In this theoretical contribution, we interpret the notion of professional development in the light of concepts coming from cognitive development. This brings us to consider teacher training as not only having to allow the elaboration of skills, but also as having to encourage the development of new cognitive structures. We explore the theoretical concepts in relation with certain processes revealed by the reflexive texts of the students. Finally, we propose ways that could foster certain dimensions of global professional development in (...) learners, among which self-regulated learning, the focus on certain concerns and taking into account certain types of information. (shrink)

Recording and manipulating neuronal ensemble activity is a key requirement in advanced neuromodulatory and behavior studies. Devices capable of both recording and manipulating neuronal activity brain-computer interfaces should ideally operate un-tethered and allow chronic longitudinal manipulations in the freely moving animal. In this study, we designed a new intracortical BCI feasible of telemetric recording and stimulating local gray and white matter of visual neural circuit after irradiation exposure. To increase the translational reliance, we put forward a Göttingen minipig model. The (...) animal was stereotactically irradiated at the level of the visual cortex upon defining the target by a fused cerebral MRI and CT scan. A fully implantable neural telemetry system consisting of a 64 channel intracortical multielectrode array, a telemetry capsule, and an inductive rechargeable battery was then implanted into the visual cortex to record and manipulate local field potentials, and multi-unit activity. We achieved a 3-month stability of the functionality of the un-tethered BCI in terms of telemetric radio-communication, inductive battery charging, and device biocompatibility for 3 months. Finally, we could reliably record the local signature of sub- and suprathreshold neuronal activity in the visual cortex with high bandwidth without complications. The ability to wireless induction charging combined with the entirely implantable design, the rather high recording bandwidth, and the ability to record and stimulate simultaneously put forward a wireless BCI capable of long-term un-tethered real-time communication for causal preclinical circuit-based closed-loop interventions. (shrink)

In this issue of the Hastings Center Report, Jonathan Kimmelman and Alex London argue that in assessing the success of clinical translation, it is narrow‐minded to focus only on how many new drugs get licensed and how quickly they achieve licensure. Kimmelman and London show that clinical translation should be judged on its ability to generate as comprehensive an intervention ensemble as possible for the tested interventions. I would like to extend Kimmelman and London's position in two ways. First, (...) I would argue that in the current environment, failures should be seen not just as acceptable, but probably as the most useful outcomes that translational research efforts can offer. Second, an intervention ensemble probably cannot be generated with information only about the drug or drugs produced by a single company. For most conditions and diseases, there are already a large number of other interventions whose use is supported or contradicted by various levels of evidence. (shrink)

Should first-in-human trials be designed to maximize the prospect of therapeutic benefit for volunteers, prioritize avoidance of unintended harms, or aim for some happy medium between the two? Perennial controversies surrounding initiation and design of early-phase trials hinge on how this question is resolved. In this paper, we build on the premise that the task of early-phase testing is to optimize various components of a potential therapy so that later, confirmatory trials have the maximal probability of informing drug development and (...) clinical care. We then explore three strategies that investigators might use to manage trial risks while optimizing a therapy, using cell therapy for Amyotrophic Lateral Sclerosis (ALS) as an example. We argue that an iterative application of maximin strategies over successive cohorts and trials, which we call the “risk-escalation model,” establishes a moral principle that should guide decision-making in early-phase trials. (shrink)

This intervention concerns the different statute of abstraction in Marx's work. By means of a critical confrontation with Chris Arthur's work, Finelli presents his thesis of the presence of a double theory and fuction of abstraction in Marx's work. In the early Marx, until the German Ideology, abstraction is, in accordance with the traditional meaning of this term, a product of the mind, an unreal spectre. More exactly, it consists in negating the common essence belonging to labouring humanity and (...) projecting it, as alienated universal, into the idea of philosophy, into the state of politics and into the money of the market. In the later Marx, the nature of abstraction is, rather than mental, practical. It is directly related to the quantity without quality of capitalist labour, and it is the product of the systemic connection of machines to labour-power. In contrast to Arthur, Finelli maintains that practical abstraction in the Marx of Capital is not located in the zone of exchange and the market, where there is the mediation of money. On the contrary, it is located in the zone of production, which, for Marx, is a social ensemble not mediated by money but by relations of technological domination. (shrink)

Mandevillian intelligence is a specific form of collective intelligence in which individual cognitive shortcomings, limitations and biases play a positive functional role in yielding various forms of collective cognitive success. When this idea is transposed to the epistemological domain, mandevillian intelligence emerges as the idea that individual forms of intellectual vice may, on occasion, support the epistemic performance of some form of multi-agent ensemble, such as a socio-epistemic system, a collective doxastic agent, or an epistemic group agent. As a specific (...) form of collective intelligence, mandevillian intelligence is relevant to a number of debates in social epistemology, especially those that seek to understand how group (or collective) knowledge arises from the interactions between a collection of individual epistemic agents. Beyond this, however, mandevillian intelligence raises issues that are relevant to the research agendas of both virtue epistemology and applied epistemology. From a virtue epistemological perspective, mandevillian intelligence encourages us to adopt a relativistic conception of intellectual vice/virtue, enabling us to see how individual forms of intellectual vice may (sometimes) be relevant to collective forms of intellectual virtue. In addition, mandevillian intelligence is relevant to the nascent sub-discipline of applied epistemology. In particular, mandevillian intelligence forces us see the potential epistemic value of (e.g., technological) interventions that create, maintain or promote individual forms of intellectual vice. (shrink)

Parmi l'ensemble de toutes les propositions à propos desquelles un agent rationnel entretient des croyances et des désirs, certaines correspondent à des actes que l'agent juge faisables. Le but de mon intervention est de caractériser ce sous-ensemble de propositions en termes de leur probabilité et de leur désirabilité.Among the set of all propositions on which a rational agent entertains beliefs and desires, some express acts considered as possible options for the agent. The aim of this paper is to characterize (...) this subset of propositions in terms of their probability and their desirability. (shrink)

Dans la foulée des débats de bioéthique en France, l'Ecole Supérieure d'Ethique des Sciences de l'Institut catholique de Toulouse a organisé cinq grands débats éthiques en 2010-2011, en partenariat avec le monde industriel et universitaire, et qui sont ici rapportés. Le livre reprend les interventions des conférenciers et intervenants, présente de manière synthétique et pédagogique les débats qui ont suivi. et en propose une relecture. Cette dernière est faite en termes de défis que l'ensemble de la société est invité à (...) relever pour que les sciences et les techniques soient vraiment au service d'une société toujours plus humaine. Le livre souligne également l'impact des sciences et techniques sur les mentalités de nos contemporains et sur la manière de considérer la place de l'homme et le respect de la vie humaine. (shrink)

"De nos jours, la justice est omniprésente dans l’espace public. Elle nous interpelle sous diverses formes?: faits divers, procès qui enflamment l’opinion publique, jugements qui affectent la vie des citoyens ou qui changent le paysage institutionnel dans lequel nous évoluons, etc. En fait, la médiatisation de la justice joue depuis longtemps un rôle essentiel dans le débat public, la régulation sociale ou le jeu politique en Occident. En une vingtaine d’études, plusieurs facettes du lien entre justice et espaces publics sont (...) explorées, de la fin du Moyen Âge jusqu’au siècle dernier, en Europe comme au Canada?: usages politiques de la justice, enjeux sociaux révélés par l’intervention judiciaire, échos médiatiques du palais et mobilisation de l’opinion publique, rôle de la presse dans les représentations du crime et des criminels, critiques du pouvoir judiciaire et des forces policières. Cet ouvrage collectif montre à quel point l’institution judiciaire a contribué à la construction de l’espace public au fil de ses transformations séculaires, combien aussi la justice ne se conçoit qu’à travers les lieux du vivre-ensemble et les différentes expressions de l’opinion publique. Le lecteur est donc convié à suivre le fil d’une vaste interrogation sur la place que la justice a historiquement occupée dans la formation de la conscience publique des sociétés occidentales." Présentation de l'éditeur. (shrink)

Pour faire suite au premier volume, qui couvrait les années 1935 à 1951, Parcours deux rassemble les textes difficilement accessibles de Merleau-Ponty élaborés durant les dix dernières années de sa vie. Y figurent notamment les lettres de la rupture avec Sartre, des écrits politiques, philosophiques (autour de Husserl et Malebranche), ou sur la psychanalyse, ou encore un entretien avec Madeleine Chapsal. Le mérite de cet ensemble est de donner à comprendre l'unité d'une pensée saisie sur le vif à travers la (...) diversité d'écrits théoriques brefs ou de textes d'intervention. (shrink)

Depuis 2020, le monde a connu une situation sanitaire exceptionnelle à la suite de la pandémie de Covid-19, faisant face à une incertitude dans le monde médical clinique, de la recherche et dans l’ensemble des domaines connexes en santé publique. Le caractère imprévisible et l’absence de données fiables en lien avec ce virus ont fait émerger une quantité d’enjeux éthiques concrets, cela a donc révélé un domaine particulier, la bioéthique, et plus particulièrement une profession, les bioéthiciens. Les « bioéthiciens » (...) se sont fait connaître du grand public en se dressant parfois comme des garde-fous contre des dérives sanitaires, à d’autres moments comme des lanceurs d’alertes face à des injustices naissantes, ou comme critiques, polémistes et parfois même militants dans les médias ou en tant qu’acteurs de première ligne dans les systèmes politico-sanitaires. Ces divers rôles et pratiques illustrent bien la diversité et l’hétérogénéité du domaine de la bioéthique. Toutefois, l’absence de professionnalisation traditionnelle et formelle de la bioéthique complexifie la compréhension de ce champ disciplinaire. Même en Amérique du Nord, où la pratique de la bioéthique est professionnalisée, il ne s’agit toujours pas d’une profession officiellement reconnue et le terme « bioéthicien » lui-même peut être controversé. La forte présence de cette profession durant la pandémie de Covid-19 a révélé l’importance de décrire ce qu’est un bioéthicien, les fonctions qu’il occupe et en quoi consistent ses interventions. Nous apportons cette clarification nécessaire en expliquant la nature de la bioéthique contemporaine dans toute sa diversité. Comme nous l’a démontré la pandémie de Covid-19, les bioéthiciens représentant un soutien et un guide indispensable de nos jours menés par leur esprit critique et leur réflexivité permanente. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 31.4 (2001) 3-10 [Access article in PDF] Can Immanence Explain Social Struggles? Ernesto Laclau Michael Hardt and Antonio Negri. Empire. Cambridge, MA: Harvard UP, 2000. In a recent interview 1 Jacques Rancière opposes his notion of "people" (peuple) 2 to the category of "multitude" as presented by the authors of Empire. As is well known, Rancière differentiates between police and politics, the first being the logic of counting (...) and assigning the population to differential places, and the second the subversion of that differentiating logic through the constitution of an egalitarian discourse which puts into question established identities. "The people" is the specific subject of politics, and this term presupposes a sharp division in the social body which cannot be led back to any kind of immanent unity. Empire, on the contrary, makes immanence its central category and the ultimate ground of the multitude's unity.The main lines of Rancière's critique provide a good starting point for what we have to say about the book. The immanentism of Hardt and Negri would be linked, according to Rancière, to their Nietzschean/Deleuzian ethics of affirmation, which does away with any reactive or negative dimension. Empire would belong, in that respect, to the whole tradition of modern political philosophy, which is profoundly metapolitical: "the kernel of metapolitics is to lead back the precarious artifices of the political scene to the truth of an immanent power which organizes beings in a community and identifies the true community with the grasped and sensible operation of this truth" ["Peuple ou multitudes" 96]. From Hardt and Negri's rejection of any inherent negativity in political subjects, it follows that the power inherent in the multitude has to be a disruptive power, "lodged in all states of domination as its ultimate content, a content destined to destroy all barriers. 'Multitudes' have to be a content whose continent is Empire" ["Peuple ou multitudes" 97]. Disruptive forces operating through a purely immanent movement are what Marxist theory called "productive forces," and there would be, according to Rancière, a strict homology between the place of productive forces and that in which multitudes, as described in Empire, act. Rancière points out that productive forces should not necessarily be understood in any narrow productivist sense: there has been a constant widening of the concept from the strict economism of classical Marxism, to the recent attempts to introduce in it the ensemble of scientific and intellectual abilities, passing through the Leninist attempt to supplement via political intervention a role that productive forces refused to fulfill.I think that Rancière has rightly stressed what I see as the main source of several weaknesses of Empire, including a central one: that within its theoretical framework politics become unthinkable. So I will start from a discussion of its notion of immanence and move later to various other theoretical and political aspects of the book. [End Page 3]Let us start with the authors' discussion of the origins of European modernity. While the usual insistence is on the secularization process, that process would be, "in our view... only a symptom of the primary event of modernity: the affirmation of the powers of this world, the discovery of the plane of immanence. 'Omne ens habet aliquod esse proprium'—every entity has a singular essence. Duns Scotus' affirmation subverts the medieval conception of being as an object of analogical, and thus dualistic predication—a being with one foot in this world and one in a transcendent realm" [Empire 71]. Duns Scotus's insistence on the singularity of being would have initiated an assertion of immanence that the authors describe as a process whose representative names would have been Nicholas of Cusa, Pico della Mirandola, and Bovillus—other names quoted are Bacon and Occam—and whose point of arrival is Spinoza. "By the time we arrive at Spinoza, in fact, the horizon of immanence and the horizon of the democratic political order coincide completely. The plane of immanence is the one on which the powers of singularity are realized and the one on which the truth of the new... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Nomadic Turns:Epistemology, Experience, and Women University Band DirectorsElizabeth GouldMusic education occupations in the U.S. have been segregated by gender and race for decades. While women are most likely to teach young students in classroom settings, men are most likely to teach older students in all settings, but most particularly in wind/percussion ensembles.1 Despite gender-affirmative employment practices, men constitute a large majority among band directors at all levels.2 At (...) the postsecondary level in the U.S., women constitute less than 10%.3 In all cases and all levels, the vast majority of band directors are white. Occupational segregation inhibits the development of individuals' careers as well as the development of the profession as individuals choose or are hired for positions based on their gender and/or race rather than their abilities.In terms of women university band directors, researchers have investigated employment trends,4 personal and occupational characteristics,5 occupational role models, and professional identity.6 Their findings generally have supported the hypotheses that historical precedent, traditional socialization, discrimination, segregation, and lack of role models contribute to their persistently low percentage as band directors. Longitudinal studies7 demonstrate that the percentage of women band directors has not increased significantly, and may be actually [End Page 147] declining after thirty years of enforcing affirmative action laws, which would suggest that these interventions have not provided the basis for enacting change in the profession. Further, change does not seem possible if members of the profession do not understand what causes the situation to persist. For example, while the College Band Directors National Association has supported the Linda A. Hartley and Deborah A. Sheldon study,8 their concern seems to be in only identifying the extent of the situation with the intention of increasing the number of women and non-white individuals who are band directors within the profession as it currently is constructed. This empirical approach is inadequate because it addresses neither the values held by members of the profession, nor its structure, which as previous research indicates, is poorly understood and must change to make possible meaningful increases in the number of women and non-white people.The profession of conducting university bands exists within the profession of music education in general, which, of course, exists within the profession of music. Clearly, one cannot be adequately understood without placing it in the context of the others. What is needed, then, are richer, more substantive, and meaningful understandings of the professions in general and of specific questions within them in particular, as they may provide the basis on which change can be possible. In addition to addressing the issue of persistent occupational gender and racial segregation, questions that may be addressed include positionalities9 of bands in the music education profession, the relationship of performance/conducting to the music profession, and the role of the musician in society in general. In order to accomplish this, I propose an analytical method that is both postmodern and feminist, and in which the philosophical figuration of the nomad, as explicated by Rosi Braidotti,10 is central.Postmodern/Feminist AnalysisDescribed variously as a "philosophical perspective,"11 a "sensibility,"12 and a historical moment,13 postmodernism resists definition. It may be understood as a way of perceiving the world that accepts and even embraces contradictions and uncertainties while rejecting commonly accepted cultural beliefs and practices, including humanist understandings of identity, representation, and the subject. This is a "postmodernism of resistance"14 that interrogates cultural practices, focusing on what is unexpected, marginalized, and silenced, opening spaces for change. In contrast, analysis based on modernism is constrained by binary oppositions that inscribe the positionalities of social groups. These oppositions are exemplified by Subject/Other (for example, male/female, reason/emotion) and consist of asymmetrical power relations in which the former is privileged over the latter, and the latter is defined in terms of not-the former. Postmodern analysis [End Page 148] reveals what these dualisms exclude, distort, or obscure, and provides flexibility for research from a variety of perspectives. Braidotti describes it as a "new kind of theoretical style"15 in terms of thinking, design, and analysis of research, a style... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Daoism, Practice, and Politics:From Nourishing Life to Ecological PraxisEric S. Nelson (bio)I. Daoism's Multiple ModelsManhua Li, Yumi Suzuki, and Lisa Indraccola have offered evocative insights, questions, and alternatives in their contributions concerning the arguments of Daoism and Environmental Philosophy: Nourishing Life (Nelson 2021). The present brief response and sketch of the book will not address every point in their essays, but I will strive to reply, directly and indirectly, (...) to their primary concerns.First, it should be noted that I take a pluralistic conception of 'Daoisms' as my point of departure. This is necessary since Daoist studies have been hampered by overly ahistorical and one-sided definitions that prioritize one philosophical or religious moment (such as skepticism or mysticism) in historically complex and varied transmissions that encompass a multiplicity of texts and perspectives. Due to the fact of the plurality of incompatible kinds of Daoism in Chinese antiquity and in subsequent history, my text considers a range of early Daoist and Daoist-related perspectives in the context of their potential consequences for environmental philosophy, ethics, and politics. Consequently, my approach is primarily philosophical without limiting any text to being exclusively philosophical, religious, or rigidly committed to one perspective, which would be untrue to the sources themselves.Second, examining distinctive tendencies (modifying Graham 1989 and Liu 1994) in the Daodejing 道德經, the Zhuangzi 莊子, and related texts enables us to articulate distinctive and conflicting ecological, ethical, and political paradigms. In place of constructing a mythologizing ideological construction of 'Chinese culture' and Daoism as intrinsically 'Green', a familiar essentializing tendency that has provoked skepticism regarding the very possibility of Daoist environmental philosophy, my book provides a different 'critical Daoist' strategy. This alternative entails that Daoist exemplars can be deployed as therapeutic models in the present, while at [End Page 792] the same time confronting their ideological codifications and uses. Early Daoist sources have roamed on long intercultural journeys. The Daodejing and the Zhuangzi have provided elements for European thinking about civilization, technology, and nature from Martin Buber and Martin Heidegger (Nelson 2017) to Peter Sloterdijk's 'Euro-Taoism' (Sloterdijk 1989) to contemporary progressive Green movements (Joshi 2022) and even ecofascism (Lubarda 2020). Similarly, in the current Chinese context, Green Daoism has both critical and authoritarian ideological functions in visions of 'ecological civilization' (shengtai wenming 生態文明) (Schönfeld and Chen 2019) and fears of a 'green leviathan'. Accordingly, it is not accidental that my anarchistic and participatory democratic interpretation of one key thread, which I call 'ziranist' and clarify below, in early Daoist and Wei-Jin mysterious-learning (xuanxue 玄學) discourses, has led to the most intense discussions and controversies about this book. These include the contributions by Li, Suzuki, and Indraccola that propose questions and alternative possibilities concerning agency and responsiveness, authority and self-determination, freedom and fate, and adaptation and intervention, as well as purposive techniques and anti-purposive uselessness.Third, this hermeneutical strategy points toward the tertiary aspect of our preliminary definition of Daoism. It does not primarily name a philosophical theory or a religious worldview. It concerns shifting, overlapping, and diverging ensembles of discourse and practice. This is not the vague ahistorical idea of 'a way of life' but rather refers to how philosophy is enacted through a specific configuration of—to adopt early Greek expressions—logos as dis-course (e.g., argumentation, hermeneutics, logic, rhetoric), ethos (e.g., comportment, orientation, a way of dwelling), and praxis (practices of the self, with others, and with things and nature). Thus, the Laozi 老子 and Zhuangzi collections can be analyzed textually and conceptually as having multiple threads (drawing on a variety of authors and sources) that form constellations in the received texts with better and worse historical, practical, and conceptual readings. My interpretive strategy in this discussion, which does not exclude other approaches, is that these texts express forms of practical instead of merely speculative philosophy. They are suggestive of an ethos of relational freedom, irreducible to rules and techniques, which dismantles hypostatized experiential and linguistic fixations, including moralistic fixations, in order to freely encounter the myriad things and enact and practice the dao in one's own singular way.'Critical Daoism', therefore, serves as a pluralistic, diagnostic, and practical designation... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Nomadic Turns:Epistemology, Experience, and Women University Band DirectorsElizabeth GouldMusic education occupations in the U.S. have been segregated by gender and race for decades. While women are most likely to teach young students in classroom settings, men are most likely to teach older students in all settings, but most particularly in wind/percussion ensembles.1 Despite gender-affirmative employment practices, men constitute a large majority among band directors at all levels.2 At (...) the postsecondary level in the U.S., women constitute less than 10%.3 In all cases and all levels, the vast majority of band directors are white. Occupational segregation inhibits the development of individuals' careers as well as the development of the profession as individuals choose or are hired for positions based on their gender and/or race rather than their abilities.In terms of women university band directors, researchers have investigated employment trends,4 personal and occupational characteristics,5 occupational role models, and professional identity.6 Their findings generally have supported the hypotheses that historical precedent, traditional socialization, discrimination, segregation, and lack of role models contribute to their persistently low percentage as band directors. Longitudinal studies7 demonstrate that the percentage of women band directors has not increased significantly, and may be actually [End Page 147] declining after thirty years of enforcing affirmative action laws, which would suggest that these interventions have not provided the basis for enacting change in the profession. Further, change does not seem possible if members of the profession do not understand what causes the situation to persist. For example, while the College Band Directors National Association has supported the Linda A. Hartley and Deborah A. Sheldon study,8 their concern seems to be in only identifying the extent of the situation with the intention of increasing the number of women and non-white individuals who are band directors within the profession as it currently is constructed. This empirical approach is inadequate because it addresses neither the values held by members of the profession, nor its structure, which as previous research indicates, is poorly understood and must change to make possible meaningful increases in the number of women and non-white people.The profession of conducting university bands exists within the profession of music education in general, which, of course, exists within the profession of music. Clearly, one cannot be adequately understood without placing it in the context of the others. What is needed, then, are richer, more substantive, and meaningful understandings of the professions in general and of specific questions within them in particular, as they may provide the basis on which change can be possible. In addition to addressing the issue of persistent occupational gender and racial segregation, questions that may be addressed include positionalities9 of bands in the music education profession, the relationship of performance/conducting to the music profession, and the role of the musician in society in general. In order to accomplish this, I propose an analytical method that is both postmodern and feminist, and in which the philosophical figuration of the nomad, as explicated by Rosi Braidotti,10 is central.Postmodern/Feminist AnalysisDescribed variously as a "philosophical perspective,"11 a "sensibility,"12 and a historical moment,13 postmodernism resists definition. It may be understood as a way of perceiving the world that accepts and even embraces contradictions and uncertainties while rejecting commonly accepted cultural beliefs and practices, including humanist understandings of identity, representation, and the subject. This is a "postmodernism of resistance"14 that interrogates cultural practices, focusing on what is unexpected, marginalized, and silenced, opening spaces for change. In contrast, analysis based on modernism is constrained by binary oppositions that inscribe the positionalities of social groups. These oppositions are exemplified by Subject/Other (for example, male/female, reason/emotion) and consist of asymmetrical power relations in which the former is privileged over the latter, and the latter is defined in terms of not-the former. Postmodern analysis [End Page 148] reveals what these dualisms exclude, distort, or obscure, and provides flexibility for research from a variety of perspectives. Braidotti describes it as a "new kind of theoretical style"15 in terms of thinking, design, and analysis of research, a style... (shrink)

Murray N. Rothbard presents Richard Cantillon as the true founding father of modern economic science. This note provides some criticism of Rothbard’s thesis, but also further evidence in support of it. We show that Cantillon’s Essai sur la nature du commerce en général pioneers the economic analysis of property relations, stressing that the demand of property owners determines the whole structure of production. Moreover, Cantillon anticipated the modern functional distinction of capitalists, workers, entrepreneurs, and governments according to their types of (...) income. He also analysed to what extent the state profits from a high quantity of money; and he demonstrated that all results of government intervention are ephemeral and reversed by law of nature.Murray N. Rothbard présente Richard Cantillon comme le véritable père fondateur de la science économique moderne. La thèse de Rothbard est sujette à des critiques, mais à encore plus de soutien. L’article vise à démontrer que l’“Essai sur la nature du commerce en général” de Cantillon annonce l’analyse économique de la propriété; il insiste sur le fait que la demande des propriétaires détermine l’ensemble de la structure de production. De plus, Cantillon aurait, selon l’auteur, anticipé la distinction fonctionnelle moderne entre capitalistes, travailleurs, entrepreneurs et gouvernants selon leurs formes de revenus. Il avait aussi analysé dans quelle mesure l’Etat tire profit d’une offre élevée de monnaie et avait démontré que tous les résultats de l’intervention étatique sont éphémères et amenés à être contredits par la loi naturelle. (shrink)

Nous nous sommes proposés ici de montrer qu’Aristote caractérise le fou (μαινόμενος) dans le cadre d’un système différencié d’autres notions, sans en faire seulement un cas limite, quasiment impensé. Le point de départ de l’étude est l’analyse de la triade ἀκούσιον/δι᾽ ἄγνοιαν/ἀγνοῶν qui convoque aux côtés du fou : l’homme en colère, l’homme pris de vin, celui qui dort, le méchant (μοχθηρός), l’intempérant/incontinent (ἀκρατής), le malade. Cela implique de déterminer les types d’ignorance en cause dans les actes accomplis dans chaque (...) cas et, a contrario, en contraste avec la position socratique, les différentes formes de «l’être dans le savoir» : le savoir en entéléchie première et le savoir en acte ; le savoir du général et celui du particulier ; le savoir en acte sans intervention des affections (πάθη) et le savoir avec affections. Dans l’ensemble des catégories d’acteurs envisagées qui, selon les cas ne mettent pas en acte leur savoir de la différence entre le bien et le mal temporairement, ou le font durablement au point de transformer leur ignorance un état stable (ἕξις) de méchanceté ou encore par choix, comme l’acratique, dans cet ensemble donc, le fou apparaît comme celui qui agit par ignorance (δι᾽ ἄγνοιαν) et non pas de l’un ou de l’autre des paramètres d’une action particulière, mais de tous, à l’exception d’un seul : l’agent car, dit Aristote, «comment s’ignorer soi-même» (ἑαυτόν). Un autre moment de l’article consiste à analyser ce qu’est le soi-même en question et conclut à la réduction de l’αὐτός à ce qui accompagne la mise en acte de l’existence (τὸ εἶναι) que ce soit dans l’agir (πραττειν), le faire (ποιεῖν) ou le vivre (ζῆν). Le fou, en agissant, activerait simplement son sentiment d’exister et en cela ne pourrait «s’ignorer lui-même». Mais il faudra qu’il sorte de cette position et que, revenu à la connaissance de tous les paramètres d’un acte, il se repente de ce qu’il a accompli, pour avoir droit à la qualification d’ἀκούσιος («qui a agi contre son gré»). Chez Aristote la folie semble donc ne pouvoir être philosophiquement prise en compte que comme une crise dont on sort pour mettre en acte son savoir des paramètres d’une action particulière et n’est pas excusable parce que le fou «n’aurait pas eu conscience de son acte» mais parce qu’il a retrouvé la connaissance de ce qui compose un acte. (shrink)

Nous nous sommes proposés ici de montrer qu’Aristote caractérise le fou (μαινόμενος) dans le cadre d’un système différencié d’autres notions, sans en faire seulement un cas limite, quasiment impensé. Le point de départ de l’étude est l’analyse de la triade ἀκούσιον/δι᾽ ἄγνοιαν/ἀγνοῶν qui convoque aux côtés du fou : l’homme en colère, l’homme pris de vin, celui qui dort, le méchant (μοχθηρός), l’intempérant/incontinent (ἀκρατής), le malade. Cela implique de déterminer les types d’ignorance en cause dans les actes accomplis dans chaque (...) cas et, a contrario, en contraste avec la position socratique, les différentes formes de «l’être dans le savoir» : le savoir en entéléchie première et le savoir en acte ; le savoir du général et celui du particulier ; le savoir en acte sans intervention des affections (πάθη) et le savoir avec affections. Dans l’ensemble des catégories d’acteurs envisagées qui, selon les cas ne mettent pas en acte leur savoir de la différence entre le bien et le mal temporairement, ou le font durablement au point de transformer leur ignorance un état stable (ἕξις) de méchanceté ou encore par choix, comme l’acratique, dans cet ensemble donc, le fou apparaît comme celui qui agit par ignorance (δι᾽ ἄγνοιαν) et non pas de l’un ou de l’autre des paramètres d’une action particulière, mais de tous, à l’exception d’un seul : l’agent car, dit Aristote, «comment s’ignorer soi-même» (ἑαυτόν). Un autre moment de l’article consiste à analyser ce qu’est le soi-même en question et conclut à la réduction de l’αὐτός à ce qui accompagne la mise en acte de l’existence (τὸ εἶναι) que ce soit dans l’agir (πραττειν), le faire (ποιεῖν) ou le vivre (ζῆν). Le fou, en agissant, activerait simplement son sentiment d’exister et en cela ne pourrait «s’ignorer lui-même». Mais il faudra qu’il sorte de cette position et que, revenu à la connaissance de tous les paramètres d’un acte, il se repente de ce qu’il a accompli, pour avoir droit à la qualification d’ἀκούσιος («qui a agi contre son gré»). Chez Aristote la folie semble donc ne pouvoir être philosophiquement prise en compte que comme une crise dont on sort pour mettre en acte son savoir des paramètres d’une action particulière et n’est pas excusable parce que le fou «n’aurait pas eu conscience de son acte» mais parce qu’il a retrouvé la connaissance de ce qui compose un acte. (shrink)

This article examines the contending redefinitions of national identity in contemporary Germany's memorial culture, focusing particularly on the ensemble of monuments and parade fields known as the former Nazi Party rally grounds in Nuremberg. In a detailed case study, I analyse the recent conversion of one of the physical remnants of National Socialism – Albert Speer's transformer station – into a fast-food restaurant and interpret this conversion as a novel contribution to the discourse on German nationhood. I argue that the (...) provocative commercial reutilisation of the former Nazi monument gives expression to a renewed self-confidence that Germany has gained from displaying a willingness to face up to its past as perpetrator nation. While the intervention thus deviates from the self-indicting spirit that had been characteristic for Germany's memorial culture after World War II, an ironic note is conspicuous in this act of commemorative politics that indicates a way of dealing with the fascist legacy that is, surprisingly in some respects, superior to more conventional memory strategies. (shrink)

Cet ouvrage collectif, issu de la conférence Eleatica qui a eu lieu du 15 au 18 avril 2012 à Ascea, est construit autour des trois présentations données par Jaap Mansfeld à cette occasion, intitulées « Melissus between Miletus and Elea ». Elles sont précédées d’une introduction de Massimo Pulpito, et suivies d’un ensemble de 9 courts articles (de 5 à 10 pages) qui constituent des réponses à divers points de l’intervention de Mansfeld ; enfin, Jaap Mansfeld a l’occasion de (...) répondre en quelques... (shrink)

Impaired neurodevelopmental outcome, in particular cognitive impairment, after neonatal hypoxic-ischemic encephalopathy is a major concern for parents, clinicians, and society. This study aims to investigate the potential benefits of using advanced quantitative electroencephalography analysis for early prediction of cognitive outcomes, assessed here at 2 years of age. EEG data were recorded within the first week after birth from a cohort of twenty infants with neonatal hypoxic-ischemic encephalopathy. A proposed regression framework was based on two different sets of features, namely graph-theoretical (...) features derived from the weighted phase-lag index and entropies metrics represented by sample entropy, permutation entropy, and spectral entropy. Both sets of features were calculated within the noise-assisted multivariate empirical mode decomposition domain. Correlation analysis showed a significant association in the delta band between the proposed features, graph attributes and entropy features from the neonatal EEG data and the cognitive development at age two years. These features were used to train and test the tree ensemble regression models. The highest prediction performance was reached to 14.27 root mean square error, 12.07 mean absolute error, and 0.45 R-squared using the entropy features with a boosted tree regression model. Thus, the results demonstrate that the proposed qEEG features show the state of brain function at an early stage; hence, they could serve as predictive biomarkers of later cognitive impairment, which could facilitate identifying those who might benefit from early targeted intervention. (shrink)

Cet ouvrage se propose de décrire la place et le sens de la responsabilité dans le monde contemporain. Depuis quelques années, la notion est en effet omniprésente dans les discussions sur l'éthique. On l'invoque à propos de l'écologie, de l'aide aux personnes dépendantes, de l'éducation, de l'intervention humanitaire et ainsi de suite. Pourtant, cet usage répandu, loin de traduire une large adhésion à ce qui irait de soi, témoigne plutôt que la responsabilité est devenue problématique : elle devient incertaine (...) lorsque les liens sociaux se réduisent à une série de relations ou d'échanges contractuels, sans autorité ou garants supra-individuels qui assignent à chacun une place ; lorsque les obligations entre les individus ne sont plus garanties par des rôles, des statuts et des appartenances, et que l'Etat, chargé d'y remédier par ses programmes et ses interventions, est lui-même affaibli par l'économie de marché. De l'ensemble des perspectives réunies ici, il apparaîtra que c'est devant l'imprévisible, le fragile ou le vulnérable que la responsabilité se déploie. Elle dénote un certain désir de l'engagement, la volonté d'entreprendre, le risque de se tromper et le courage d'assumer, mais aussi la conscience de nos propres insuffisances, de nos limites, lesquelles, à tort, pourraient nous y faire renoncer en plaidant l'irresponsabilité. Dans ce sens, la responsabilité est davantage une question posée à nous tous qu'une réponse toute faite fournie par les codes et les lois. (shrink)

L'article s'interroge sur la tradition française en matière d'épistémologie et analyse la réaction du milieu philosophique du début du xxe siècle face à la crise des acquis philosophiques traditionnels provoquée par le développement des sciences. Les interventions au premier congrès international de Philosophie de 1900 montrent que la philosophie essaie de continuer à exercer une hégémonie sur les sciences, mais que, pour réagir à la crise, elle doit s'engager dans l'histoire des sciences. L'histoire des sciences devient alors le moyen employé (...) par la philosophie pour essayer de garder sa place privilégiée dans l'ensemble du savoir: elle est donc faite par des philosophes qui, de ce fait, en contrôlent les lieux institutionnels. Il devient dès lors possible de tracer une ligne qui relie les questions des philosophes de 1900 à celles qui préoccupent ceux de l'entre-deux-guerres, notamment Gaston Bachelard. (shrink)

Le vieillissement des personnes en situation de handicap et l’évolution de leurs problématiques impliquent des besoins accrus en matière d’accompagnement et de soins. Dans les structures résidentielles du handicap, les éducateurs sociaux et les infirmiers sont de plus en plus amenés à travailler ensemble au sein d’équipes socio-éducatives. Basé sur les travaux de la sociologie des groupes professionnels et de la collaboration interprofessionnelle, cet article analyse la collaboration interprofessionnelle entre des éducateurs sociaux et des infirmiers dans les institutions du handicap (...) en Suisse romande, ceci à partir des regards croisés des professionnels concernés et des directions. Les entretiens apportent un éclairage sur les processus de redéfinition des territoires d'intervention entre les professions d'éducateur social et d'infirmier, par la mise en évidence de deux logiques institutionnelles de division du travail qui se développent dans les structures consultées, distinction formelle et non-distinction, des enjeux qu'elles soulèvent, ainsi que de la manière dont les professionnels se les approprient. Les résultats mettent également en exergue une bonne collaboration entre les deux professions, les champs de tension qui apparaissent ainsi que les éléments qui l'influencent. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Mapping Beyond Measure: Art, Cartography, and the Space of Global Modernity by Simon FerdinandDavid TooheyMapping Beyond Measure: Art, Cartography, and the Space of Global Modernity BY SIMON FERDINAND Lincoln: University of Nebraska Press, 2019Mapping Beyond Measure is a geographical and theoretical critique of map art and the tradition of modern mapmaking. The book focuses in depth on a few related examples of map art and departs from critical (...) theory and post-Marxist readings of space. Simon Ferdinand emphasizes fine art and art-film as appropriate counterweights to the authoritarian calculation in modern cartography and, unexpectedly, map art’s critique of mapmaking.Mapping Beyond Measure follows the well-trodden path of critiquing a medium, mapping, and map art as irredeemably authoritarian.1 Situated in this approach, Ferdinand argues that map art reproduces modernist cartography’s assumptions even while critiquing mapping. Aiming to subvert this shortcoming, Ferdinand explores Peter Greenway’s semi-abstract map art films that do not prioritize science over artists. Greenway’s films, especially A Walk Through H, are shown as being as close to an idea of mapping beyond calculation as possible. Indeed, for Ferdinand, Greenway’s map art films are an improvement on “postmodern” theorists.Mapping Beyond Measure explores a small, though logically (and practically) related group of map artists. The first three chapters explore differing approaches to map art, from Soviet painting that unintentionally [End Page 126] heralds globalization and map art’s latent desires to dominate the world, to more contemporary map art about looming societal collapse through the death of nature and mass casualties from aerial bombardment of cities. The following two chapters focus on how mapping creates nation-states. These chapters elucidate the tragic inability of map artists to escape globalization and calculation, the latter exasperated by G.I.S. techniques. These map artists serve as an ensemble that spotlights what, to Ferdinand, are inevitable difficulties that ethical practitioners of map art face in escaping the pitfalls of calculation in mainstream mapping.In chapter 6 Ferdinand explains how Greenway’s film A Walk Through H gets as close as possible to challenging map art through semi-abstract, two-dimensional additions to maps and using movie cameras to create an illusion of movement. Thus, the hierarchy of scientists over artists is partially dismantled. Indeed, Ferdinand lauds Greenway for creating alternatives to established political theorists. Interestingly, Ferdinand replaces ontology with the concept of “chorein” suggesting a more fluid conception of mapping that is not available in theories of space or cartographic practices of calculation. Nonetheless, compared to one of the articles referenced, Ferdinand downplays the destructive nature of chorein as a militaristic, colonial use of maritime space to emphasize its creative potential.2Ferdinand’s examples are primarily Eurocentric, even, surprisingly, in the exception: his focus on Japanese map artist Satomi Matoba. Here Ferdinand departs from Eurocentric examples only to focus on Japan—the most privileged nation-state in Asia. Even in this focus on Japan, which also includes Hawai‘i, Ferdinand does not depart from a frame familiar to Europe: World War II. Indeed, the discussion of Pearl Harbor (a U.S. military base) focuses on U.S. foreign policy, not on Hawai‘i. This thematic choice is relevant to other map artists in Ferdinand’s book. Ferdinand’s critique of calculability is based mainly on the consequences of Nazism, as theorized by Stuart Elden. However, Ferdinand’s theoretical interventions on uneven development in maps and map art would have been more substantial with the addition of detailed, localized, narrative accounts of violence suffered by non-white populations in Hiroshima, Nagasaki, and various European cities. Instead, we get an anonymous logic of maps that uses the idea of the past and potential [End Page 127] future destruction of cities to assume that everyone suffered to the same extent in World War II.While I am reluctant to criticize a book for not offering a solution to what it critiques, to a certain extent, the solution offered by Ferdinand contradicts his normative critique of calculability. In exploring Alison Hildreth’s map art, Ferdinand praises nuanced, temporally layered artistic explorations of ecological destruction and extinction. Likewise, A Walk Through H, is... (shrink)

À propos de : Hervé Touboul, Études sur Marx et sur Hegel, Besançon, Presses universitaires de Franche-Comté, coll. « Annales littéraires », 2020, 195 p. L’ouvrage se présente comme un recueil d’articles et d’interventions pour la plupart déjà parus en revue. Cependant, l’ensemble présente une grande unité et les textes qui le composent semblent tous poursuivre un double objectif : faciliter au lecteur l’entrée dans deux œuvres fort difficiles et pourtant très importantes pour répondre aux pr...

The body of measures promulgated to deal with the emergency of the depression is frequently linked up with the idea of a planned economy. That emergency measures have little or no essential connection with planning is the central thesis of this essay.The author discusses the four most important premises of the emergency measures : the intensity of the depression, the degree of organization reached by the country in depression, its social stratification, and its political set-up. Two emergency methods are distinguished. (...) On the one hand, an attempt is made to set the price mechanism in operation by lowering production costs, principally wages but also interest rates, rents, etc. The same adaption is aimed at by measures of state intervention which try to boost prices particularly by restriction of production and of imports. The second method, which has been used in an unprecedented manner during the present depression, attempts to stop the cumulative deflationary process by credit and monetary measures, as well as by public works.The effects of the emergency measures in some of the more important countries are discussed briefly. The author believes that a major part of these measures was necessitated by the course of events, but that their effect will be conflicting and of only short duration.Le but du travail est d'indiquer les idées les plus importantes pour comprendre et juger la politique de crise et de montrer qu'il ne saurait être question de considérer aucune des mesures prises comme un véritable plan. Par politique de crise, on entend les mesures destinées à atténuer ou surmonter une crise économique existante, par opposition à une „politique de conjoncture“ qui tend à une économie sans crise.L'auteur analyse les quatre prémisses fondamentales d'une politique de crise : profondeur de la dépression, degré d'organisation économique, structure sociale et organisation politique du pays atteint par la crise. On distingue deux méthodes employées pour combattre la crise. La politique d'adaptation, sous sa forme libérale, cherche à renforcer l'automatisme du marché, en diminuant les frais de production, etc. Les procédés d'intervention, dans la politique d'adaptation, ont pour objet l'augmentation des prix, avant tout à l'aide de restrictions de production et d'importation. La deuxième méthode, appliquée dans la crise actuelle avec une ampleur jamais encore connue, tâche d'arrêter le processus de déflation par des mouvements contraires. Les moyens principaux sont des mesures qui concernent le crédit et la monnaie, et des travaux publics. L'action d'ensemble de la politique de crise dans quelques pays importants est rapidement étudiée, à la fin de l'article. Encore que l'auteur considère une grande partie des mesures prises contre la crise comme inévitables, il tient leur action pour contradictoire et à courte échéance. (shrink)

Trente-cinq ans après le numéro d'hommage que lui consacrait à sa mort La Nouvelle Revue française, cet ouvrage rassemble une matière inédite sur le philosophe, écrivain et éditeur Brice Parain. Il s'agit, d'une part, de textes et témoignages prononcés lors d'une journée d'études en juin 2002 organisée par la Bibliothèque nationale de France, détentrice de ses archives personnelles. On y a joint, d'autre part, un ensemble de documents éclairant d'un nouveau jour le parcours singulier d'une des grandes figures intellectuelles françaises (...) du siècle dernier. Les analyses des historiens se mêlent ici, documents et archives à l'appui, aux travaux des philosophes et des critiques pour porter un regard plus renseigné sur ses multiples interventions dans la vie intellectuelle, littéraire et politique du pays : son rapport au communisme et aux communistes français, son rôle exact dans l'histoire éditoriale de la NRF, son dialogue avec les nouvelles figures dominantes de la vie intellectuelle de l'après-guerre son célèbre affrontement avec Jean-Paul Sartre est l'épisode le plus souvent cité ; mais il y en aura d'autres... Et voilà bien sûr que, par d'autres voies, on interroge à nouveau, en s'efforçant de la saisir sous tous ses aspects et variations et dans sa grande profondeur, ce qui demeure la grande question de sa vie : qu'est-ce qu'un langage à la mesure et au service de l'homme? Homme de courage et de cœur autant qu'homme de lettres, Parain tire sans doute son opiniâtreté d'une enfance paysanne où l'on ne se payait pas de mots. Les témoignages abondent pour dépeindre la gentillesse, l'ouverture d'esprit, l'obstination aussi du " philosophe paysan " qui n'a jamais rien oublié de la campagne de son enfance. Ni de la Russie, d'ailleurs, qu'il connaissait intimement et dont il contribua à faire connaître les grands auteurs passés et contemporains en menant une politique active de publications et de traductions - des grandes traductions données par la " Pléiade " au Docteur Jivago de Boris Pasternak. Un Français à l'âme slave, donc. Et une personnalité très attachante. (shrink)

À l’origine de ce recueil, un double colloque international, l’un à Lyon, l’autre à Naples, a réuni des spécialistes de philosophes du XVIIe siècle et du XVIIIe siècle pour traiter de l’apport des courants dits "libertins" et, plus largement, de la libre pensée à ceux qu’une historiographie traditionnelle, mais encore vivace, reconnaît comme seuls "philosophes": Hobbes, Descartes, Spinoza, Pascal, Bayle, Leibniz, Kant... Il s’agit donc, d’une part, de reconnaître l’apport de la libre pensée à l’évolution des idées et, d’autre part, (...) de mettre les grands penseurs en dialogue avec le contexte historique qui fut le leur. L’ensemble des interventions met remarquablement en évidence l’importance des arguments de la pensée critique et de la libre pensée à l’âge classique, qu’ils soient acceptés, refusés ou réutilisés, tout en montrant la complexité d’une époque où, malgré la censure régnante, les idées progressent à travers et grâce à un dialogue constant, qu’il soit paisible ou conflictuel, entre les penseurs plus ou moins religieux. --. (shrink)

Poséidon a été maintenu à l’écart de la plupart des travaux qui, s’inspirant de l’anthropologie historique, ont cherché à renouveler la conception des dieux grecs en montrant comment leur action dans le monde doit être comprise comme l’exercice d’une puissance dans des contextes dont les configurations dessinent des champs d’action multiformes. Le dieu reste souvent perçu comme une puissance déchue ou négative. La présente étude vise au contraire à mettre en lumière certains des ressorts, modalités et contextes des interventions de (...) Poséidon en dessinant, par delà la diversité des situations, les contours d’un « paysage poséidonien » où apparaissent quelques traits fondamentaux des modes d’action du dieu. Passages, ouvertures et fermetures, maritimes et terrestres, révèlent les formes d’un « tenir ensemble » que le dieu, parfois en compagnie de géants, exerce en tenant « sous le joug » aussi bien les rivages que les attelages. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 31.4 (2001) 3-10 [Access article in PDF] Can Immanence Explain Social Struggles? Ernesto Laclau Michael Hardt and Antonio Negri. Empire. Cambridge, MA: Harvard UP, 2000. In a recent interview 1 Jacques Rancière opposes his notion of "people" (peuple) 2 to the category of "multitude" as presented by the authors of Empire. As is well known, Rancière differentiates between police and politics, the first being the logic of counting (...) and assigning the population to differential places, and the second the subversion of that differentiating logic through the constitution of an egalitarian discourse which puts into question established identities. "The people" is the specific subject of politics, and this term presupposes a sharp division in the social body which cannot be led back to any kind of immanent unity. Empire, on the contrary, makes immanence its central category and the ultimate ground of the multitude's unity.The main lines of Rancière's critique provide a good starting point for what we have to say about the book. The immanentism of Hardt and Negri would be linked, according to Rancière, to their Nietzschean/Deleuzian ethics of affirmation, which does away with any reactive or negative dimension. Empire would belong, in that respect, to the whole tradition of modern political philosophy, which is profoundly metapolitical: "the kernel of metapolitics is to lead back the precarious artifices of the political scene to the truth of an immanent power which organizes beings in a community and identifies the true community with the grasped and sensible operation of this truth" ["Peuple ou multitudes" 96]. From Hardt and Negri's rejection of any inherent negativity in political subjects, it follows that the power inherent in the multitude has to be a disruptive power, "lodged in all states of domination as its ultimate content, a content destined to destroy all barriers. 'Multitudes' have to be a content whose continent is Empire" ["Peuple ou multitudes" 97]. Disruptive forces operating through a purely immanent movement are what Marxist theory called "productive forces," and there would be, according to Rancière, a strict homology between the place of productive forces and that in which multitudes, as described in Empire, act. Rancière points out that productive forces should not necessarily be understood in any narrow productivist sense: there has been a constant widening of the concept from the strict economism of classical Marxism, to the recent attempts to introduce in it the ensemble of scientific and intellectual abilities, passing through the Leninist attempt to supplement via political intervention a role that productive forces refused to fulfill.I think that Rancière has rightly stressed what I see as the main source of several weaknesses of Empire, including a central one: that within its theoretical framework politics become unthinkable. So I will start from a discussion of its notion of immanence and move later to various other theoretical and political aspects of the book. [End Page 3]Let us start with the authors' discussion of the origins of European modernity. While the usual insistence is on the secularization process, that process would be, "in our view... only a symptom of the primary event of modernity: the affirmation of the powers of this world, the discovery of the plane of immanence. 'Omne ens habet aliquod esse proprium'—every entity has a singular essence. Duns Scotus' affirmation subverts the medieval conception of being as an object of analogical, and thus dualistic predication—a being with one foot in this world and one in a transcendent realm" [Empire 71]. Duns Scotus's insistence on the singularity of being would have initiated an assertion of immanence that the authors describe as a process whose representative names would have been Nicholas of Cusa, Pico della Mirandola, and Bovillus—other names quoted are Bacon and Occam—and whose point of arrival is Spinoza. "By the time we arrive at Spinoza, in fact, the horizon of immanence and the horizon of the democratic political order coincide completely. The plane of immanence is the one on which the powers of singularity are realized and the one on which the truth of the new... (shrink)

Le cinéma occupe une place importante dans l’œuvre du philosophe et esthéticien français Étienne Souriau (1892-1979). Soucieux d’inclure parmi les traditionnels Beaux-arts l’art mécanique nouveau du cinéma, Souriau développe au lendemain de la Seconde Guerre mondiale une pensée ontologique singulière du cinéma dont Christian Metz nous rappelle en 1980 qu’elle ne fonctionne que par interventions. Depuis ses premières tentatives d’études par la méthode cinématographique de 1937, du temps où Souriau enseigne à l’université de Lyon, jusqu’aux pages de son posthume Avenir (...) de la philosophie (1982), en passant par les dix années d’aventure filmologique, cette étude vise donc à réunir l’ensemble de ces interventions et à révéler l’étendue de cette pensée jusqu’à sa postérité. Il s’agit encore d’explorer ces années filmologiques durant lesquelles Souriau dirige un Groupe de recherche au sein de l’Institut de filmologie ; groupe auquel nous devons notamment la paternité du concept actualisé de diégèse. Ce corpus a priori hétérogène regroupe des chapitres d’ouvrage, articles de revues, inédits et archives, et constitue in fine de façon rhizomique ce que nous pouvons désormais nommer : la pensée esthétique du cinéma selon Étienne Souriau. (shrink)

What is the difference between a researcher in philosophy and a philosopher? There are two kinds of answer that we can give to this question. We can say that the difference lies in a sort of internal quality; or, as the authors of this paper do, we can argue that a philosopher would not be a philosopher without the intervention of an ensemble of social actors such as universities, departments, funding, colleagues, editors, journals, media, and so on. In the (...) first section, referring to actor-network theory (ANT), the authors define the philosopher as a Leviathan, i.e. a macro-actor that became macro- not thanks to his/her essence, but because he/she succeeded in translating the interests of other actors. In the second section, it is introduced the notion of digital traces, and the homology between ANT and the image of the social reality we can obtain from a process of extraction, treatment, and (visual) restitution of digital traces. In particular, the authors stress the potential of a digital traces-based scientometric for studying actor-networks related to the academic world, but also its limit. In the third section, the specific case of the actor-networks related to philosopher Paul Ricoeur is considered. First, on the basis of a scientometric analysis of the digital traces contained in the bibliographic database Scopus, and secondly by extending the exploration to digital traces available on the Web via web mapping. In the conclusion, the authors affirm that the merit of their digital hermeneutics consists in bringing forward a «world of the text» which is probably less romantic, but certainly more authentic that the «world of the text» to which Ricoeur has often referred to. (shrink)

Ce volume contient la transcription de plusieurs entretiens radiophoniques : La Tribune de Paris (1946-1948), La Tribune des Temps Modernes (1947), Les Entretiens sur la philosophie (1950-52), et les longs Entretiens avec Georges Charbonnier (1959). Alors que les premiers sont malheureusement donnés sans les interventions des tiers (Sartre, Hyppolite, etc.), qui sont résumées, ceux avec Charbonnier sont livrés in extenso, y compris avec les chutes non retenues lors des émissions radio. Enfin, s’ajoutent à cet ensemble des textes de la main (...) de Merleau-Ponty, il s’agit des interventions dans le Forum de L’Express (1954-54) qui n’avaient pas été retenues par l’auteur lorsqu’il a composé les « Propos » de Signes (1960). L’essentiel du volume est consacré à la politique, et permet de préciser le rôle que Merleau-Ponty assignait au philosophe dans la cité : celui d’un analyste qui ne cherche pas seulement à dévoiler les mensonges des idéologies, mais à montrer ce que les situations peuvent avoir d’ambigu, sans pour autant renoncer à l’idéal de liberté et de justice, par un mélange de pragmatisme et de discours de vérité qui s’adresse directement à la conscience des citoyens et non à telle classe sociale. This volume contains the transcripts of several radio interviews: La Tribune de Paris (1946-1948), La Tribune des Temps Modernes (1947), Les Entretiens sur la philosophie (1950-52), and the lengthy Entretiens avec Georges Charbonnier (1959). While the first few are unfortunately presented without the other person’s responses (Sartre, Hyppolite, etc.), which are summarized, those with Charbonnier are presented verbatim, including the slips not retained in the radio broadcasts. Finally, texts by Merleau-Ponty’s own hand are added to this collection. They are the responses in the Forum of L’Express (1954-54) that had not been retained by the author when he composed the “Propos” of Signs (1960). The bulk of the volume is dedicated to politics and enables the clarification of the role that Merleau-Ponty assigned to the philosopher in the city: that of an analyst who does not just seek to expose the falsehoods of ideologies, but to reveal the potential ambiguity in situations through a mixture of pragmatism and truth speaking that addresses itself directly to the conscience of citizens and not to a particular social class, and all of this without renouncing the ideal of liberty and justice. Questo volume contiene la trascrizione di diverse interviste e colloqui radiofonici: La Tribune de Paris (1946-1948), La Tribune des Temps Modernes (1947), Les Entretiens sur la philosophie (1950-52), e le lunghe interviste di Merleau-Ponty con Georges Charbonnier (1959). Mentre i primi colloqui sono restituiti purtroppo senza gli interventi di terzi (come ad esempio Sartre e Hyppolite, etc.), che vi si trovano solamente riassunti, le interviste con Charbonnier sono invece riportate per esteso, ivi compresi gli errori che erano stati eliminati nelle trasmissioni via radio. Completa il volume una selezione di testi di Merleau-Ponty, in cui sono raccolti gli interventi apparsi nella rubrica Forum de L’Express (1954-54), che non erano confluiti nella sezione « Propos » pubblicata dall’autore in Segni (1960). L’insieme del volume è essenzialmente dedicato alla tematica politica e permette di comprendere il ruolo che Merleau-Ponty assegnava al filosofo rispetto alla città : quello di un analista che non cerca solamente di smascherare le menzogne delle ideologie, ma anche di mostrare l’ambiguità delle circostanze, senza però rinunciare ad un ideale di libertà e di giustizia, con un miscuglio di pragmatismo e di discorso di verità che si rivolge direttamente alla coscienza dei cittadini e non a una certa classe sociale. (shrink)

However much one may wish for nonviolent solutions to the problems of unjust and unrestrained human violence that Glover explores in Humanity, some of those problems at present require violent responses. One cannot read his account of the Clinton administration’s campaign to sabotage efforts to stop the massacre in Rwanda in 1994 – a campaign motivated by fear that American involvement would cost American lives and therefore votes – without concluding that Glover himself believes that military intervention was morally (...) required in that case. Military intervention in another state that is intended to stop one group within that state from brutally persecuting or violating the human rights of members of another group is now known as “humanitarian intervention.” Those against whom the intervention is directed are almost always the government and its supporters, though this is not a necessary feature of humanitarian intervention. It is, however, a conceptual condition of humanitarian intervention that it does not occur at the request or with the consent of the government. The use of force within another state with the consent of the government counts as assistance rather than intervention. The principal reason that humanitarian intervention is contentious is that it seems to violate the target state’s sovereign right to control its own domestic affairs. Because humanitarian intervention is a response to human rights violations within the target state, it is regarded as altogether different from wars of defense against aggression. Indeed, since aggression is normally understood to be war against a state that.. (shrink)

INTERVENTION AND REFLECTION: BASIC ISSUES IN BIOETHICS, 10th Edition offers students a compelling introduction to biomedical ethics by combining riveting human stories with clear explanations of cutting edge scientific research. A collaboration between a nationally-acclaimed bioethicist and a seasoned journalist, this textbook continues to be the most widely used bioethics textbook on the market. Each chapter includes crisp summaries of the relevant ethical theories as well as classic and contemporary articles on the most pressing topics in the field. This (...) edition features new chapters on "Medicine in a Pluralistic Society" and the "Challenge of Global Bioethics. The accessible presentation of the conceptual debate and human dimension of today's biomedical ethics captivates and engages students, whether they are philosophy, nursing or medical majors or have no philosophical or scientific training. (shrink)

Enactivist Interventions is an interdisciplinary work that explores how theories of embodied cognition illuminate many aspects of the mind, including perception, affect, and action. Gallagher argues that the brain is not secluded from the world or isolated in its own processes, but rather is dynamically connected with body and environment.

The on-going debate over the ‘admissible contents of perceptual experience’ concerns the range of properties that human beings are directly acquainted with in perceptual experience. Regarding vision, it is relatively uncontroversial that the following properties can figure in the contents of visual experience: colour, shape, illumination, spatial relations, motion, and texture. The controversy begins when we ask whether any properties besides these figure in visual experience. We argue that ‘ensemble properties’ should be added to the list of visually admissible properties. (...) Ensemble properties are features that belong to a set of perceptible objects as a whole as opposed to the individuals that constitute that set. They include such features as the mean size of an array of shapes or the average emotional expression of an array of faces. Recent work in vision science has yielded compelling evidence that the visual system routinely encodes such properties. We argue that epistemological considerations provide strong reasons to think that these properties figure in visual experience. Judgements about ensemble properties are immediately warranted by our perceptual experience, and the only plausible way that a perceptual experience could confer this warrant is if it confers awareness of ensemble properties. (shrink)

Recent advances in genetic research pose many complex problems for moral and political philosophers. On the one hand, these advances promise great things. Genetic enhancement techniques might allow us to prevent or cure a variety of debilitating diseases. But on the other hand, talk about intervening in people's genetic make-up conjures up memories of the sinister episodes of past eugenic movements. Such movements violated the most basic principles of justice. How can society capitalize on the benefits of genetic intervention (...) and yet avoid the injustices of past eugenic movements? What basic moral principles should guide public policy and individual choice concerning the use of genetic interventions? These important questions are tackled by Allen Buchanan, Dan Brock, Norman Daniels, and Daniel Wikler inFrom Chance to Choice: Genetics and Justice. This book brings together the thoughts of leading scholars in the field and is likely to set the agenda for serious debate on this topic. (shrink)

The classification of medical interventions as either invasive or non-invasive is commonly regarded to be morally important. On the most commonly endorsed account of invasiveness, a medical intervention is invasive if and only if it involves either breaking the skin (‘incision’) or inserting an object into the body (‘insertion’). Building on recent discussions of the concept of invasiveness, we show that this standard account fails to capture three aspects of existing usage of the concept of invasiveness in relation to (...) medical interventions—namely, (1) usage implying that invasiveness comes in degrees, (2) that the invasiveness of an intervention can depend on the characteristics of the salient alternative interventions, and (3) that medical interventions can be invasive in non-physical ways. We then offer the beginnings of a revised account that, we argue, is able to capture a wider range of existing usage. Central to our account is a distinction between two properties: basic invasiveness and threshold invasiveness. We end by assessing what the standard account gets right, and what more needs to be done to complete our schematic account. (shrink)

Sur la décomposition des ensembles de points en parties respectivement congruentes.