Georg Cantor a cherché à assurer les fondements de sa théorie des ensembles. Cet article présente les differentiations cantoriennes concernant la notion d’infinité et une perspective historique de l’émergence de sa notion d’ensemble.

Academics and legal practitioners unanimously agree that two of the main justifications for protecting free speech are autonomy and democracy. Free speech contributes to both the self-development of individuals, as well as to robust democratic processes, and should therefore be protected. This is also the position of the European Court of Human Rights (ECtHR). However, the explicit endorsement of both justifications might give rise to normative questions regarding its protection of commercial speech. While the Court has acknowledged that commercial speech (...) does not contribute significantly to self-development nor democracy, it still awards that form of speech a relatively high level of protection. Moreover, a compelling case can be made suggesting that some forms of commercial speech, such as commercial advertising, might even harm those values. This argument is investigated closely to demonstrate an internal contradiction within ECtHR jurisprudence, between its rhetoric focused on respecting autonomy and democracy, and its practice that might in reality undermine these values. (shrink)

In this paper we use Conversation Analysis to investigate conversational humor in talk-in-interaction. We attempt to better understand how the latter is produced and co-constructed by participants in accounting for the devices used by participants in their sequential environment. The framework of CA enables us to take into account the various means available to speakers to communicate, orient to the others, etc. From our data, reported speech, confirmation request/answer, and repetitions appear as the main discursive devices to create humor. We (...) focused on prosodic cues that are strongly involved in these devices and then contribute to the humorous tonality of the talk. Finally, the co-construction of conversational humor is mainly described through the notion of orientation and prosodic orientation. (shrink)

In this contribution, we analyse the treatment of professional practice in two training sequences dedicated to the teaching of written French. Firstly, we examine the characteristics of the training devices organised with a combination of school field and training institution scheme. We then focus on interactions between trainer and trainees within two training activities aimed at sharing and reflecting on practicum. The interest of this double perspective lies in the understanding of knowledge circulation between school field and training institution and (...) how this circulation serves the development of teachers’ action. (shrink)

Volume 46, Issue 6, November 2020, Page 744-759.

Cet article se propose de situer le livre Situation de la France (2015) de Pierre Manent dans le débat contemporain sur la gestion de la diversité religieuse, et ce, à partir de deux principales thèses interprétatives. La première thèse est que le modèle de Manent s’appuie sur une forme de collectivisme méthodologique. La seconde thèse est que la place que Manent accorde au discours religieux dans la « conversation civique » est justifiée par une volonté de faire contrepoids à la (...) primauté qui est généralement accordée au discours des droits de la personne dans les sociétés libérales contemporaines. (shrink)

This paper proposes a Wittgenstein-inspired critique of the prism of translation that frames the recent literature about the debate between Rawls and Habermas on the role of religious reasons in the public sphere. This debate originates with the introduction of Rawls’s proviso in his conception of the public use of reason, 765-807, 1997), which consists in the “translation” of religious reasons into secular ones, which he thinks is necessary in order for religious reasons to be legitimate in the public sphere. (...) Even though Wittgenstein is not himself concerned with religious pluralism as a political issue, there are numerous scholars who have discussed the political implications of his remarks, 691–715, 2007; Moore Philosophy and Social Criticism, 36, 1113-1136 2010; Pohlhaus and Wright Political Theory, 30, 800–27, 2002). The thesis of this paper is that the interpretation proposed by Cora Diamond in regards to ethical and religious questions turns out to be a suitable way out of the “translation requirement”. According to this solution, if there is to be an understanding between secular and religious citizens on the basis of religious reasons, it should not rely on a “translation” but rather on mutual self-representation. (shrink)

Depuis 2006, le Québec débat âprement des règles gouvernant la laïcité de ses institutions et se trouve confronté à deux modèles apparemment irréconciliables : le républicanisme « jacobin » et le libéralisme individualiste, issus respectivement de la France et du Canada. En s’inspirant de la pensée du philosophe politique John Rawls, les auteurs proposent ici d’explorer une voie médiane mieux adap­tée à l’expérience québécoise. Dans ses travaux tardifs, Rawls met en avant une forme de libéralisme républicain affranchi de l’indi­vidualisme normatif (...) de Kant et de Mill et récuse le paternalisme qui vise à imposer aux citoyens une certaine éthique de vie. Tout en étant neutre à l’égard des conceptions individualiste et com­munautarienne de la personne, il cherche à équilibrer les droits collectifs des peuples avec les droits individuels des personnes. -/- C’est donc une conception strictement institutionnelle de la laïcité que présentent les auteurs, qui redéfinissent au passage l’interculturalisme, la liberté rationnelle et le consentement, ainsi que l’expérience religieuse, qui devient hybride, à la fois subjective et objective. En se servant de Rawls, ils expliquent clairement pourquoi l’expression de la religion fait partie de la liberté reli­gieuse, mais aussi pourquoi il faut faire la distinction entre les objets qui relèvent des libertés fondamentales et ceux qui sont sujets à des accommodements. Ils tracent ainsi une authentique troisième voie, qui pourrait bien faire sortir de l’impasse le débat québécois sur la laïcité. (shrink)

ABSTRACTGaze-cuing refers to the spontaneous orienting of attention towards a gazed-at location, characterised by shorter response times to gazed-at than non-gazed at targets. Previous research suggests that processing of these gaze cues interacts with the processing of facial expression cues to enhance gaze-cuing. However, whether only negative emotions can enhance gaze-cuing is still debated, and whether this emotional modulation varies as a function of individual differences still remains largely unclear. Combining data from seven experiments, we investigated the emotional modulation of (...) gaze-cuing in the general population as a function of participant sex, and self-reported subclinical trait anxiety, depression, and autistic traits. We found that emotional enhancement of gaze-cuing can occur for both positive and negative expressions, the higher the score on the Attention to Detail subscale of the Autism Spectrum Quotient, the smaller the emotiona... (shrink)

This paper reconstructs and discusses a proof of God’s existence by Anselm of Canterbury’s friend Ralph of Battle, developed in his recently edited De nesciente, a fictitious dialogue between a Christian and an atheist. Without precedent in antiquity and the Middle Ages, Ralph’s proof has never been examined in detail. It combines a “cogito” argument with a two-part cosmological argument. The paper first presents the textual basis and an exegetical interpretation of Ralph’s reasoning, classifies the parts of the proof historically (...) and systematically, and then compares these with the proofs of God’s existence as well as other arguments in Anselm’s Proslogion and Monologion. Finally, it points out some similarities between Ralph’s “cogito” argument and a passage in the Liber pro insipiente, which may suggest that this anonymous critique of Anselm’s Proslogion proof was authored not by Gaunilo, as traditionally thought, but by Ralph. (shrink)

This paper explores Thomas Aquinas’ and Richard Swinburne’s doctrines of simplicity in the context of their philosophical theologies. Both say that God is simple. However, Swinburne takes simplicity as a property of the theistic hypothesis, while for Aquinas simplicity is a property of God himself. For Swinburne, simpler theories are ceteris paribus more likely to be true; for Aquinas, simplicity and truth are properties of God which, in a certain way, coincide – because God is metaphysically simple. Notwithstanding their different (...) approaches, some unreckoned parallels between their thoughts are brought to light. (shrink)

In this paper, Anselm’s argument for the uniqueness of God or, more precisely, something through which everything that exists has its being is reconstructed. A first reading of the argument leads to a preliminary reconstruens with one major weakness, namely the incompleteness of a central case distinction. In the successful attempt to construct a more tenable reconstruens some additional premises which are deeply rooted in an Anselmian metaphysics are identified. Anselm’s argument seems to depend on premises such as that if (...) two things have the same nature, then there is one common thing from which they have this nature and in virtue of which they exist. Furthermore it appears that infinite regresses are excluded by the premise that if everything that exists is through something, then there is something through which it is “most truly”. (shrink)

Their contributions range from analyzing and defending classical conceptions of eternity (Boethius's and Aquinas's) to vindicating everlastingness accounts, and ...

Culture is acknowledged to be a critical element in the construction of an individual's identity; however, in today's increasingly multicultural environments, the influence of culture is no longer straightforward. It is now important to explore cultural identity clarity—the extent to which beliefs about identity that arise from one's cultural group membership are clearly and confidently understood. We describe a novel theoretical model to explain why having a clear and confident understanding of one's cultural identity is important for psychological well-being, as (...) it clarifies one's understanding of personal identity. We propose that a clear cultural identity clarifies one's personal existence, by providing a clear normative template, reducing personal uncertainty, providing an individual with a sense of continuity, and buffering an individual against the fear of death. We discuss the implications of this model within our complex cultural worlds. (shrink)

Quality improvement (QI) is fundamental to maintaining high standards of health care. Significant debate exists concerning the necessity for an ethical approval system for those QI projects that push the boundaries, appearing more similar to research than QI. The authors discuss this issue identifying the core ethical issues in family medicine (FM), drawing upon the fundamental principles of medical ethics, including principles of autonomy, utility, justice and non-maleficence. Recent debate concerning the application of QI ethics boards is discussed with relevance (...) to primary care and issues such as general practitioner (GP) intentions, the impact of QI on patients and the use of confidential patient data and the impact of dissemination. The authors conclude that a system of QI ethical approval leaves many issues unresolved and potentially creates several barriers to implementing QI. To ensure ethical QI work is generated within FM it is essential for GPs to learn about and engage in more ethical reflection so that they can better judge and resolve these issues. (shrink)

In case of failure, entrepreneurs could endure various financial, psychological, and social costs. These intertwined costs could affect their learning from failure. All individuals do not react in the same way when dealing with adversity. Rather than focusing on consequences of business failure, we took a more positive approach by using the Conservation of Resources model theory to build our conceptual model. Psychological capital, which refers to “an individual’s positive psychological state of development characterized by high levels of self-efficacy, optimism, (...) hope, and resilience,” could be considered as a resource to recover from entrepreneurial setbacks. We suggest that a high level of psychological capital plays a mediating role in the relationship between the negative consequences of failure and learning from failure. By learning from this experience, failed entrepreneurs will increase their intention to re-create a venture and pursue their entrepreneurial career. This theoretical research, by building a conceptual model based on resources, offers a more positive approach of entrepreneurial failure and investigates key psychological assets, such as psychological capital, that support the development of entrepreneurial resilience rather than the prevention of business failure. (shrink)

The scope of this paper can be clarified by means of a well-known phenomenon that is usually called ‘industrial melanism’: the fact that the melanic form of the peppered moth became dominant in industrial areas in England in the second half of the nineteenth century. Such changes in relative phenotype frequencies are important explananda for population biologists. Apart from trying to explain such changes over time, population biologists also often try to explain differences between populations, e.g. why yellow shell colour (...) is dominant in certain colonies of land snails and almost absent in other colonies. The causal explanations that are given to address such explananda are the objects of analysis in this paper. Our primary aim is to explicate their structure: we want to capture the typical ingredients of causal explanations in population biology, and their organisation. Based on this explication, we discuss how natural selection fits into recent mechanical philosophy of science, and engage in the debate on the nature of evolutionary theory. (shrink)

Anselm of Canterbury’s so-called ontological proofs in the Proslogion have puzzled philosophers for centuries. The famous description “something / that than which nothing greater can be conceived” is part and parcel of his argument. Most commentators have interpreted this description as a definition of God. We argue that this view, which we refer to as “definitionism”, is a misrepresentation. In addition to textual evidence, the key point of our argument is that taking the putative definition as what Anselm intended it (...) to be – namely a description of a content of faith – allows getting a clear view of the discursive status and argumentative structure of Proslogion 2–4, as well as making sense of an often neglected part of the argument. (shrink)

Existence and uniqueness are standard questions in cases where definite descriptions are used. In his Proslogion Anselm of Canterbury uses definite and non-definite descriptions of God: He is “id/aliquid quo maius cogitari non potest” (and similar). While Anselm’s proof for the existence of God is widely discussed, including its relations to those famous descriptions, this is not the case for the question of uniqueness. Is there at most one perfect being or might there be more than one? ‘Of course there (...) can at most be one’, one might want to answer – but what reasons for this claim can be found in the Proslogion? In this celebrated work of philosophical theology, Anselm does not prove uniqueness explicitly. But one may try a proof “in the spirit of the Proslogion”. (shrink)

Bernard Bolzano lebte von 1781 bis 1848, hauptsächlich in Prag. Er war ein bedeutender Philosoph, Mathematiker und Theologe. 1805 empfing er die Priesterweihe.

Philosophers concerned with issues of mind have been turning to the neurosciences, especially neuropsychology, for empirical guidance. While I endorse this emphasis, I find that one important neuropsychological phenomenon, blindsight appears to have been misused by some prominent philosophers. In this paper, I examine this alleged misuse by spelling out the accounts of blindsight given by Daniel Dennett and Ned Block. I attempt to show that both Dennett and Block have ignored many complications surrounding blindsight including subjects' reports of visual (...) sensations. This neglect has serious ramifications for their respective models of human consciousness which I also try to explicate. Further, by misrepresenting blindsight, these accounts serve to hamper scientific and philosophical understanding of the phenomenon and of consciousness. I conclude by sketching a model of blindsight that acknowledges these neglected details. (shrink)

Philosophers concerned with issues of mind have been turning to the neurosciences, especially neuropsychology, for empirical guidance. While I endorse this emphasis, I find that one important neuropsychological phenomenon, blindsight appears to have been misused by some prominent philosophers. In this paper, I examine this alleged misuse by spelling out the accounts of blindsight given by Daniel Dennett and Ned Block. I attempt to show that both Dennett and Block have ignored many complications surrounding blindsight including subjects' reports of visual (...) sensations. This neglect has serious ramifications for their respective models of human consciousness which I also try to explicate. Further, by misrepresenting blindsight, these accounts serve to hamper scientific and philosophical understanding of the phenomenon and of consciousness. I conclude by sketching a model of blindsight that acknowledges these neglected details. (shrink)

Conserving the vitality of suffering: addressing family constraints to illness conversationsWhen persons are confronted with life‐threatening or chronic illness, there is always a possibility that family members other than the person experiencing the illness also suffer as they attempt to manage their own distress. This paper describes exemplars from a hermeneutic study that explored therapeutic conversations between nurses and families who were living with a member experiencing ischaemic heart disease. These conversations uncovered the complexity of both individual and family suffering (...) following acute cardiac illness events, and called attention to nursing practices that addressed some of the ways that family members were constrained from having conversations about the illness. When spaces were created for these conversations to occur, possibilities for making sense of illness and suffering were revealed as vital. These understandings support the efforts of family members to sustain and conserve family relationships in the face of illness and suffering, and inform both the professional and personal lives of nurses. (shrink)

Unter ›Design-Argumenten‹ fasst man Argumente zusammen, die von der Existenz bestimmter struktureller Merkmale M der natürlichen, also nicht auf menschliches Handeln zurückgehenden Welt auf die Existenz eines nicht-menschlichen intelligenten Urhebers dieser Merkmale schließen. Da die strukturellen Merkmale M in der Regel eine bestimmte Zweckmäßigkeit und damit den Anschein einer Anpassung an bestimmte Ziele einschließen, wie man ihn von menschlichen Artefakten kennt, die für einen bestimmten Zweck gemacht sind, nennt man diese Merkmale auch › Design‹ und den erschlossenen Urheber einen ›Designer‹.

Georg Cantor a cherché à assurer les fondements de sa théorie des ensembles. Cet article présente les differentiations cantoriennes concernant la notion d’infinité et une perspective historique de l’émergence de sa notion d’ensemble.

Discussions about real knowledge contained in grand theories and models seem to remain an active quest in the academic sphere. The most fervent of these defendants is Rosemarie Parse with her Humanbecoming School of Thought (1981, 1998). This article first highlights the similarities between Parse's theory and Blumer's symbolic interactionism (1969). This comparison will act as a counterargument to Parse's assertions that her theory is original ‘nursing’ material. Standing on the contemporary philosophy of science, the very possibility for discovering specific (...) nursing knowledge will be questioned. Second, Parse's scientific assumptions will be thoroughly addressed and contrasted with Blumer's more moderate view of knowledge. It will lead to recognize that the valorization of the social nature of existence and reality does not necessarily induce requirements and methods such as those proposed by Parse. According to Blumer's point of view, her perspective may not even be desirable. Recommendations will be raised about the necessity for a distanced relationship to knowledge, being the key to the pursuit of its improvement, not its circular contemplation. (shrink)

The complexity of registered nurses’ work in the intensive care unit places them at risk of experiencing critical incident stress. Gadamer's philosophical hermeneutics (1960/2013) was used to expand the meanings of work‐related critical incident stress for registered nurses working with adults in the intensive care unit. Nine intensive care unit registered nurses participated in unstructured interviews. The interpretations emphasized that morally distressing experiences may lead to critical incident stress. Critical incident stress was influenced by the perception of judgment from co‐workers (...) and the organizational culture. Nurses in this study attempted to cope with critical incident stress by functioning in ‘autopilot’, temporarily altering their ability to critically think and to conceal emotions. Participants emphasized the importance of timely crisis interventions tailored to support their needs. This study highlighted that critical incident stress was transformative in how intensive care unit nurses practiced, potentially altering their professional self‐identity. Work‐related critical incident stress has implications for nurses, the discipline, and the health care system. (shrink)