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  1.  30
    Human Evolution and the Origins of Hierarchies: The State of Nature.Benoît Dubreuil (ed.) - 2010 - Cambridge University Press.
    In this book, Benoît Dubreuil explores the creation and destruction of hierarchies in human evolution. Combining the methods of archaeology, anthropology, cognitive neuroscience and primatology, he offers a natural history of hierarchies from the point of view of both cultural and biological evolution. This volume explains why dominance hierarchies typical of primate societies disappeared in the human lineage and why the emergence of large-scale societies during the Neolithic period implied increased social differentiation, the creation of status hierarchies, and, eventually, political (...)
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  2. Paleolithic public goods games: Why human culture and cooperation did not evolve in one step.Benoît Dubreuil - 2010 - Biology and Philosophy 25 (1):53-73.
    It is widely agreed that humans have specific abilities for cooperation and culture that evolved since their split with their last common ancestor with chimpanzees. Many uncertainties remain, however, about the exact moment in the human lineage when these abilities evolved. This article argues that cooperation and culture did not evolve in one step in the human lineage and that the capacity to stick to long-term and risky cooperative arrangements evolved before properly modern culture. I present evidence that Homo heidelbergensis (...)
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  3. Punitive emotions and Norm violations.Benoît Dubreuil - 2010 - Philosophical Explorations 13 (1):35 – 50.
    The recent literature on social norms has stressed the centrality of emotions in explaining punishment and norm enforcement. This article discusses four negative emotions (righteous anger, indignation, contempt, and disgust) and examines their relationship to punitive behavior. I argue that righteous anger and indignation are both punitive emotions strictly speaking, but induce punishments of different intensity and have distinct elicitors. Contempt and disgust, for their part, cannot be straightforwardly considered punitive emotions, although they often blend with a colder form of (...)
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  4.  87
    Leaving Politics: Bios, Zōē, Life.Laurent Dubreuil & Clarissa C. Eagle - 2006 - Diacritics 36 (2):83-98.
    This article explores the category of biopolitics through the use Roberto Esposito and Giorgio Agamben make of two Greek words, bios and ōē. In particular, I argue that the separation of bios and ōē as introduced in Homo Sacer has no "natural" nor "lingual" relevance. The exposition of such a fabulous antinomy simply ruins the historical matter of Agamben's discourse on biopolitics. Here, Esposito's research could be read as an attempt to found the category of biopolitics anew without repeating the (...)
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  5.  70
    An empirical survey on biobanking of human genetic material and data in six EU countries.Isabelle Hirtzlin, Christine Dubreuil, Nathalie Préaubert, Jenny Duchier, Brigitte Jansen, Jürgen Simon, Paula Lobatao De Faria, Anna Perez-Lezaun, Bert Visser, Garrath D. Williams, Anne Cambon-Thomsen & The Eurogenbank Consortium - 2003 - European Journal of Human Genetics 11:475–488.
    Biobanks correspond to different situations: research and technological development, medical diagnosis or therapeutic activities. Their status is not clearly defined. We aimed to investigate human biobanking in Europe, particularly in relation to organisational, economic and ethical issues in various national contexts. Data from a survey in six EU countries were collected as part of a European Research Project examining human and non-human biobanking. A total of 147 institutions concerned with biobanking of human samples and data were investigated by questionnaires and (...)
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  6. Folk Epistemology as Normative Social Cognition.Benoit Hardy-Vallée & Benoît Dubreuil - 2010 - Review of Philosophy and Psychology 1 (4):483-498.
    Research on folk epistemology usually takes place within one of two different paradigms. The first is centered on epistemic theories or, in other words, the way people think about knowledge. The second is centered on epistemic intuitions, that is, the way people intuitively distinguish knowledge from belief. In this paper, we argue that insufficient attention has been paid to the connection between the two paradigms, as well as to the mechanisms that underlie the use of both epistemic intuitions and theories. (...)
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  7. Anger and Morality.Benoît Dubreuil - 2015 - Topoi 34 (2):475-482.
    The emotion of anger has a long love–hate relationship with morality. On the one hand, anger often motivates us to sanction wrongdoing and uphold demanding moral standards. On the other hand, it can prompt aggression behaviors that are at odds with morality and even lead to moral disasters. This article describes this complex relationship. I argue that the intensity of anger elicited by moral transgressions is highly sensitive to key variables, including the identity of the person wronged, the nature of (...)
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  8.  40
    Moraliser les conventions.Benoit Dubreuil - 2011 - Dialogue 50 (2):261-280.
    ABSTRACT : Many philosophers and psychologists think that moral norms have a different nature as rules from convention: while we are obliged to respect moral norms because of what they are in themselves, our respect for conventions depends on our attitude toward a particular social context. I question this distinction between moral norms and conventions and argue that conventions depend on social context because the context structures the agents’ expectations, sets reference points for the assessment of gains and losses, and (...)
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  9.  20
    Images >> Jean-Xavier Renaud.Laurent Dubreuil - 2022 - Diacritics 50 (3):150-156.
    Renaud, the illuminator. Renaud, the chronicler. “JXR” is not exactly recording facts and documents, although he often paints on the basis of “found images,” taking digital photos he collects from websites as a basis for his own work. He is not an archivist either, although he uses collage and routinely incorporates pictures or logotypes into his digital drawings. The chronicling work remains. In Renaud’s oeuvre, the times are being shown in all their glorious stupidity. An optimist nevertheless, the artist exhibits (...)
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  10. Are moral norms distinct from social norms? A critical assessment of Jon Elster and Cristina Bicchieri.Benoît Dubreuil & Jean-François Grégoire - 2013 - Theory and Decision 75 (1):137-152.
    This article offers a critical assessment of Cristina Bicchieri and Jon Elster’s recent attempt to distinguish between social, moral, and quasi-moral norms. Although their typologies present interesting differences, they both distinguish types of norms on the basis of the way in which context, and especially other agents’ expectations and behavior, shapes one’s preference to comply with norms. We argue that both typologies should be abandoned because they fail to capture causally relevant features of norms. We nevertheless emphasize that both Bicchieri (...)
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  11.  25
    Ici la Dédalie.Marc Aymes & Dubreuil - 2015 - Labyrinthe 41:9-87.
    L’origine du monde C’est une île comme il en existe des centaines, peut-être des milliers d’autres au milieu du Pacifique. Située à un bras de mer de l’île Butaritari, sur son versant méridional, elle ne se distingue par aucune caractéristique particulière. Sauf peut-être qu’elle n’a aucune existence officielle : dans cette zone, les cartes ne mentionnent que les confettis d’atolls encerclant les îles Marshall, dont elle est la proche voisine. Il paraît cependant qu’on peut l’apercevoir sur d...
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  12.  13
    Archeology and the language-ready brain.Benoît Dubreuil & Christopher Stuart Henshilwood - forthcoming - Language and Cognition.
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  13. Fight Club et la culture du psycho-pathologique.BenoÎt Dubreuil - 2001 - Phares 2 (2).
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  14.  13
    Bookmarking genes for activation in condensed mitotic chromosomes.Ronald R. Dubreuil & Tatyana Grushko - 1998 - Bioessays 20 (4):275-279.
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  15.  11
    Introduction.Laurent Dubreuil & Diane Berrett Brown - forthcoming - Diacritics 40 (1):iii-iii.
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  16.  43
    L’individualisme de Jon Elster : une position méthodologique ou ontologique1?Benoît Dubreuil - 2010 - Philosophiques 37 (2):509-526.
    En épistémologie des sciences sociales, Jon Elster est connu pour sa défense de l’individualisme méthodologique et sa critique des explications de haut niveau. Cette note critique la plus récente formulation de sa position . D’une part, nous montrons que les problèmes relatifs aux explications au niveau agrégé s’appliquent également aux explications en termes de mécanismes psychologiques, privilégiées par Elster. Si les mécanismes psychologiques contribuent à l’explication en sciences sociales, ce n’est pas parce qu’ils font explicitement référence à des états intentionnels, (...)
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  17.  40
    Les fruits symboliques. Sur le « vol des poires » d'Augustin (Confessions, II).Laurent Dubreuil - 2001 - Rue Descartes 32 (2):61-76.
  18.  35
    La grande scène des primates.Laurent Dubreuil - 2012 - Labyrinthe 38 (38):81-102.
    Peut-être que je devrais commencer par cette scène. Je me retrouve avec des inconnus dans le grand hall intérieur d’un bâtiment aux aspects brutalistes. En face de nous se situe l’autre partie de la construction, rendue visible par de longues baies vitrées, et où réside une famille. Lorsqu’à l’automne 2010, je suis en ce lieu, à attendre pour la première fois ce qui est clairement mis en scène comme une apparition, je connais bien les différents acteurs par des livres et (...)
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  19.  8
    Le refus de la politique.Laurent Dubreuil - 2012 - Paris: Hermann.
    Non, tout n'est pas politique. Il faut sans doute vivre en compagnie des autres, avec des lois et des forces de coercition pour garantir la subsistance commune. Mais cela ne constitue que les conditions du niveau de vie dont la chose publique s'occupe (souvent si mal): il nous reste alors a rendre nos existences vivables. Pour preparer l'insurrection de vivre, ne comptons guere sur la representation nationale, les lois du marche, la technologie, les comportements citoyens, ni non plus les derniers (...)
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  20.  70
    No Title available: Dialogue.BenoîT Dubreuil - 2009 - Dialogue 48 (4):902-905.
  21.  26
    On Experimental Criticism: Cognition, Evolution, and Literary Theory.Laurent Dubreuil - 2009 - Diacritics 39 (1):3-23.
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  22.  20
    On Poetry and Mind.Laurent Dubreuil - 2015 - Diacritics 43 (1):64-80.
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  23.  14
    Poetry and mind: tractatus poetico-philosophicus.Laurent Dubreuil - 2018 - New York, NY: Fordham University Press.
    "What one cannot compute, one must poetize." So concludes this remarkable sequence of propositions on the centrality of poetry for what we call cognition. Developed through brief, lucid, and eloquent logical elaborations that are punctuated by incisive readings of a range of poems--Western and non-Western, low culture and high--Poetry and Mind offers to theorists and practitioners of literature, together with logicians and cognitive scientists, a more sophisticated account of the extraordinary regimes of human mental experience. Poetry grants us the ability (...)
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  24.  9
    Preamble to Apolitics.Laurent Dubreuil & Ioana Vartolomei - 2009 - Diacritics 39 (2):5-20.
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  25.  23
    Réponse à mes critiques.Benoît Dubreuil - 2012 - Philosophiques 39 (1):285-293.
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  26.  12
    Structure and evolution of the actin crosslinking proteins.Ronald R. Dubreuil - 1991 - Bioessays 13 (5):219-226.
    The actin crosslinking proteins exhibit marked diversity in size and shape and crosslink actin filaments in different ways. Amino acid sequence analysis of many of these proteins has provided clues to the origin of their diversity. Spectrin, α‐actinin, ABP‐120, ABP‐280, fimbrin, and dystrophin share a homologous sequence segment that is implicated as the common actin binding domain. The remainder of each protein consists of repetitive and non‐repetitive sequence segments that have been shuffled and multiplied in evolution to produce a variety (...)
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  27.  59
    Strong reciprocity and the emergence of large-scale societies.Benoît Dubreuil - 2008 - Philosophy of the Social Sciences 38 (2):192-210.
    The paper defends the idea that strong reciprocity, although it accounts for the existence of deep cooperation among humans, has difficulty explaining why humans lived for most of their history in band-size groups and why the emergence of larger societies was accompanied by increased social differentiation and political centralization. The paper argues that the costs of incurring an altruistic punishment rise in large groups and that the emergence of large-scale societies depends on the creation of institutions that render control of (...)
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  28.  6
    To Our Readers.Laurent Dubreuil - 2009 - Diacritics 39 (2):3-3.
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  29.  11
    The Refusal of Politics.Laurent Dubreuil & Cory Browning - 2016 - Edinburgh University Press.
    Dubreuil provocatively proposes an extremist rethinking of the limits of politics - toward a break from politics, the political and policies. He calls for a refusal of politics, suggesting a form of apolitics that would make our lives more liveable. The first chapter situates the refusal of politics in relation to different contemporary theoretical attempts to renew politics, and makes the case for a greater rupture. The second moment takes up what is liveable in life by way of apolitical experience, (...)
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  30.  10
    Vocabulaire et autocensure.Laurent Dubreuil - 2020 - Cités 82 (2):131-135.
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  31.  34
    Réconcilier le formel et le causal : le rôle de la neuroéconomie.Benoit Hardy-Vallee & Benoît Dubreuil - 2009 - Revue de Philosophie Économique 2 (2):25-46.
  32.  16
    Editorial: VIA Character Strengths: Theory, Research and Practice.Hadassah Littman-Ovadia, Philippe Dubreuil, Maria Christina Meyers & Pavel Freidlin - 2021 - Frontiers in Psychology 12.
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  33.  36
    For the Love of the Game: Moral Ambivalence and Justification Work in Consuming Violence. [REVIEW]Clément Dubreuil, Delphine Dion & Stéphane Borraz - 2023 - Journal of Business Ethics 186 (3):675-694.
    Drawing on Butler’s theoretical background, research on the ethics of violence has focused on the importance of dominant society-wide schemes and norms in building individuals’ moral sense of violence. Studies explain how violence is normalized and made socially acceptable. In our analysis, we build on the pragmatic sociology of Boltanski and Thévenot that places particular importance on the fact that fairness must always be appreciated in situations and provide a “grammar” to describe competing normative approaches. Studying rugby, we show how (...)
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  34. A Cooperative Species: Human Reciprocity and its Evolution, S. Bowles and H. Gintis. Princeton University Press, 2011, xii + 262 pages. [REVIEW]Benoît Dubreuil - 2012 - Economics and Philosophy 28 (3):423-428.
    Book Reviews Benoît Dubreuil, Economics and Philosophy, FirstView Article.
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  35.  54
    Explaining the Brain: Mechanisms and the Mosaic Unity of Neurosciences, by Carl F. Craver. [REVIEW]Benoît Dubreuil - 2010 - European Journal of Philosophy 18 (3):471-474.
  36.  38
    Joëlle Proust, La nature de la volonté, Paris, Gallimard, 2005, 363 pages.Joëlle Proust, La nature de la volonté, Paris, Gallimard, 2005, 363 pages. [REVIEW]Benoît Dubreuil - 2006 - Philosophiques 33 (2):545-549.
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  37.  30
    Martin Gibert, L’imagination en morale, Hermann, Paris, 2014, 293 p.Martin Gibert, L’imagination en morale, Hermann, Paris, 2014, 293 p. [REVIEW]Benoit Dubreuil - 2015 - Philosophiques 42 (1):207-212.
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  38.  62
    Moral Minds. [REVIEW]Benoît Dubreuil - 2008 - Dialogue 47 (2):404-407.
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  39.  41
    Michael Tomasello, Why We Cooperate ? Cambridge (MA), MIT Press, 2009, 208 p.Michael Tomasello, Why We Cooperate ? Cambridge (MA), MIT Press, 2009, 208 p. [REVIEW]Benoît Dubreuil - 2010 - Philosophiques 37 (2):556-559.
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  40.  42
    Nicolas Baumard, Comment nous sommes devenus moraux. Une histoire naturelle du bien et du mal, Paris, Odile Jacob, 2010, 320 p.Nicolas Baumard, Comment nous sommes devenus moraux. Une histoire naturelle du bien et du mal, Paris, Odile Jacob, 2010, 320 p. [REVIEW]Benoît Dubreuil - 2011 - Philosophiques 38 (2):597-601.
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