc justifications for obtaining an easy income at the expense of the environment. With the current population of our planet, no one can perceive themselves or their immovable property as absolutely autonomous. We will be able to meet most of the most serious challenges related to environmental changes only when we understand our own responsibility for all living creatures along with their and our entire environment. (shrink)

Czy emocje mogą wpływać na myślenie? Jaka jest ich geneza? Oto pytania, które są przedmiotem naukowej refleksji w prezentowanym opracowaniu, które stawia sobie za cel interdyscyplinarną analizę problematyki stanów emocjonalnych w odniesieniu do procesów kognitywnych. Najnowsze badania neuronaukowe przynoszą coraz więcej odkryć, które pomagają nam lepiej zrozumieć pracę mózgu oraz centralnego układu nerwowego oraz ich relacji do tzw. wyższych funkcji umysłowych jak planowanie, czy poznanie. Wskazują one na wzajemną relacje stanów emocjonalnych oraz procesów poznawczych, co jest kolejnym krokiem w dyskusji (...) problemu mind-body. (shrink)

Borden Parker Bowne was the founder of the School of Philosophy in Boston, taught there for more than a generation, and made a lasting impression on American philosophy. During Bowne’s career at Boston University (from 1876 until his death 1910), many of his students, who later also became professors in different areas, were inspired by his thinking and his person. His basic conviction is that it is the human person that is at the basis of Ontology and Ethics : the (...) person that preserves its identity within change thanks to memory; the person that is active in knowing and choosing; the person that acts deliberately towards values; the person that thinks – all these at least potentially. The purpose of the article is to examine Bowne’s metaphysics, i.e. the roots of his view of Personalism. What emerges is his idea of existence in general and of human existence in particular. This is done also historically, by examining some earlier views of man and reality in general, which were the background for Bowne’s specific ideas. He begins from his idea of existence as active and self-determining, and of nature as activated by the intellect and will of God, the Most-High Person. That is why the human person has the attributes of awareness and self-awareness, freedom and the ability to act, and self-control. The connection of Bowne’s Personalism with idealism also presents the problem of how do we come to discover the notion of person, which is not from simple experience of reality, but is rather developed or postulated. For Bowne the model for the notion of person is the Person of God. If we look at reality from the perspective of God-Person (Person par excellence), there is the danger of theologizing Philosophical Anthropology, and a reality of Bowne’s metaphysics, which wasn’t very popular among many philosophers. Nonetheless Bowne’s ideas were positively received by the Church in America, and were used for many years as the model for defending the Christian world-view against the attacks of naturalism. In that context, his Personalism effectively fulfilled its role, showing the human person to be a spiritual being, ultimately coming from God, the Most-High Person. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introduction to Creative Writing ContributionsAlexis Pauline Gumbs, Akasha Gloria Hull, Cheryl Clarke, doris diosa davenport, Cheryl Boyce-Taylor, Asha French, Sharon Bridgforth, Omi Osun Joni L. Jones, Alexis De Veaux, and Sokari Ekinewhen i first began to dream of creative writing contributions for this special issue of Feminist Studies celebrating the fortieth anniversaries of This Bridge Called My Back: Writings by Radical Women of Color and All the Women Are (...) White, All the Blacks Are Men, But Some of Us Are Brave: Black Women's Studies, I imagined a wealth of examples of the world and the work made possible by these two groundbreaking anthologies. I wondered what their editors and contributors were writing now. I wondered about the work of their students and people like me: those of us who understand everything we write as indebted to the path-making, silence-clearing, generative, and bodacious work of the participants in the miracles that are This Bridge Called My Back and But Some of Us Are Brave.But today as I reread the contributions that actually emerged from this process, I realize that my dream was too small. I imagined writing that would provide evidence of the ongoing impact made by these two anthologies. Instead, the creative writing in this special issue offers something more crucial and beautiful than I had imagined. These works are not mere evidence of a transformed world; these works are continuing to transform the world in urgent and visionary ways. As repeated again and again by participants in the 2022 celebration for the fortieth anniversary celebration of This Bridge Called My Back, the work that inspired these anthologies is not over. The writings featured in this issue not only show [End Page 198] how this work continues, but they feed, nurture, and provoke us as we honor our responsibility to transform this world.For example, when Akasha Gloria Hull, coeditor of But Some of Us Are Brave, shares her daily early morning meditative writing in "Writing and Rebirth: A Set of Journal Poems," we remember not only her fundamental work excavating the daily lives of Black women writers from the nineteenth century—most notably in Give Us Each Day, her edited book based on the diaries of poet Alice Dunbar Nelson—but also our own imperative. Hull's reflections on health challenges, interpersonal conflict, resurrection, collaboration, and writing itself remind us that our feminist praxis is impactful because of its dailyness. Those of us who wake up tomorrow will need to ask the same critical questions the editors of But Some of Us Are Brave asked of the fields of Black studies and women's studies. We will find surprises and repetitions in the days we meet, and then we will have to do it again.When we read two new prose poems by Cheryl Clarke, an original contributor to This Bridge Called My Back, we have an opportunity to time travel. In "Living as a Lesbian in the Archive of Style," we venture into a critical engagement with the term "hardcore lesbian," displacing the desires of the person who needs to classify others using that term with those of someone who has been hailed by it. Clarke's poem is a reminder that as we work in literary traditions and fields of study made possible by the revolutionary identity politics of an earlier era, we are still responsible for centering the experiences of those most impacted by our fluent and fluid naming practices. In "History," Clarke offers us a timely Black lesbian feminist lens on many iterations of responding to police violence, centering the perspective of a lesbian, her lover, and her lover's husband.The poem "On Being an hbcu Graduate, Teacher, Professor-Scholar at Stillman College, Tuscaloosa, AL, in May 2015" by doris diosa davenport—an original contributor to But Some of Us Are Brave—highlights the intimacy, hilarity, and poignancy of the daily work of intergenerational critical and creative praxis. In particular, she considers the context of institutions and regions that are sometimes excluded from the imaginary of how and where feminist work happens. davenport transmits the lessons and energy gained through her practice of thinking and gathering otherwise... (shrink)

One of the principles of health care ethics is the principle of justice. An important expression of justice is equity. The provision of basic primary health care services to all people is the key to eliminating the gross inequities in health status existing in many countries. For many years nurses in developing countries have ‘led the way’ in bringing these essential services to poor rural communities, including the diagnosis and treatment of illnesses, and the prescribing and dispensing of medications. Nurses (...) are the most appropriate health workers for this role, but most have not been prepared adequately for it. This is unsafe for patients and puts nurses at legal risk. Justice requires that patients should obtain access to safe health care and that nurses should receive appropriate education. Nurse practitioner programmes are being established to prepare nurses for this advanced practice role, but here again ethical considerations apply. Justice will be served only if nurse practitioner programmes are accessible to the nurses who are most likely to work in medically underserved communities where the need is greatest. (shrink)

One of the principles of health care ethics is the principle of justice. An important expression of justice is equity. The provision of basic primary health care services to all people is the key to eliminating the gross inequities in health status existing in many countries. For many years nurses in developing countries have ‘led the way’ in bringing these essential services to poor rural communities, including the diagnosis and treatment of illnesses, and the prescribing and dispensing of medications. Nurses (...) are the most appropriate health workers for this role, but most have not been prepared adequately for it. This is unsafe for patients and puts nurses at legal risk. Justice requires that patients should obtain access to safe health care and that nurses should receive appropriate education. Nurse practitioner programmes are being established to prepare nurses for this advanced practice role, but here again ethical considerations apply. Justice will be served only if nurse practitioner programmes are accessible to the nurses who are most likely to work in medically underserved communities where the need is greatest. (shrink)

What is the point of language? If we begin with that abstract question, we may be tempted towards a high-minded answer: “People say things to get other people to come to know things that they didn't know before” (Stalnaker, 2002, 703). The point is truth, knowledge, communication. If we begin with a concrete question, “What has language to do with race?” we find a different point: to attack, spread hatred, create racial hierarchy. The mere practice of racial categorization is controversial: (...) are race terms natural or social kind terms? What does categorization do to the categorized? (Outlaw, 1990; Omi and Winant, 1994; Appiah, 1996; Andreason, 1998; Kitcher, 1999; Zack, 2002; Haslanger, 2008; Glasgow, 2009). But there is worse than mere categorization to contend with. (shrink)

Hugh V. Mclachlan Cet article est une réponse à la critique de Saunders de ma proposition de politique non conséquentialiste publiée précédemment concernant l’utilisation d’une loterie pour la distribution de vaccins rares par l’État face à une pandémie de grippe. J’y ai soutenu que, pour des raisons de justice, l’État devrait distribuer une partie du vaccin rare qu’il pourrait détenir à certains de ses employés de la santé et le reste aux citoyens de manière aléatoire et égale sur le principe (...) d’une loterie. Au coeur de la critique de Saunders se trouve l’affirmation selon laquelle j’ai omis à tort de prendre en compte les différences moralement pertinentes dans les besoins et la capacité de production entre les receveurs potentiels du vaccin. Le point central de ma réponse ici est que le fait que le besoin et la capacité de production soient ou non des facteurs moralement pertinents dépend de qui ou de quoi distribue le vaccin, à qui ils le distribuent et pourquoi ils le font. Par exemple, la discrimination entre les personnes dans la distribution de vaccins publics distribués à titre prophylactique sur la base de leur âge est injuste, qu’elle soit ou non moralement justifiable pour d’autres motifs. (shrink)

This paper uses tools of philosophical analysis critically to examine accounts of the nature of racism that have recently been offered by writers including existentialist philosopher Lewis Gordon, conservative theorist Dinesh D'Souza, and sociologists Michael Omi and Howard Winant. These approaches, which conceive of racism either as a bad-faith choice to believe, a doctrine, or as a type of 'social formation', are found wanting for a variety of reasons, especially that they cannot comprehend some forms of racism. I propose an (...) account that conceives racism chiefly as a motivational/volitional matter, in short, as a form of moral viciousness. I show how this approach offers a unified account that comprises inter alia individual and institutional racism, expressed and unexpressed racism. I point out advantages that my view has over Thomas Schmid's somewhat similar suggestion, and use the account to examine a number of claims made about racism by H. L. Gates, Jr, Elizabeth Young-Bruehl, Gertrude Ezorsky, and others. Finally, I defend this approach from the general criticism that Benjamin DeMott has levelled against any effort so to understand racism. Key Words: Benjamin DeMott • Dinesh D'Souza • existentialism • Lewis Gordon • moral concepts • Michael Omi • racism • social formation • Howard Winant. (shrink)

Objective: This main aim of the study is to explore COVID-19 pandemic problems from the perspective of public health-clinical care ethics through online mediareports in Turkey. Method: This research was designed as a descriptive and qualitative study that assesses COVID-19 through online media reports on critics between the periods of March 11, 2020 and April 2 2020 as a quantitative as number of reports and qualitative study, across Turkey. Reports were from Turkish Medical Association websites which included newspaper reports. Study (...) data were presented as statistically and qualitative data case and headlines. No ethical or ofTicial permission was sought as the study was conducted through open access internet news sites. Results: This online reports analysis retrieved about 6723 articles about the COVID-19. According to study data, information about COVID-19 were themed as follows: general deTiciencies in taking action and isolation, lack of isolation, passengers and transport vehicles not quarantined ; insufTicient diagnostic tests, decision to test after healthcare professionals become infected, lack of equipment, lack of evaluation outbreak countries [Table 2]. Conclusion and Suggestions: COVID-19 is a pandemic and is a global public health problem that concerns every individual and needs to be handled carefully. This requires a multi-faceted preparation and education. In this context, healthcare professionals should be well trained in this aspect and have all the necessary equipment throughout the process. Additionally, it should work systematically with the cooperation of all health organizations, the Ministry of Health, local governments and of course the media, in order to inform society, fairly distribute the resources and to implement the safety measures effectively. BrieTly, lack of transparency, insufTicient information, limited resources, lack of public health protection measures such as partial quarantine decision, partial implementation of the scientiTic board's re c ommenda ti on s fo r e c on omi c rea s on s, and contradiction of the explanations are revealed as serious ethical problems. (shrink)

In selecting the papers for this volume I have excluded all physics papers proper. I have further omitted all book rev.iews. Instead, I have included two papers not published previously; they are marked by an asterisk (*) in the table of contents. Since many of the papers were occasioned by Symposia or similar gatherings their chronological order is rather accidental. Hence I have tried to group the papers thematically into four parts. Within each part the order of sequence is from (...) the more general to the more special, or from a more popular to a more technical treatment. The same principle has been applied to the sequential order of the parts. The foundational papers on quantum mechanics have been arranged in a somewhat dif ferent manner. Chapters XVI-XIX are concerned with the logic of complementarity while in Chapters XX-XXII a more radical recon ceptualization is carried out. Two of the older papers (Chapters VI and VIII) have been revised to bring them more into line with present terminology. Other papers have been corrected by additions and omissions. Additions are marked by square brackets [ ], while double square brackets [[ II signify omis sions or parts to be omitted. Hence [[A]] [B] means that 'A' should be replaced by 'B'. The heading of one paper (Chapter XX) has been changed to make it more descriptive. (shrink)

RésuméTout au long de sa vie, Immanuel Kant a soutenu que les personnes non humaines existent probablement, mais il a omis de préciser comment nous pourrions les reconnaître. Dans cet article, je vais démontrer (a) que les organismes non humains peuvent être considérés comme des personnes non humaines s'ils peuvent être envisagés comme appartenant à une espèce à vocation morale, et (b) qu'une espèce peut être considérée comme ayant une vocation morale si au moins un de ses membres est capable (...) de faire ce que j'appellerai un « sacrifice moral » dans lequel il sacrifie sa vie physique pour le bien de sa vie morale. (shrink)

L’article présente les recollages réalisés au Musée épigraphique par D. Peppas Delmousou et les révisions de textes faites à cette occasion, soit 39 documents, souvent complétés par de nouveaux fragments : un fragment de décret et deux de lettres impériales, deux tables d’archontes et une liste du Ier siècle, peut-être de philoi, cinq listes de prytanes ou d’aïsitoi, cinq documents agonistiques, une liste de noms inscrite sur un chapiteau et un haut de colonne, quatre documents évoquant des constructions ou réparations (...) ou des épimélètes chargés de ces travaux, sept épitaphes, huit épigrammes, notamment pour Secundilla et Attikia, et deux brèves inscriptions paléo-byzantines. L’ensemble comprend quelques fragments inédits ou omis dans les corpora récents. Ces documents sont de l’époque romaine entendue au sens large, du IIe siècle av. J.-C. au VIe siècle apr. J.-C. Chacun est accompagné d’une description, d’une photographie et d’un commentaire. (shrink)

Au livre XXV du Peri physeos, épicure met en œuvre une critique de Démocrite, l’accusant de s’ignorer lui-même et de soutenir une doctrine qui entre en contradiction avec ses actes. Pour Épicure, l’existence même de l’éloge et du blâme signifie que l’homme doit être considéré comme assumant, au moins partiellement, la responsabilité de son caractère acquis, de ses pensées et de ses actes. Le livre XXV du Peri physeos, pourtant, loin de prendre ses distances vis-à-vis de l’éthique de Démocrite, doit (...) être considéré comme un retour aux sources démocritéennes par Épicure et ce, par-delà les successeurs de Démocrite. L’étude des fragments et témoignages concernant Démocrite suggère en effet qu’il soutenait à la fois la thèse d’une constitution de l’âme exclusivement atomistique et la possibilité d’une transformation de l’âme par l’homme. On peut en conclure que ce n’est pas tant la perspective démocritéenne que rejette Épicure que la radicalisation déterministe effectuée par les démocritéens de la deuxième ou troisième génération. L’enjeu est donc pour Épicure, en restant fidèle à la physique et à l’éthique démocritéennes originelles, d’apporter des éléments qui permettent de justifier leur compatibilité au sein d’un même système, ce que Démocrite avait sans doute omis de faire. (shrink)

Long, Kevin Review(s) of: John Henry Newman: A developing spirituality, by Austin Cooper OMI, (Strathfield, St Paul's Publications, 2012), pp.192, $24.95.

Offshore micro integrated energy systems are the basis of offshore oil and gas engineering and play an important role in developing and utilizing marine resources. By introducing offshore wind power generation, the carbon emissions of offshore micro integrated energy systems can be effectively reduced; however, greater challenges have been posted to the reliable operation due to the uncertainty. To reduce the influence brought by the uncertainty, a multiobjective optimization model was proposed based on the chance-constrained programming ; the operating cost (...) and penalty cost of natural gas emission were selected as objectives. Then, the improved hybrid constraints handling strategy based on nondominated sorting genetic algorithm II was introduced to solve the model efficiently. Finally, the numerical studies verified the efficiency of the proposed algorithm, as well as the validity and feasibility of the proposed model in improving the economy of OMIES under uncertainty. (shrink)

This paper critiques philosophical efforts to biologize race as racial projects (Omi and Winant, Racial Formation in the United States). The paper argues that the deeply social phenomenon of race defies the analytic schema employed by biologizing philosophers. The very (social) act of theorizing race is already in an involuted relationship with its target concept: analyzing race must be seen as a racial project, in that it simultaneously helps to manage how race is represented in society and helps organize society’s (...) resources along particular racial lines. Such biologizing projects are rife with moral and political dimensions and have a depoliticizing effect that has the potential to camouflage, defuse, or explain away the social-structural reproduction of white power/privilege. The paper begins by considering two recent philosophic-scientific biologizations of race, showing how they conform to the analytic schema, reviewing received critical points, and offering several novel ones. (shrink)

L’omission de clitiques sujets préverbaux en frioulan : méthodologie et analyse à base de contraintesEn frioulan, les clitiques sujets en position préverbale sont omis en général quand le verbe est précédé de la particule négative, d’un clitique objet ou d’un pronom réfléchi. Toutefois, les conditions précises de cette omission n’ont pas été analysées jusqu’à présent de manière approfondie. Dans cet article, je propose une analyse dans le cadre de la théorie de l’optimalité fondée sur des données empiriques. L’analyse est basée (...) sur des jugements de grammaticalité de 52 locuteurs représentant les trois principales variétés frioulanes. Les données sont aussi comparées à celles d’un autre corpus, une bible frioulane. L’article conclut que l’omission des clitiques sujets est déterminée par la phonologie et par une stratégie visant à éviter les syncrétismes. (shrink)

L’omission de clitiques sujets préverbaux en frioulan : méthodologie et analyse à base de contraintesEn frioulan, les clitiques sujets en position préverbale sont omis en général quand le verbe est précédé de la particule négative, d’un clitique objet ou d’un pronom réfléchi. Toutefois, les conditions précises de cette omission n’ont pas été analysées jusqu’à présent de manière approfondie. Dans cet article, je propose une analyse dans le cadre de la théorie de l’optimalité fondée sur des données empiriques. L’analyse est basée (...) sur des jugements de grammaticalité de 52 locuteurs représentant les trois principales variétés frioulanes. Les données sont aussi comparées à celles d’un autre corpus, une bible frioulane. L’article conclut que l’omission des clitiques sujets est déterminée par la phonologie et par une stratégie visant à éviter les syncrétismes. (shrink)

Although selections - have been arranged chronologically, there are important omis sions. The most unfortunate of these is Spinoza.

A partir du renvoi à la « maxime de Platon » insérée dans l’avant dernière page de la première édition de L’interprétation du rêve, l’auteur expose d’abord les convergences entre la conception du rêve de Platon présentée dans La République et les intuitions qui fondent l’édifice métapsychologique freudien. A la lumière des sources textuelles citées par Freud et de ses intérêts, l’auteur avance ensuite l’hypothèse selon laquelle Freud aurait non seulement omis de reconnaître la généalogie théorétique platonicienne de la « (...) via regia menant à la connaissance de l’inconscient », mais aussi utilisé le dialogue antique comme source d’inspiration tacite pour la composition de L’Interprétation du rêve. (shrink)

Este artículo examina la concepción racionalde Hare sobre los juicios morales.Para ello, critica tajantemente la concepcióne mo t i v i s t a de l o s Po s i t i v i s t a s l ó g i c o s yde St e ve ns on. Tambi é n, s e di s t anc i a de lintuicionismo moral concebido por Moore ensus Principia Ethica de 1903. Para desarrollarel racionalismo moral parte del principio (...) queel lenguaje moral hace parte del lenguaje engeneral, del cual no puede ser desligado puescuando hacemos razonamientos morales estosse encuentran sometidos por las diferentesreglas de la lógica clásica. Por ello, Hare aplicala lógica clásica a su teoría de los imperativosy considera la ética como el estudio lógico dellenguaje moral.También se muestran las semej anzas y lasdiferencias entre la concepción de Austin y deHare, destacando la evolución del pensamientode este último filósofo. Cuando Hare escribiósu obra El Lenguaje de la Moral no estabai nf l uenci ado por l a t r i cot omí a de Aust i nsobre Los actos de habla como: Locucionarios,ilocucionarios y perlocucionarios. Influenciaq u e s e o b s e r v a e n e s c r i t o s p o s t e r i o r e s .Mi e nt r a s Ha r e ubi c a l os j ui c i os mor a l e sen l o l ocuci onari o, Austi n l os ubi ca en l oilocucionario; controversia que nos conducea r e f l e xi ona r s obr e l a i mpor t a nc i a de l apragmática en los juicios morales y a la vezsobre su racionalidad.I n t hi s pa pe r , I e xa mi ne Ha r e ’ s r a t i ona lconception on moral judgements. For this, hecriticizes sharply the emotivist conception ofLogical Positivists and of Stevenson. He alsoaparts himself from Moore’s moral intuitionism,as expounded in Principia Ethica. To developmoral rationalism, Hare starts from the principlethat moral language is apart of the generallanguage, from which it cannot be separatedsince when we do moral reasonings these areruled by the different rules of classical logic.For this reason, Hare applies classical logic tohis theory of imperatives and considers ethicsas the logical study of moral language.I also show the similarities and differencesbetween Austi n’ s and Hare’ s concepti ons,emphasizing the evolution of the thought of thelater. When Hare wrote The language of morals,he was not under the influence of Austin’stricotomic view of speech acts: locutionary,illocutionary and perlocutionary, influence thatwe can see in later works. While Hare locatesmoral judgments in the locutionary, Austin doesit in the illocutionary. This controversy leadsus to think on the importance of pragmatics inmoral judgements as well as on its rationality. (shrink)

The main thrust of my argument was that ad hoc su gge s ti ons of ch a ri ty cannot replace a systematic and theoreti c a lly inform ed approach to poverty rel i ef . Ch a ri t a ble don a ti on som eti m e s h elps—and som etimes harm s — but is no general solution to global poverty, and can be po s i tively dangerous wh en pre s en (...) ted as such. We need to consider, and often choose, other routes to helping the poor—including ethical to u rism and fair trade in lu x u ry goods. We will not be able to invest in such feasible routes if we give away all our extra income, as Singer recommends. Sticking to donation above all, when a combination of other strategies is necessary, is highly likely to harm the poor. Si n ger doe s n’t re a lly en ga ge my argumen t . In s te ad , he cari c a tu res our “f u n d a m ental disa greem en t” :a pp a ren t ly, Si n ger rej ects va ri o u s policies because he takes into account the “f act s” ; wh ereas Ku per is the one seeking a “f a i t h ,” a “po l i tical ph i l o s ophy. . . i m mune to ref ut a ti on on the basis of evi den ce .” Anyon e who has re ad my arti cle (pp. 1 07 - 2 0) must fin d this puzzling. The arti cle explains at len g t h wh i ch kinds of b ack ground theories help us to d i s cern and re s pon s i bly con s i der the rel eva n t f act s . I show that Si n ger sel ects and uses fact s u n c ri ti c a lly prec i s ely because he has no po l i tical econ omy, no po l i tical soc i o l ogy, and no t h eory of ju s ti ce . We are seri o u s ly misled if we do not draw adequ a tely on the wi s dom and.. (shrink)

RésuméL'analyse du développement des activités électriques du cerveau chez l'enfant au moyen d'examens électro‐encéphalographiques répétés en série longitudinale nous donne l'occasion d'exprimer quelques considérations générales sur les notions d'organisation, de continuité et discontinuité du développement des fonctions cérébrales. Du point de vue méthodologique, une premihre difficulté provient de ce que la technique utilisée est à la fois objective et subjective: objective en tant qu'elle comporte un enregistrement physique très exact des activités physiologiques du cerveau, exprimées par des variations de potentiel (...) électrique , subjective du fait que les tracCs obtenus doivent être analysCs et interprétés empiriquement par un spécialist.e expérimenté. Même si I'on recourt à certains procédés physiques d'analyse des tracés , on ne peut définir objectivement que certains parametres élémentaires, tels que la fréquence, le voltage et les relations de phase. Ces méthodes d'analyse objectives restent incapables toutefois d'exprimer le 〈pattern〉, c'est‐à‐dire la configuration temporo‐spatiale de l'activité Clectrique dans ce qu'elle à d’〈essentiel〉 et de 〈général〉; elles ne peuvent se substituer entibrement à l'analyse qualitative et subjective. Une autre difficulté technique réside dans le fait que si les examens ne sont pas répétés à des intervalles suffisamment courts et égaux ou si un examen est omis, il peut résulter d'un intervalle trop grand entre deux examens une impression inadéquate de discontinuité du développement.Ces écueils méthodologiques évités, l'analyse des examens EEG en séries longitudinales montre que le développement des activités Clectriques cérébrales s'effectue de faqon continue et progressive, conformément à un plan d'organisation . Ce plan s'exprime partiellement lors dechaque examen, mais de façon compléte seulement dans le pattern définitivement organisé de l'adolescent de 15 ans. Dans cette continuité du développement, on peut distinguer toutefois certaines époques, où I'organisation du 〈pattern〉électrographique paraît s'intensifier, se précipiter et se consolider. Ces époques, qui produisent alors l'impression d'une certaine discontinuité, méritent le nom de stades. On les rencontre chez I'enfant à l'âge de 6 à 7 ans, 9 à 9,6 ans, 11 ans, 13 ans et 15 ans. Le dkveloppement complet exprimé par le 〈pattern〉 electrographique de l'adolescent de 15 ans se caractérise par une différenciation, systématisation, stabilisation et localisation des activités éklectriques cérébrales. II existe en outre une correspondance entre cette conception du développement, baske sur l'analyse d'examens Clectro‐enckphalographiques en série longitudinale et celle de Piaget et Inhelder, basée sur des tests psychologiques des fonctions cognitives: conception du développement sous forme d'une succession de paliers d'équilibre d'extension toujours plus large et de mobilité toujours plus grande en même temps que de stabilité croissante. Enfin, il existe par ailleurs une concordance entre la chronologie des stades du développement électro‐physiologique et celle du développement des fonctions cognitives. (shrink)

L’article se penche sur la question de savoir si les théories de l’esprit de la première moitié du XXème siècle comportent des motifs qui pourraient nous permettre d’évoquer la fin de l’esprit, de l’homme et de l’éthique en cette période qu’on appelle postmoderne, ou plutôt de savoir si quelque chose de susceptible de nous servir aujourd’hui, surtout dans le sens éthique, aurait été omis. La théorie de l’esprit de Cassirer, penseur représentatif dont la critique nous permet de mieux comprendre où (...) chercher les vraies raisons de « la mort de l’esprit », est largement évoquée dans la première et la deuxième partie de l’article. Le discours postmoderne en soi n’offre aucune raison et ne peut donner aucune réponse à la crise qui dure depuis plus de cent ans car lui-même est symptomatique de cette crise. Dans la troisième partie du texte, les trois aspects de la dialectique de l’esprit , avec leurs incertitudes et leurs fragilités, introduisent la possibilité de l’éthique. Je considère qu’à travers une étude spécifique de ce problème, il est possible d’examiner la question suivante : comment est-il encore possible aujourd’hui de parler de ce qui est éthique et en quoi pourrait consister son sens ? (shrink)