The Coalition of Immokalee Workers (CIW) has successfully combated modern-day slavery by transforming the ways that over a dozen major brands, including Taco Bell, Subway, and Wal-Mart, manage their supply chains. The CIW’s efforts over more than 20 years have effectively stopped enslavement practices, including abuses such as wage theft and peonage indebtedness. We conducted a field ethnography, interviews, and archival analyses to understand this success. We find that the CIW employs a decentered, egalitarian, and ensemble approach to their multiplicities (...) of alliances by collectively “animating” themselves and their partners through ensemble leadership. This combination of alliances, along with worker-driven monitoring, brings life to the CIW motto “We are all leaders.” Translating this motto into daily practice is how the CIW virtually eradicates enslavement practices in corporate supply chains. (shrink)

The views on plagiarism of 574 students at four Australian universities operating in Singapore were investigated through a survey and interviews. Analysis of students’ responses to different plagiarism scenarios revealed misconceptions and uncertainties about many aspects of plagiarism. Self-plagiarism and reuse of a friend’s work were acceptable to more than one quarter of the students, and nearly half considered collusion to be a legitimate form of collaboration. One quarter of the students also indicated that they would knowingly plagiarize. This should (...) serve as a wake-up call regarding plagiarism in transnational higher education. Seven measures are recommended to curb plagiarism and foster academic integrity. (shrink)

A casual comment by a student alerted the authors to the existence and prevalence of Internet-based paraphrasing tools. A subsequent quick Google search highlighted the broad range and availability of online paraphrasing tools which offer free ‘services’ to paraphrase large sections of text ranging from sentences, paragraphs, whole articles, book chapters or previously written assignments. The ease of access to online paraphrasing tools provides the potential for students to submit work they have not directly written themselves, or in the case (...) of academics and other authors, to rewrite previously published materials to sidestep self-plagiarism. Students placing trust in online paraphrasing tools as an easy way of complying with the requirement for originality in submissions are at risk in terms of the quality of the output generated and possibly of not achieving the learning outcomes as they may not fully understand the information they have compiled. There are further risks relating to the legitimacy of the outputs in terms of academic integrity and plagiarism. The purpose of this paper is to highlight the existence, development, use and detection of use of Internet based paraphrasing tools. To demonstrate the dangers in using paraphrasing tools an experiment was conducted using some easily accessible Internet-based paraphrasing tools to process part of an existing publication. Two sites are compared to demonstrate the types of differences that exist in the quality of the output from certain paraphrasing algorithms, and the present poor performance of online originality checking services such as Turnitin® to identify and link material processed via machine based paraphrasing tools. The implications for student skills in paraphrasing, academic integrity and the clues to assist staff in identifying the use of online paraphrasing tools are discussed. (shrink)

ABSTRACTThe Norwegian government implemented a comprehensive welfare reform in 2012 to better manage an increasingly care-demanding patient demography while meeting budgetary constraints. This article discusses interdiscursive relationships between policy strategies and language use among rehabilitation professionals. It is based on a synthesis of textual analyses of policy documents and of transcribed interviews to produce complex insights into current rehabilitation discourse. The synthetic product is expressed in the form of two nodal discourses which subsume and articulate in particular ways the constituent (...) discourses of the policies and interviews. One nodal discourse approaches rehabilitation as a clinical practice; the other concerns rehabilitation as a management practice. These discourses serve different purposes. One is based in traditional medical science as a means for political action and relates to the body as an object of government policies and practices. The other relies on the individual... (shrink)

Nurses have moral obligations incurred by membership in the profession to participate knowingly in health policy advocacy. Many barriers have historically hindered nurses from realizing their potential to advance health policy. The contemporary political context sets additional challenges to policy work due to polarization and conflict. Nursing education can help nurses recognize their role in advancing health through political advocacy in a manner that is consistent with disciplinary knowledge and ethical responsibilities. In this paper, the authors describe an exemplar of (...) Elizabeth Barrett's “Power as Knowing Participation in Change” theory as a disciplinary lens within a doctoral nursing health policy course. Barrett (radically) emphasizes “power as freedom” instead of “power as control.” This approach is congruent with nursing disciplinary values and enhances awareness of personal freedom and building collaborative relationships in the policy process. The theory was used in concert with other traditional policy content and frameworks from nursing and other disciplines. We discuss the role of nursing ethics viewed as professional responsibility for policy action, an overview of Barrett's theory, and the design of the course. Four student reflections on how the course influenced their thinking about policy advocacy are included. While not specific to policymaking, Barrett's theory provides a disciplinary grounding to increase students' awareness of freedom and choices in political advocacy participation. Our experience suggests that Barrett's work can be fruitful for enhancing nurses' awareness of choices to participate in change across settings. (shrink)

Pour cerner les caractéristiques récurrentes de la jurislittérature, qui réfléchit la juridicité en littérarité, huit études visent ici à dégager les points cardinaux de son exigeante méditation sur un droit incarné, ainsi que certains tropismes d'écriture qui mettent la juridicité en état de grâce.

Alors que tous les regards sont tournés vers les prototypes de robots-compagnons dont les pays en déclin démographique attendent qu’ils s’occupent des personnes âgées, une révolution silencieuse se déroule dans la gestion des médicaments. Grâce aux robots, la délivrance des médicaments par dose unique va bientôt devenir non seulement possible mais normale, à l’hôpital comme en officine, entrainant de nouvelles transformations dans le travail de pharmaciens et des médecins.

Résumé Les fêtes romaines des « Saturnales » permettaient de reporter la domination au lendemain. La dette a besoin de ses saturnales. Les entreprises en bénéficient depuis longtemps, grâce à de multiples exonérations qui effacent leur dette sociale. Pour les salariés, que personne ne songe à exonérer, la Banque de France propose toutefois des consignes utiles et suggestives, sur quelques moyens pratiques d’échapper aux dettes privées, avant qu’elles nous écrasent. Cet article observe ces deux formes de saturnales bureaucratiques.

In his extended essay "On Grace and Dignity," Friedrich Schiller sets out an important challenge to Kant when he argues that sensibility must play a constitutive role in the ethical life. This paper argues that there is much we can learn from Schiller's "corrective" to Kant's moral theory and Kant's reply to this critique, for what is at stake in their debate are rival conceptions of the proper state of moral health for us as finite rational beings and competing (...) political notions concerning the ideal form of self-governance that we ought to strive to attain. (shrink)

Philosophers often mention Friedrich Schiller as the author of a famous epigram taking aim at Kant’s account of moral motivation: Gladly I serve my friends, but alas I do it with pleasure. Hence I am plagued with doubt that I am not a virtuous person. To this, the answer is given: Surely, your only resource is to try to despise them entirely, And then with aversion do what your duty enjoins. These joking lines capture a natural objection to Kant’s rationalist (...) picture of moral motivation, especially as it appears in the Groundwork of the Metaphysics of Morals. Schiller himself, however, intended his poem as a caricature of Kant’s view, reserving his considered critique of Kant’s practical philosophy for his extended treatise ‘On Grace and Dignity’. It is in this major work that Schiller begins his debate with Kant about the aesthetic aspect of morality, sets out a systematic account of his own ethics, and argues for an account of character according to which the virtuous person is inclined to do her duty and takes pleasure in moral action. This essay aims to highlight the importance of Schiller’s ‘On Grace and Dignity’, which is a valuable resource in relation to contemporary debates about Kant’s moral psychology. Section 1 outlines the main features of Schiller’s concerns with Kantian rationalism. Section 2 surveys a number of recent critical discussions of Schiller’s interpretation of Kant. Finally, Section 3 concludes with some observations about the historical and broader philosophical significance of ‘On Grace and Dignity’. (shrink)

In this vivid memoir, Denis Guénoun excavates his family's past and progressively fills out a portrait of an imposing, enigmatic father. René Guénoun was a teacher and a pioneer, and his secret support for Algerian independence was just one of the many things he did not discuss with his teenaged son. To be Algerian, pro-independence, a French citizen, a Jew, and a Communist were not, to René's mind, dissonant allegiances. He believed Jews and Arabs were bound by an authentic fraternity (...) and could only realize a free future together. René Guénoun called himself a Semite, a word that he felt united Jewish and Arab worlds and best reflected a shared origin. He also believed that Algerians had the same political rights as Frenchmen. Although his Jewish family was rooted in Algeria, he inherited French citizenship and revered the principles of the French Revolution. He taught science in a French lycée in Oran and belonged to the French Communist Party. His steadfast belief in liberty, equality, and fraternity led him into trouble, including prison and exile, yet his failures as an activist never shook his faith in a rational, generous future. René Guénoun was drafted to defend Vichy France's colonies in the Middle East during World War II. At the same time, Vichy barred him and his wife from teaching because they were Jewish. When the British conquered Syria, he was sent home to Oran, and in 1943, after the Allies captured Algeria, he joined the Free French Army and fought in Europe. After the war, both parents did their best to reconcile militant unionism and clandestine party activity with the demands of work and family. The Guénouns had little interest in Israel and considered themselves at home in Algeria; yet because he supported Algerian independence, René Guénoun outraged his French neighbors and was expelled from Algeria by the French paramilitary Organisation Armée Secrète. He spent his final years in Marseille. Gracefully weaving together youthful memories with research into his father's life and times, Denis Guénoun re-creates an Algerian past that proved lovely, intellectually provocative, and dangerous. (shrink)

Anne Pasquier | : Le sermon Dolbeau 26 provient d’un manuscrit datant de la deuxième moitié du xve siècle qui sortit de l’oubli grâce à la publication, en 1990, d’un catalogue de manuscrits de la Stadtbibliothek de Mayence. Découvert par François Dolbeau, ce sermonnaire contient 63 sermons d’Augustin et un de Césaire d’Arles. L’intérêt pour ces oeuvres est d’autant plus grand que plusieurs des sermons sont partiellement ou complètement inédits. C’est le cas du sermon D. 26 en lequel s’élaborent plusieurs (...) réflexions qu’Augustin exprimera par la suite dans la Cité de Dieu. Dans le cadre de cet article, seront examinés les thèmes et les enjeux identitaires que l’on peut déceler en particulier dans les chapitres 1 à 9 de ce sermon. | : The sermon called Dolbeau 26 is part of a manuscript dating from the second half of the 15th century which came out of oblivion thanks to the publication, in 1990, of a catalogue of manuscripts in the Stadtbibliothek Mainz. Discovered by François Dolbeau, this manuscript contains 62 different sermons from Augustine, and one from Caesarius of Arles. The fact that 26 of those sermons from Augustine are partially or completely unknown explains their great interest. This is the case of the sermon D. 26 in which Augustine develops many reflections that will be later expressed in the City of God. In the context of this article, will be examined the identity issues that can be detected particularly in chapters 1-9 of this sermon. (shrink)

The quintessence of Byzantine faith is the twofold identification of the God-Man. Yet, the image of God Jesus Christ and the transcendent Trinity is a one-God concept. Inevitability, I argue Byzantine aesthetics had to recognize God as both anthropomorphous and divine. Since, omission of God’s divinity would verify God as divisible. In line with apophatic theology, Byzantine aesthetics used non-categorizations and non-identifications, what I denominate meta-images, to teach about God’s divinity and that God is. Since 'holy' equals right manner and (...) right teaching about God , anything else would have been heresy. The desired effect of salvation would come to naught if the image did not concur with 'right opinion' . Contemplation and imitation as well as communion with God depend on aesthetics 'of right belief' . God is Beauty and God is Truth, and vice versa. In context of aesthetics, the idea of beauty refers to potential impetus to restore the natural image in the believer. Beauty identifies in deification , spiritual knowledge of the supreme beauty of God. Beauty does not refer to the perishable, but to the imperishable, not to physical strength and vigor, but to spiritual strength, yearning, and purity. Aesthetic approaches that help believers go beyond physical law to divine law, beyond the corporeal mundane to spiritual knowledge are good and beautiful. Interaction of narration, flattened corporeality, inverted perspectives, and meta-images such as light, brilliance, and patterned borders identifies the twofold reality of God and the historical event within and beyond time and space. This interaction of Incarnation and Grace refers to the Beauty of God, the prerequisite for salvation of humankind. (shrink)

L'idée de réforme en islam – ce qu'il est convenu d'appeler en français, depuis les années 1930, le « réformisme musulman » – reste couramment associée aux discours, systèmes de pensée et idéologies qui se développèrent dans les pays musulmans, en gros du milieu du xixe siècle au milieu du xxe siècle, à la fois en réaction à la domination économique, culturelle, militaire et coloniale européenne et grâce au développement des échanges et à la circulation plus rapide des personnes et (...) de l'information. Ce réformisme était constitutif de ce qui était alors perçu comme une renaissance de la pensée et de la production écrite, en arabe nahḍa. Combiné au nationalisme, l'idéal de renaissance plongeait les siècles antérieurs à la rencontre avec l'Europe dans l'obscurité et faisait de l’époque ottomane un temps de déclin. Ceci se traduisit longtemps, sur le plan scientifique, par une grande méconnaissance des xve, xvie, xviie et xviiie siècles. Au prétendu retard pris par le monde musulman à l’époque moderne répondit ainsi un retard historiographique, fort heureusement en voie de comblement depuis près de cinquante ans. (shrink)

L’ouvrage de Camille Dejardin constitue la version remaniée d’un mémoire de Master 2 dirigé par Anne Conchon, qui signe la préface du livre, mémoire récompensé par l’édition 2017 du prix Mnémosyne. Il faut se réjouir ici de l’existence de ce prix qui permet, grâce à la convention établie entre l’association du même nom et les Presses universitaires de Rennes, de porter à la connaissance d’un large lectorat des travaux prometteurs. L’étude menée s’inscrit dans une historiographie actuellement...

L'objet de cette contribution est d'interroger le contexte anthropologique du vocabulaire et de la langue théologique et rituelle que continue à parler Empédocle, au moment où il renverse le Panthéon olympien traditionnel. Contrairement à ceux qui attribuent à la vision d'Empédocle lui-même les éléments théologiques et rituels présents dans le fragment 115, il s'agit de montrer que ces éléments relèvent d'une économie sacrificielle imputée à la religion olympienne et placée sous le joug de Nécessité. En parallèle avec les réflexions orphiques (...) et tragiques de son temps, qu'il remet en perspective, Empédocle dénoncerait notamment l'ambiguïté constitutive du sacré et de la purification qui mine les deux instances que sont l'Alliance et la Querelle en faisant communiquer la Violence et la Grâce de manière à la fois inéluctable et insupportable. À partir des indices offerts par les fragments 30 et 116, une réinterprétation du Cycle empédocléen est proposée qui fait place à l'hypothèse d'une alternance non sacrificielle, vouée aux Charites. The aim of this paper is to question the anthropological context of the theological vocabulary and speech used by Empedocles in his upheaval of the traditional Olympian Pantheon. Contrary to what is often argued by those who assign to Empedocles' own conception the theological and ritual elements present in the fragment 115, we show that these elements belong to the sacrificial economy imputed to the olympian religion and placed under the yoke of Necessity. In a way parallel but also critical to the orphic and tragic thought of his time, Empedocles would denounce especially the constitutive ambiguity of the Sacred and the Purification, which undermines the two instances of Alliance and Quarrel by involving Violence and Grace in a way both ineluctable and unbearable for him. From the indications offered by fragments 30 and 116, a new approach of the empedoclean Cycle is proposed, that gives way to the hypothesis of a non sacrificial alternation dedicated to the Charites. (shrink)

The concept of grace has for better or worse disappeared from our daily experience and aesthetic as well as educational vocabulary. This paper presents briefly Friedrich Schiller’s analysis in Über Anmut und Würde of grace as an expression of an internal morality, i.e. the notion of a beautiful soul found in classical bourgeois Bildung. We then turn to Heinrich von Kleist’s Über das Marionettentheater, which challenges Schiller’s humanism by a provocative presentation of grace as mechanical perfection. The (...) second part of the paper examines the bearing and actuality of Kleist’s text from examples pertaining to athletics/sports, drawing critically on Simon Chritchly’s What We Think about When We Think about Football. The aim is a consideration of where and how grace manifests itself and seems to be something inexplicable and ‘extra’, a gift of the gods or of nature, as it still exists even if it is not easily put into words. (shrink)

Abstract.What we urgently need at the beginning of the twenty‐first century is a christological vision that can shape and inform a new and powerful way of helping humankind to interpret their place within the universe. A christological vision that is unintelligible and uninteresting can have a profoundly deleterious soteriological implication: the orbit of God's saving grace will not be wide enough to encompass the universal place of humankind. Arthur Peacocke's move is clear and to the point: Only when the (...) foundations and universal scope of God's grace are fully established for all of creation, only then can the importance of God's specific work in Jesus the Christ be established. (shrink)

Simone Weil’s concept of gravity (la pesanteur) has received attention from philosophers and interested readers at least since the 1947 publication of La Pesanteur et fa grâce. “Gravity” is a key concept in Weil’s moral and spiritual psychology, and despite the attention Weil’s writings have received, there is ample need for a study that draws together Weil’s scattered references to gravity and demonstrates their cohesion. This article develops a treatment of gravity that seeks to clarify one of the major scientific (...) analogies Weil uses to develop her notion of moral gravity. It is hoped that this approach will furnish a point of departure for interpreting Weil’s obscure and often fragmentary remarks on gravity. In addition, something important can be said about both the difficulties and the promise of Weil’s analogy, and this article offers a few critical comments towards that end. (shrink)

Focusing on the Groundwork and the Critique of Practical Reason, historical and contemporary critics of Kant's rationalist ethical theory accuse him of holding an impoverished moral psychology and an inadequate account of character and virtue. Kant's sharp contrast between duty and inclination and his claim that only action from duty possesses moral worth appear to imply that pro-moral inclination is unnecessary for, if perhaps compatible with, a good will. On traditional accounts of virtue, however, having a good will and possessing (...) virtue require pro-moral emotions and inclinations. Thus, Kant's moral psychology seems at odds with the common view that emotions and appetites are constituent elements within virtue. Kant's defenders have argued that an adequate assessment of these charges must address his theory of virtue, as it is set out in The Doctrine of Virtue, Religion within the Limits of Reason Alone, and the Lectures on Ethics. Yet the prospect for reconstructing a plausible Kantian account of virtue from these tests may appear bleak when we see that Kant conceives of virtue as moral strength of will over recalcitrant inclinations, and characterizes virtue in terms of the autocracy of pure practical reason. For autocracy may seem to require the extirpation or suppression of feelings and inclinations. Indeed, it might seem difficult to distinguish the autocratic agent from the agent who, in Aristotle's terms, is merely continent, or who, in Schiller's terms, possesses dignity, but not grace. But these objections misunderstand autocracy. In the thesis, I argue that the self-mastery constitutive of Kantian virtue involves the cultivation of sensibility according to reason and that emotions and appetites modified and regulated by a proper conception of the moral law play a constructive role within Kantian virtue. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Maurice Blondel on the Practice of Supernatural ReligionAnne M. CarpenterIntroductionMaurice Blondel attended daily Mass to the very end of his life.1 This essay is, in a way, a meditation on this fact. But it is more nearly a confrontation with Blondel's philosophical argument in defense of human action's capacity for affirming the infinite, for "containing" the infinite in its affirmation of the infinite, an affirmation achieved in action's finitude. (...) That is, this is an essay on Blondel's argument for a supernatural religion that can be literally practiced. Much like Blondel's larger philosophical works, this essay spends its time exploring the coordinating ground of supernatural religion, which is the natural world split open in two directions: in its very existence, which is a supposition of what absolutely outstrips its power; in its very action, which in ecstasy takes the shape of a desire for a reversal that it cannot offer itself. So the natural world presupposes the supernatural and desires the supernatural while remaining, of its own power, natural. Blondel makes a theoretical distinction in the universe that, concretely, is a natural–supernatural one committed to a single destiny. This theory and this concreteness cohere in order to make the literal practice of religion both possible and necessary, terms that this essay explains. [End Page 1305]Action: The Problem of Theory and PracticeBlondel's later writing in the 1930s expands on an important paradox that appears in the very early L'Action (1893). That paradox has to do with a distinction between theory—that is, the world of ideas and reflection—and practice, by which Blondel means the concrete world of human action, a world that for Blondel is an expansive range or "body" of action. It is true, after all, that an idea is not a deed. And yet no deed is without its idea, without the mediatory power of the act of consciousness, nor without the mediation of this consciousness's rationality—a further synthesizing act within consciousness—even when the deed contradicts reason. "Hence," says Blondel, "it is because we find in our acts a kind of creative sovereignty that we have a consciousness of ourselves and reason; it is because we are reasonable and conscious of ourselves that we judge ourselves capable of voluntary initiative."2 The paradox, at one angle, is this leap or gap, this difference nevertheless sustained by a mediation, where ideas and deeds are non-identical yet inseparable. At another angle, it is a paradox that a "science of practice" has to straddle, since it studies (as science) what it is not: concrete action (practice). Blondel, whether young or of his latter days, is after the possibility of such a science. He is also after the bond between reasoning and acting. In this section, I also seek that bond, and I make use of Blondel's early and later works together to give a sense not of Blondel's development, but of the Gestalt of his life's work with respect to the bond between thought and action.3The bond first requires the rejection of monism. Though Blondel's stance toward theologies of his day tends to be more well-known among theologians, and therefore filtered through questions of nature and grace and carried through to a rejection of a two-tiered conception of the universe, still, his nearer interlocutors are often monists: modern philosophers and the modern sciences, and their strange compatriots in history, the spiritual movements of the fin de siècle, involving spiritualisms of various kinds, recollected in our popular imagination today in visions of crystal balls and séance tables. The positivism of the modern sciences and of modern (French) philosophy poses a totally self-contained "nature" that can be explained [End Page 1306] without religion, in a form of what English speakers might call "secularism," but which is more accurately filtered through French Republican desires for laïcité.4 While Blondel was writing, there were not only these political and scientific and philosophical trends, but also the semi-pantheistic, variously agnostic religious movements that dominated privileged circles in Europe at the time. These are a kind of... (shrink)

Les missionnaires méthodistes de Gold Coast au XIXe siècle ont analysé la place des femmes dans la société africaine locale en termes de subordination. Dès lors, ils élaborent un discours qui se veut émancipateur et se proposent d'améliorer le statut et la condition des Africaines grâce à l'instruction ou au mariage monogame. Mais le fossé est patent entre théorie et pratique : leur action tend plutôt à renforcer la sujétion des femmes chrétiennes, reléguées à la sphère domestique ; au sein (...) de l'Eglise méthodiste elle-même, les femmes demeurent minoritaires, surtout aux postes de responsabilité. (shrink)

Les missionnaires méthodistes de Gold Coast au XIXe siècle ont analysé la place des femmes dans la société africaine locale en termes de subordination. Dès lors, ils élaborent un discours qui se veut émancipateur et se proposent d'améliorer le statut et la condition des Africaines grâce à l'instruction ou au mariage monogame. Mais le fossé est patent entre théorie et pratique : leur action tend plutôt à renforcer la sujétion des femmes chrétiennes, reléguées à la sphère domestique ; au sein (...) de l'Eglise méthodiste elle-même, les femmes demeurent minoritaires, surtout aux postes de responsabilité. (shrink)

Nous nous proposons dans cet article de questionner la possibilité d’une action avec et grâce à la philosophie, dans le cadre plus spécifique des écoles d’ingénieurs. Si la philosophie est communément perçue comme détachée du monde, elle peut pourtant servir des métiers comme ceux de l’ingénierie. C’est cette idée que met en avant l’UTC (Université de Technologie de Compiègne) en proposant un parcours hybride et original, appelé HuTech, où les futurs ingénieurs suivent une formation exigeante en sciences humaines et notamment (...) en philosophie. Nous nous appuyons dans cet article sur des entretiens avec des personnes de différents milieux, dont certaines issues de ce parcours. Que leur apporte véritablement cette formation? En font-elles usage une fois qu’elles sont entrées dans le « monde du travail »? L’ambition d’enseigner la philosophie, en voulant la mêler à d’autres domaines habituellement considérés comme plus concrets et plus pratiques, est-elle un vœu pieux ou une nouvelle façon d’envisager le rôle de la philosophie dans le monde contemporain? (shrink)

This paper presents a refreshing new reading of Augustine's view on matter. It argues that Augustine's evolving view on matter from the negative to the positive, from the overly simplistic understanding of matter as something purely physical to a nuanced view of spiritual matter, played an essential role in the Confessions. Matter, in this new understanding, accounts for both space and time. As Augustine matured as a thinker, he saw matter's potentiality also positively as possibility for grace for the (...) embodied self and that which creates the depth of our being. Augustine owed this nuanced view of matter partly to its Plotinian origin but he modified it with his lived experience of faith. (shrink)

Anne-Marie Gagné-Julien et Pierre-Olivier Méthot Durant les deux dernières décennies, plusieurs questions classiques de la philosophie de la médecine et de la psychiatrie ont connu un renouvellement. Des angles de recherche jusqu’alors peu explorés font désormais l’objet de vifs débats, et les questions traditionnelles ont été réinterprétées à la lumière de ces nouveaux développements. En examinant ces récents thèmes grâce aux contributions de chercheur.e.s francophones, ce dossier vise à nourrir la progression de cette « nouvelle » philosophie de la médecine (...) et de la psychiatrie, à apporter un éclairage inédit sur certains de ses domaines et de ses objets encore méconnus de même que sur ses courants et ses problématiques émergents, et ainsi à faire avancer des débats classiques sous des angles nouveaux. (shrink)

This paper examines Augustine’s analysis of the possible causes of akrasia and suggests that an implicit two-phased consent process takes place in an akratic decision. This two-phased consent theory revolves around Augustine’s theory of the two wills, one carnal and the other spiritual. Without the help of grace, the fallen will dominated by the carnal will can only choose to sin. After exploration of this two-phased consent theory, the paper turns to examine the accusation made by Julian of Eclanum, (...) a fifth-century Pelagian, and J. Van Oort, a contemporary Augustinian scholar, that Augustine’s doctrine of the two wills and concupiscence led the Church into a Manichaean position. The paper concludes that this accusation fails to hold up, especially when one considers the more nuanced view on the human body and concupiscence in Augustine’s later works. (shrink)

La crise de 2008 est une crise de gouvernance des entreprises, notamment des banques, qui, pour faire des profits élevés, sont allées jusqu’à compromettre leur existence. Comment faire en sorte que l’entreprise ne soit pas seulement préoccupée de maximiser le cours de l’action, alors que jusque dans les sciences sociales, elle est réduite à cela? L’entreprise est apparue à la fin du XIX e siècle pour révolutionner la vie quotidienne grâce aux découvertes scientifiques. L’entreprise est une association de partenaires dans (...) une création collective de modes de vie, dont les partenaires financiers, mais aussi les ingénieurs, les consommateurs, le personnel. Il faut refonder l’entreprise et qu’elle se donne une mission qui exprime son projet à long terme et à laquelle souscrivent les actionnaires. (shrink)

L'étude des blocs appartenant au pilier du char des Rhodiens à Delphes permet d'écarter l'hypothèse que les chevaux de Saint-Marc de Venise viendraient de ce monument et de restituer sur un pilier haut de 6,50 m le quadrige du Soleil tourné vers le temple d'Apollon. Grâce à l'identification de nouveaux éléments de cette offrande, nous pouvons mieux apprécier la puissante originalité de cette consécration qui ne peut être que l'œuvre d'un artiste de premier plan. Des détails techniques amènent à reposer (...) la date du « char d'or » que, pour diverses raisons, il conviendrait mieux de placer dans le dernier quart du IVe s. (shrink)

James Wetzel in his recent book argues that Augustine's statements in 'Contra duas epistulas Pelagianorum' (hereafter, 'C2EP'), especially that "(t)he apostles...were free from consent to evil desire," directly contradict his long-held anti-Pelagian thesis. For in 'C2EP' and his other anti-Pelagian works, Augustine apparently defends the thesis that in this earthly life every human being consents to concupiscence daily. Thus, all need God's forgiveness daily. This is, Augustine argues, the true meaning of the Lord's Prayer. But this seems to contradict Augustine's (...) statement that the apostles "were free from consent to evil desire." By distinguishing different ways that an agent consents to concupiscence, the author argues that this seeming contradiction can be removed. Consequently, Augustine is consistent in his polemic against the Pelagians. (shrink)

For more than fifteen years, Melissa Ann Pinney has been making photographs of girls and women, from infancy to old age, to portray how feminine identity is constructed, taught, and communicated. Her work depicts not only the rites of American womanhood—a prom, a wedding, a baby shower, a tea party—but the informal passages of girlhood: combing a doll's hair, doing laundry with a mother, smoking a cigarette at a state fair. With each view, we gain a greater understanding of the (...) connections between mother and daughter, and by extension the larger world of family, friends, and society. Pinney's approach to interpreting girlhood became more complicated and complex when her daughter, Emma, was born eight years ago. Emma's childhood evoked in Pinney her own girlhood and gave her work new meaning and purpose. Ultimately, Regarding Emma shares with all of us the incremental and the ritualistic changes that take place in a woman's life over time. Her photographs are artistic and social documents that reveal the subtle and bold aspects of feminine identity—documents whose reach will extend well beyond the walls of America's leading galleries and museums into the hearts and homes of everyday Americans. "Melissa Ann Pinney is making powerful art. In matters of light, color, and composition she is flawless. But these are not simply constructions of elements. These photographs bear witness to the speed at which the little girl becomes the old woman, to the fleeting, breathless beauty of childhood, to life itself, which leaves us stunned in its wake."—Ann Patchett, from the Foreword "Melissa Ann Pinney provides a compelling portrait of American girls as they make their way from infancy to adulthood. Using her daughter's childhood as a point of departure, she traces the complex terrain of adolescence and budding femininity. The results are photographs marked by empathy and grace."—Sylvia Wolf, Sondra Gilman Curator of Photography, Whitney Museum of American Art, New York City "These photographs by Melissa Ann Pinney impart a sense of the special and sacred everyday rituals we take for granted. She appreciates at once the transient nature of what she finds and its gravity. Her pictures describe so well the wonder, and beauty, and centrality of the things we know best and the people we see often."—Sandra S. Phillips, Curator of Photography, San Francisco Museum of Modern Art "Melissa Ann Pinney's record of life with her daughter, Emma, adds a new and touching chapter to our knowledge of the lives of women and girls."—Adam Gopnik, author of Paris to the Moon and a staff writer for The New Yorker "Melissa Pinney's passionate, painstaking investigation of the stages of women's lives is impressive for its rigor and courage. Her themes aren't imposed on the pictures or on the women, men, and children who people them; instead, they arise from her attentive study of particularities— of the ways human lives are etched on the surfaces of faces and the positions of bodies in real spaces and places, mundane but radiant. When she turns from the lives of others to her own life, the shift is seamless but the volume swells, the emotions grow more pointed and the paradoxes more painful, joyous, and direct. This is remarkable work by an artist at the height of her powers."—Peter Bacon Hales, author of William Henry Jackson and the Transformation of the American Landscape. (shrink)

Cet article développe la notion d’intentionnalité appropriatrice à partir du comportement spatial masculin grâce au travail précur-seur d’Iris Marion Young sur l’intentionnalité entravée de la motilité et de la spatialité féminines dans « Throwing Like a Girl ». En analysant le phénomène de l’étalement masculin [manspreading] dans les transports en commun, il est question de soulever l’enjeu du partage égalitaire de l’espace public d’un point de vue à la fois phénoménologique et politique. À l’aide de certains chapitres choisis de Justice (...) and the Politics of Difference, j’aborderai l’enjeu des comportements corporels soutenant certains types d’oppressions ainsi que la possibilité de vivre de façon égalitaire lorsqu’on adopte la notion youngienne de différentiation sociale sans exclusion dans les milieux urbains. Beginning from an analysis of masculine spatial comportment, this article develops the notion of appropriative intentionality in order to build upon the ground-breaking work of Iris Marion Young on the inhibited intentionality of feminine motility and spatiality in “Throwing Like a Girl.” The phenomenon of “manspreading” in public transit raises the question of equitably shared public space, from both a phenomenological and a political perspective. Drawing upon select chapters from Justice and the Politics of Difference, I examine how bodily comportment sustains certain types of oppression and explore the possibility of living in an egalitarian manner when we adopt the Youngian notion of social differentiation without ex-clusion in urban settings. (shrink)

This article intends to see to what extend Augustine’s Confessions may correspond to a kind of parrhesia, as analyzed by Michel Foucault about ancient christian writers in Le courage de la vérité. The classical parrhesia is actually subverted in the specific structure of the Confessions : the frankness of the parrhesia is supposed to have an effect on Augustine as author and on his readers, not on the omniscient God – whom Augustine precisely addresses. Furthermore, his trust in God – (...) another manifestation of parrhesia that is expressed by the Latin word fiducia – has biblical roots, but is also renewed by the idea of grace. Nevertheless, we can say that the apologetical and religious aspect of parrhesia which appears in some passages of the Confessions reminds somehow the traditional political use of parrhesia. (shrink)

There is a great deal in Man Machine and Other Writings that will delight the reader. Thomson has managed to capture much of La Mettrie’s wit and poetic use of language, which is no easy task; as La Mettrie himself comments on his “figurative style,” it “is often necessary in order to express better what is felt and to add grace to truth itself”. The central thesis of Man Machine needs little introduction. Inspired by the suggestion in Part 5 (...) of Descartes’s Discourse on Method that animals are machines, La Mettrie extends the metaphor to man. Man is like a watch whose springs and wheels, properly organized, move to perform its function. But before the reader concludes that La Mettrie is embracing Descartes’s reduction of biological phenomena to “lifeless” mechanism, La Mettrie further claims that matter itself cannot tell time. Only a body appropriately organized can have the property of self-motion, and, hence, perform such functions as telling time, or feeling, or thinking. La Mettrie’s primary task is to vitalize Cartesian mechanism to show that self-directed motion could be a property of organized matter: “I believe thought to be so little incompatible with organized matter that it seems to be one of its properties, like electricity, motive power, impenetrability, extension, etc.”. As for how inert, simple matter becomes active and composed of organs, and, in some cases, endowed with feeling and thought, La Mettrie appeals to our ignorance of causes which prevents us from knowing ultimate beginnings or ends. Such ignorance, however, does not prevent us from admitting such “incontrovertible observations” as that organized matter possesses a motive principle, whereas unorganized matter does not. Other themes in the work include his account of the faculty of imagination as the origin of thought, observations in comparative psychology, a sketch of thinking as a symbolic process, and a discussion of whether apes could speak. Man Machine, as Thomson explains in the introduction, is not a formal treatise, but, rather, a loosely structured polemic, often given to rhetorical flourishes. However, where Man Machine falls short on argumentation it will surely provoke and engage the reader. (shrink)

An ideal vision model accounts for behavior and neurophysiology in both naturalistic conditions and designed lab experiments. Unlike psychological theories, artificial neural networks (ANNs) actually perform visual tasks and generate testable predictions for arbitrary inputs. These advantages enable ANNs to engage the entire spectrum of the evidence. Failures of particular models drive progress in a vibrant ANN research program of human vision.

L'article constitue la publication du décor peint des deux tombes de la nécropole de Kom el-Chougafa à Alexandrie. Ces deux tombes, creusées dans les parois d'une salle du second hypogée de Kom el-Chougafa, sont connues depuis le début du siècle, mais leur décor peint, en majeure partie effacé, n'a pu être rendu visible que récemment grâce à l'emploi de la lumière dans le spectre ultraviolet. Chaque tombe est constituée d'une niche qui se compose d'un sarcophage, surmonté de trois parois, et (...) d'un plafond. L'ensemble des parties était recouvert d'un enduit peint. La surface des trois parois est divisée en deux registres : le registre supérieur porte des peintures de style égyptien, tandis que le registre inférieur porte des peintures de style grec. Les scènes égyptiennes représentent, de gauche à droite, l'offrande du faucon (promesse d'immortalité), l'embaumement d'Osiris et la résurrection du dieu. Les scènes grecques, quant à elles, représentent, toujours de gauche à droite, Perséphone cueillant des fleurs avec ses compagnes, l'enlève ment de Perséphone, son retour du monde des morts vers celui des vivants. La correspondance des deux séries de scènes superposées est évidente, comme les têtes de Méduse et de Bès sur la partie/supérieure des pilastres. Différente du « style mixte » — personnages de style grec inclus dans une scène égyptienne — qui caractérise certaines représentations funéraires de l'Alexandrie impériale comme du Fayoum, cette combinaison iconographique est unique. (shrink)