The original versions of the five papers in this Symposium were delivered and discussed at a workshop at the University of Minnesota Law School on Criminal Responsibility and its History. One of the aims of the workshop was to bring together scholars working on the history of the criminal law and scholars whose main focus is on issues in normative criminal law theory, to explore the ways in which they can learn from each other, and to promote a kind of (...) dialogue between historical and normative theorising that is still too rare. Elizabeth Kamali’s exploration of the idea of felony in early English law, and Thomas A Green’s work on the Anglo-American jury, remind us of the importance of looking at the history of our contemporary institutions and concepts: we can understand the law that we now have only by attending to continuities and discontinuities in thought and practice that have marked its long, complex political and social history. Informed by the institutional and conceptual fram .. (shrink)

Mr. F. is a fifty‐year‐old father of two school‐aged daughters. Six years ago, he received a double lung transplant because he was suffering from interstitial lung disease, a fatal illness that causes suffocation by progressive scarring of the lungs. He is now experiencing chronic rejection of the transplant and is being considered to receive another. Without it, he is expected to survive only a year and a half. With it, his prognosis will improve, but the numbers are still not good. (...) Three years after his lung transplant, Mr. F. stopped attending his office visits. For a period of sixteen months he went without the studies and attention essential to posttransplant care. He stopped performing the required daily self‐monitoring of his lung function about eight months after his transplant, but he has maintained a regular exercise regimen. While lost to follow‐up, he continued to take his immunosuppressant medications, but he stopped taking medicine to control his high blood pressure because of its expense. (shrink)

Sharing of experimental clinical research data usually happens between individuals or research groups rather than via public repositories, in part due to the need to protect research participant privacy. This approach to data sharing makes it difficult to connect journal articles with their underlying datasets and is often insufficient for ensuring access to data in the long term. Voluntary data sharing services such as the Yale Open Data Access (YODA) and Clinical Study Data Request (CSDR) projects have increased accessibility to (...) clinical datasets for secondary uses while protecting patient privacy and the legitimacy of secondary analyses but these resources are generally disconnected from journal articles—where researchers typically search for reliable information to inform future research. New scholarly journal and article types dedicated to increasing accessibility of research data have emerged in recent years and, in general, journals are developing stronger links with data repositories. There is a need for increased collaboration between journals, data repositories, researchers, funders, and voluntary data sharing services to increase the visibility and reliability of clinical research. Using the journal Scientific Data as a case study, we propose and show examples of changes to the format and peer-review process for journal articles to more robustly link them to data that are only available on request. We also propose additional features for data repositories to better accommodate non-public clinical datasets, including Data Use Agreements (DUAs). (shrink)

ChatGPT has taken the academic community by storm (Cotton, Cotton, and Shipway 2023; Cox and Tzoc 2023; Sullivan, Kelly, and McLaughlan 2023). Since its release in November 2022, chatGPT has predic...

The Ontology for Biomedical Investigations (OBI) is an ontology that provides terms with precisely defined meanings to describe all aspects of how investigations in the biological and medical domains are conducted. OBI re-uses ontologies that provide a representation of biomedical knowledge from the Open Biological and Biomedical Ontologies (OBO) project and adds the ability to describe how this knowledge was derived. We here describe the state of OBI and several applications that are using it, such as adding semantic expressivity to (...) existing databases, building data entry forms, and enabling interoperability between knowledge resources. OBI covers all phases of the investigation process, such as planning, execution and reporting. It represents information and material entities that participate in these processes, as well as roles and functions. Prior to OBI, it was not possible to use a single internally consistent resource that could be applied to multiple types of experiments for these applications. OBI has made this possible by creating terms for entities involved in biological and medical investigations and by importing parts of other biomedical ontologies such as GO, Chemical Entities of Biological Interest (ChEBI) and Phenotype Attribute and Trait Ontology (PATO) without altering their meaning. OBI is being used in a wide range of projects covering genomics, multi-omics, immunology, and catalogs of services. OBI has also spawned other ontologies (Information Artifact Ontology) and methods for importing parts of ontologies (Minimum information to reference an external ontology term (MIREOT)). The OBI project is an open cross-disciplinary collaborative effort, encompassing multiple research communities from around the globe. To date, OBI has created 2366 classes and 40 relations along with textual and formal definitions. The OBI Consortium maintains a web resource providing details on the people, policies, and issues being addressed in association with OBI. (shrink)

The value of any kind of data is greatly enhanced when it exists in a form that allows it to be integrated with other data. One approach to integration is through the annotation of multiple bodies of data using common controlled vocabularies or ‘ontologies’. Unfortunately, the very success of this approach has led to a proliferation of ontologies which itself creates obstacles to integration. The Open Biomedical Ontologies (OBO) consortium has set in train a strategy to overcome this problem. Existing (...) OBO ontologies, including the Gene Ontology, are undergoing a process of coordinated reform and new ontologies being created on the basis of an evolving set of shared principles governing ontology development. The result is an expanding family of ontologies designed to be interoperable, logically well-formed, and to incorporate accurate representations of biological reality. We describe the OBO Foundry initiative, and provide guidelines for those who might wish to become involved. (shrink)

Over the course of human life, health care decision‐making is often interdependent. In this article, we use “interdependence” to refer to patients’ engagement of nonclinicians—for example, family members or trusted friends—to reach health care decisions. Interdependence, we suggest, is common for patients in all stages of life, from early childhood to late adulthood. This view contrasts with the common bioethical assumption that medical decisions are either wholly independent or dependent and that independence or dependence is tightly coupled with a person's (...) decision‐making capacity. In this article, we array various approaches to decision‐making along a continuum of interdependence. An appreciation of this continuum can empower patients and elucidate ethical challenges that arise when people transition between different kinds of interdependence across the life span. (shrink)

È frequente in Borges il riferimento a Dante come a uno degli scrittori fondamentali per la creazione della propria poetica. I suoi Saggi danteschi e, in particolare, Il falso problema di Ugolino, consentono di rintracciare alcuni degli aspetti più pregnanti del legame che Borges stabilisce tra sé e lo scrittore toscano e di fare luce su alcuni dei principi chiave che guidano la poetica borgesiana. In particolare, l’episodio di Ugolino e, più precisamente, il verso , in cui Dante trasmette l’eterna (...) oscillante immagine di Ugolino [che] divora e non divora gli amati cadaveri, costituisce per Borges una delle massime espressioni di un principio estetico fondamentale per la propria poetica: la capacità di esprimere i fatti tramite allusioni – evitando quindi di limitarne le possibili infinite biforcazioni – piuttosto che attraverso la mera esposizione circostanziata. (shrink)

This article provides ethical guidance on using race in health research as a variable or in defining the study population. To this end, a plain, non-exhaustive checklist is provided for researchers and research ethics committees, preceded by a brief introduction on the need for justification when using race as a variable or in defining a study population, the problem of exoticism, that distinctions pertain between race, ethnicity and ancestry, the problematic naming of races, and that race does not serve well (...) as a presumed biological construct in genetic research. (shrink)

All'origine di questo scritto vi è un'immagine: l'idea di Eva come traduzione di Adamo. Per creare Eva è necessario tradurre Adamo. Intraducibilità e irriducibilità come condizione stessa, e non limite, della parola umana declinata nei suoi diversi e innumerevoli linguaggi.

I. L'absence du monde humain -- II. Techno-nature élémentaire -- III. Résider dans la techno-imagination.

Jacques Derrida a formulé une importante critique du concept de tolérance hérité des Lumières. Évidemment, il ne recommande pas l’intolérance, mais il en appelle à une autre forme de tolérance réinterprétée dans le cadre d’une éthique plus générale de l’hospitalité. La parution en 2021 du volume 1 de son séminaire Hospitalité (EHESS, 1995-1996) permet de préciser ses concepts de l’hospitalité conditionnelle et de l’hospitalité inconditionnelle, ainsi que leur enchevêtrement aporétique. Cet article présente son concept d’hospitalité au-delà de la tolérance, mais (...) découvre aussi une in/tolérance au cœur de l’hospitalité. Celle-ci est enracinée dans le concept de vie que Derrida examine en termes d’auto-immunité : ce sont les réactions de la tolérance et de l’intolérance propres à la vie qui mettent à mal la pensée de l’hospitalité, en sorte que la pensée de l’hospitalité présuppose une in/tolérance qu’elle commande de surpasser. (shrink)

L’article examine la question philosophique de la fin du monde en comparant son traitement par Jacques Derrida et par Martin Heidegger. Nous résumons d’abord le concept heideggérien du monde. Après cela, nous présentons la pensée derridienne de la fin du monde comme sa déconstruction. Derrida oppose notamment à Heidegger l’idée de la mort de l’autre comme «fin du monde chaque fois unique». Dans «No apocalypse, not now», il examine également l’idée de la destruction sans reste du monde et de l’humanité, (...) qui ouvre la dimension de l’avenir autrement que chez Heidegger. Dans la dernière partie, en partant des termes Entweltlichung et Unwelt, nous présentons la pensée heideggérienne de la fin du monde: celle-ci n’est pas une figure de l’avenir mais une herméneutique de la désintégration du monde actuel. Pour finir, nous ouvrons la question de l’expression adéquate de la fin du monde. (shrink)

De l'antiquité à la Renaissance, la notion de certitude est au coeur de la structuration de la pensée. Cet ouvrage réunit les contributions de spécialistes, qui explorent tous la littérature latine en mettant cette notion à l'épreuve de différentes disciplines et époques.

L’article présente un regard synthétique sur les enjeux de la philosophie de la nature de l’idéalisme allemand. Il montre pourquoi la philosophie hégélienne de la nature doit être lue non pas seulement comme la chute de l’idée dans une extériorité sans esprit, mais aussi comme la chance de l’esprit qui veut penser le réel tel qu’il est. Il compare cela à l’opposition de la gravité et de la lumière dans la philosophie de la nature de Schelling, et fait finalement une (...) hypothèse sur l’utilité de la Naturphilosophie aujourd’hui. (shrink)

L’enjeu de ce recueil est de contribuer à repenser la notion de limite, en l’envisageant sous les différentes figures, philosophiques, écologiques, politiques, que lui confère notre présent. Comme le montrent, sous des modalités diverses, les contributions de ce collectif, la limite peut et doit être conçue en dehors des valeurs négatives – borne, restriction ou frontière –, qui en affaiblissent la portée. Elle peut alors être pensée sur le fond de cet illimité où s’ouvre la question même du dehors. Si (...) la finitude demeure la condition de l’existence, de l’art et de la pensée, assumer notre condition finie ne consiste donc pas à se murer dans le connu, mais bien à en transgresser les bornes, et ce faisant, à s’illimiter. Au plus loin de la fermeture des frontières que prônent certaines politiques, ou de la certitude dogmatique dans laquelle certains cherchent à réassurer leur pensée, la limite ne vit que de son rapport fécond à l’illimité. Interrogeant l’existence, la politique, l’art – autant dire, la pensée même –, les textes de ce recueil mettent au jour un certain don de l’illimité. (shrink)

Cet article présente la conception hégélienne de la vie naturelle comme limite : la nature est la limite de l’esprit, et le vivant est une limite en soi. Examiné surtout dans l’animal, « vivre » équivaut à tracer les limites du vivant, dont on voit ainsi la plasticité fondamentale. La finitude du vivant se traduit en une imagination purement sensible, qui se réalise dans la création d’un espace-temps singulier ; le sens qui dirige cette activité vise à reproduire une existence, (...) non une forme, ce qui en fait plus un terme qu’un but de la téléologie animale. Or, si la nature vivante est la limite de l’esprit, peut-elle « surprendre » celui-ci ? Si la « surprise » dit l’apparition de l’inouï depuis la création libre, elle ne le peut pas, car la plasticité naturelle ne produit que la contingence de l’existence et de l’entendement. Mais la contingence ne soumet pas pour autant la nature intégralement à l’idée : en ce sens, la nature reste pour Hegel l’ « énigme » qui tient l’esprit en éveil.The article presents Hegel’s conception of natural life as a limit : nature is the limit of spirit, and the living being is a limit as such. Examined above all in the animal, life is the tracing of the limits of the living being, whose fundamental plasticity becomes manifest. The living being’s finitude is conveyed in its purely sensible imagination, which realises itself in the creation of a singular space-time ; the sense directing this activity aims at reproducing an existence, not a form, and such a sense is rather the end than the aim of animal teleology. Now, if living nature is spirit’s limit, can it « surprise » the latter ? It cannot, if « surprise » means the apparition of an unprecedented possibility of a free creation, for natural plasticity can only produce the contingencies of existence and understanding. But neither does the contingency of nature subjugate it integrally to idea : in this sense, nature remains for Hegel the « enigma » that keeps spirit awake. (shrink)

L'A. esamina i commentari al De anima di Filopono, dello pseudo-Filopono e dello pseudo-Simplicio.

La traduction latine des Dialoghi della historia du philosophe néo-platonicien Francesco Patrizi da Cherso est publiée à Bâle en 1570. L’étude de la circulation de ce texte et des choix de traduction permet de mieux comprendre la réception des artes historicae italiennes dans le Nord de l’Europe et les fluctuations ou limites du latin face à la montée en puissance de l’italien vernaculaire comme langue philosophique.

Life is characterized by a selectivity for asymmetric molecules. A great deal of theoretical and experimental work has yet to explain why living organisms utilize only L‐amino acids in proteins and D‐sugars in RNA and DNA. Also unknown is how a form of life based on asymmetric molecules evolved from an environment containing a racemic mixture of prebiotic molecules. By what mechanism did this selectivity for asymmetric molecules take place?

La traduction latine des Dialoghi della historia du philosophe néo-platonicien Francesco Patrizi da Cherso est publiée à Bâle en 1570. L’étude de la circulation de ce texte et des choix de traduction permet de mieux comprendre la réception des artes historicae italiennes dans le Nord de l’Europe et les fluctuations ou limites du latin face à la montée en puissance de l’italien vernaculaire comme langue philosophique.

La traduction de l'epistrophe grecque en conversio latine a pu laisser entendre une continuite entre le retour des philosophies grecques neoplatoniciennes et l'evenement religieux proprement chretien de la conversion. Le paradigme en serait le passage de Plotin a Augustin. Mais peut-on oublier que les grecques classiques n'ont pas d'ethique du repentir et que, sans ce rapport au temps de la faute, la constitution de soi n'a ni le meme sens ni le meme lieu? C'est le travail du Centre A.J. Festugiere (...) de Paris X-Nanterre sur les entrecroisements et reprises entre philosophie et religion qui est a l'origine des etudes rassemblees en cet ouvrage. Que nous voyions apparaitre aujourd'hui une nouvelle forme de repentir publique convie a mieux distinguer deux modeles de constitution de soi qui se reconnaissent en ce que l'accent porte tantot sur l'etre et tantot sur le temps. (shrink)