Abstract In initial teacher training, the micro-teaching activities and retroaction have for goals to develop reflexive practitioners and competent professionals with a high professional identity. The double analyze of the teacher’s action – observation of teacher gestures and analysis of retroaction - requires two complementary methods to make the links between interactive and postactive phase. In this article, the authors describe the different training activities, and explain the research approach with an illustration of a concrete case. En formation initiale des (...) enseignants, les activités de micro-enseignement et de rétroaction vidéo ont pour objectif de former des praticiens réflexifs et des professionnels compétents dotés d’une identité forte. La double lecture de l’action, via l’observation des gestes professionnels et l’analyse des traces de réflexivité survenues contenu lors des entretiens de rétroactions, nécessite de mettre en place deux méthodes complémentaires, ceci afin de faire les liens entre phase interactive et phase postactive. Dans cet article, après avoir détaillé le dispositif de formation, les auteurs exposent leurs démarches en les illustrant par le cas concret d’une future enseignante. (shrink)

This paper presents the evaluation and the regulation of an initial teacher training programme which has been investigated from a scientifical point of view. The different researches realized have conduct the trainers to adapt the teacher training programme. These adaptations concern conceptual, pedagogical and methodological aspects. The assessment of the effects of these adaptations over a period of about ten years illustrate the approach that combines research and training and the richness of the double role of the researchers who are (...) also trainers. (shrink)

Antoine Arnauld and Pierre Nicole were philosophers and theologians associated with Port-Royal Abbey, a centre of the Catholic Jansenist movement in seventeenth-century France. Their enormously influential Logic or the Art of Thinking, which went through five editions in their lifetimes, treats topics in logic, language, theory of knowledge and metaphysics, and also articulates the response of 'heretical' Jansenist Catholicism to orthodox Catholic and Protestant views on grace, free will and the sacraments. In attempting to combine the categorical theory of (...) the proposition with a Cartesian account of knowledge, their Logic represents the classical view of judgment which inspired the modern transformation in logic and semantic theory by Frege, Russell, Wittgenstein and recent philosophers. This edition presents a new translation of the text, together with a historical introduction and suggestions for further reading. (shrink)

Laboratoire de Neurosciences Cognitives et Imagerie Ce´re´brale (LENA), Hoˆpital de La Salpeˆtrie`re, Centre National de la Recherche Scientifique (CNRS).

Attention to internal body sensations is practiced in most meditation traditions. Many traditions state that this practice results in increased awareness of internal body sensations, but scientific studies evaluating this claim are lacking. We predicted that experienced meditators would display performance superior to that of nonmeditators on heartbeat detection, a standard noninvasive measure of resting interoceptive awareness. We compared two groups of meditators (Tibetan Buddhist and Kundalini) to an age- and body mass index-matched group of nonmeditators. Contrary to our prediction, (...) we found no evidence that meditators were superior to nonmeditators in the heartbeat detection task, across several sessions and respiratory modulation conditions. Compared to nonmeditators, however, meditators consistently rated their interoceptive performance as superior and the difficulty of the task as easier. These results provide evidence against the notion that practicing attention to internal body sensations, a core feature of meditation, enhances the ability to sense the heartbeat at rest. (shrink)

This paper revisits the debate over whether the study of facilitation requires ecologists to revise their understanding of the relationship between realized and fundamental niches as conceptualized by Hutchinson. Following Rodriguez-Cabal et al., I argue against Bruno et al.’s claim that facilitation can make a species’ realized niche larger than its fundamental niche. However, I also maintain that the abstract Hutchinsonian conceptualization of the niche makes a whole range of facilitative interactions—which I propose to call ameliorative facilitation—invisible to niche-based approaches (...) to the study of ecological communities. I propose a way to incorporate ameliorative facilitation into such approaches. My proposal involves supplementing the Hutchinsonian realized/fundamental dyad with a third concept: the potential niche. This concept was introduced by ecologists studying the effects of environmental change on species distributions, but I show how it could also be fruitfully used in facilitation studies. I argue that this proposed solution is more appealing than Stachowicz’s suggestion that Hutchinson’s realized/fundamental contrast be applied to a spatial-geographical, as opposed to an abstract-conceptual, notion of the niche. (shrink)

PLoS ONE 3(3): e1897. doi:10.1371/journal.pone.

Danchin argues that if scientists can reach a level of understanding of genomes, they will be able to resolve the major biological puzzle of the 21st century: the enigma of the living machine that creates the living machine.

Nietzsche once proclaimed himself the 'Buddha of Europe', and throughout his life Buddhism held enormous interest for him. While he followed Buddhist thinking in demolishing what he regarded as the two-headed delusion of Being and Self, he saw himself as advocating a response to the ensuing nihilist crisis that was diametrically opposed to that of his Indian counterpart. In this book Antoine Panaïoti explores the deep and complex relations between Nietzsche's views and Buddhist philosophy. He discusses the psychological models (...) and theories which underlie their supposedly opposing ethics of 'great health' and explodes the apparent dichotomy between Nietzsche's Dionysian life-affirmation and Buddhist life-negation, arguing for a novel, hybrid response to the challenge of formulating a tenable post-nihilist ethics. His book will interest students and scholars of Nietzsche's philosophy, Buddhist thought and the metaphysical, existential and ethical issues that emerge with the demise of theism. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

La section des Principes de la philosophie du droit concernant « Le Bien et la conscience-morale » développe la dialectique de la subjectivité morale au sens strict. Il s’agit du procès par lequel le point de vue moral subjectif, dès lors qu’il se porte à l’absolu, conduit à l’impossibilité pour la conscience morale formelle de délivrer un critère réel de l’action, de sorte que Hegel déplace le Mal de son lieu traditionnel (le libre arbitre) pour en faire l’un des possibles (...) de la conscience morale elle-même. Trois points sont en outre à noter : 1. la fécondité maintenue, pour une part, de la moralité subjective, qui ne s’épuise pas dans le subjectivisme moral ; 2. l’originalité de ce passage au sein du corpus hégélien : la contradiction ne travaille pas ici la dualité de la conscience (Phénoménologie de l’esprit) ou de l’idée du bien (Science de la logique) et du monde, mais une opposition interne à la volonté, entre sa subjectivité immédiate et son essence abstraite; 3. le rapport Hegel-Kant qui se joue ici, car si la réception du kantisme par Fichte peut faire office de confirmation historique de la dialectique de la conscience morale, c’est au prix de deux déplacements décisifs, l’un opéré par Fichte, l’autre par Hegel lui-même. (shrink)

This essay shows that according to Kant the philosophy of history is a division of physical teleology, which only meaning is to be a confirmation of the moral teleology which grounds and seeks in the physical world a natural grounding for the standpoint of ends which nature itself is always powerless to bring about. The teleology of freedom seeks in the teleology of nature grounds for hope and its actual achievement, yet without ever filling the void of the separation that (...) prohibits all natural accomplishment of right. That explains the effects of rupture one can find in the Kantian texts, and which are only a problem for the continuist reading which is here refused. Finally, it is shown that genuine historical events consist rather in that which within history cannot knowingly be deduced from history, because they precisely escape from the natural world that is their invariable context. (shrink)

Publie en 1683 comme un preambule a la refutation du Traite de la nature et de la grace de Nicolas Malebranche, l'ouvrage Vraies et fausses idees d'Antoine Arnauld (1612-1694) a connu un etonnant destin. Cette defense tres argumentee de la conception cartesienne des idees est peu a peu devenue un texte incontournable dans les debats de philosophie de la connaissance, cite et commente aussi bien par les auteurs classiques que dans les debats anglosaxons contemporains. Ce volume en propose la (...) premiere edition critique annotee en francais. Des annexes apportent en outre quelques outils pour se reperer dans l'important corpus de textes de philosophie de la connaissance rediges par Arnauld. (shrink)

Antoine Pecquet wrote in the eighteenth century during the reign of Louis XV. Although he included Pascal among those he admired, he considered Alexander Pope his true mentor. In Part 1 of "Diverse Thoughts on Man," Pecquet reflects on Man's responsibilities as an individual: in Part 2, on Man's responsibilities as a member of society. Among these responsibilities he includes human and social concerns, such as parental and filial obligations, and the transfer of wealth between generations. In the tradition (...) of Montaigne, Pecquet intended his "Diverse Thoughts on Man" to help his readers learn more about themselves. Although he felt that those who would profit most from his book were readers who had not greatly pondered about themselves, he believed that every reader could find something of value in it. (shrink)

This paper reflects on the presumption that there are distinct ethical differences between the supposedly ‘Anglo-Saxon liberal’ and ‘Latin (Southern European) paternalist’ ethical traditions. The predominance of the bioethical paradigm (principalism) is measured by a comparative analysis of regional moral opinion reflected in nation-state health laws. By looking at the way the ethico-legal concept figures into various national ordinances, we attempt to ascertain the extent and nature of variation (if any) between localities by exploring the understanding and application of principalism’s (...) keystone: patient autonomy. (shrink)

A epistemologia histórico-racionalista de Canguilhem, seu gosto pelo concreto, as áreas a que se refere - a medicina, o estudo da patologia, a fisiologia, a biologia - parecem longe dos grandes estudos metafísicos do "primeiro" Deleuze e de seu interesse pela sistematização conceitual abstrata. Mas nos situaremos aqui num outro nível: o dos problemas e projetos filosóficos. Sobre esse plano, apresentamos o entrecruzamento das leituras do Essai e de Nietzsche et la philosophie, para ver como é esclarecedor: enquanto um Canguilhem (...) menos exclusivamente racionalista aí aparece, vemos na pesquisa filosofia efetivada por Deleuze algo distinto de um gesto que eleva a reflexão a um grau suplementar de abstração. Mais profundamente, tal aproximação coloca sob novas perspectivas a tripla significação da refundação do criticismo kantiano como uma filosofia de valores, de sua relação com uma "filosofia de vida" e de seu ponto culminante na problematização da imagem do pensamento.  . (shrink)

The discovery of the concrete basis for genes, and especially the clarification of mechanisms regulating gene expressions (in particular those that bear on the stepwise processing of hereditary information from the sequences of DNA nucleotides to the proteins) was to give flesh to the concept of a genetic program, for these regulations introduce relationships of order between the various elements of information contained in the genes. These order relations are then revealed during the time-dependent expression of the genetic program. They (...) can lead, in the case of a given program, to a plethora of particular outcomes, because the number of possible combinations rapidly becomes enormous. Since the discoveries of Jacob and Monod, it is clear that the genes specifying the regulatory functions will be responsible for phenotypic variability, especially for the apparently ideal adaptation of a living organism to its environment, and more generally for all the genotype-bound manifestations as they unfold in time. -/- Thus we are led to consider three particular characteristics that allow for the representation of living beings: a program, which summarizes the hereditary constraints and is, in fact, the abstract notion underlying the definition of all individuals in a given class (species); an initial state of the system that represents the context in which the program must express itself at the time of the individual's birth; and a particular outcome of each program, which coincides with individual development. The set of all outcomes constitutes the genetic envelope and allows the essential characteristics of the program to be obtained by induction. Theoretically, a structured set equivalent to the aforementioned one could be reconstructed by providing the program, the initial state, and the totality of the events of the external environment, producing any interaction whatever with the individual. -/- As a consequence, the observation of a phenotype does not tell in any straightforward way, what is the direct consequence of the expression of a particular gene, or of a specific feature of the environment. A phenocopy is a particular example of a phenotype that is the result of a gene expression mimicking a particular gene-directed phenotype, without however corresponding to a pparticular mutation of a known gene. (shrink)

Spiritualism designates a philosophy that lays claim to the separation of mind and body and the ontological and epistemological primacy of the former. In France, it is associated with the names of Victor Cousin and René Descartes, or more precisely with what Cousin made of Descartes as the founding father of a brittle rational psychology, closed off from the positive sciences, and as a critic in respect to the empiricist legacy of the idéologues. Moreover, by considering merely the end result, (...) severed from its polemical genesis, we are prevented from understanding how the category of experience constituted a crucial question for spiritualism itself. Through returning to the origin of these discussions in the 1826 preface to Cousin’s Fragments philosophiques, this essay pursues a threefold path: to show that the public birth of Cousinian spiritualism coincides with the affirmation of applying the experimental method, issuing from Bacon, to the study of facts of consciousness; that Cousin’s later evolution follows a process of radicalization—that is, in this context, of ontologization and of reduction; and that by recovering this genesis, we can distinguish many forms of spiritualisms committed to the experimental method, both in alliance with the early Cousin and against the later Cousin. In this way, we can rediscover the interwoven philosophical links, lost in the process of institutionalization, between metaphysical demands and empiricist concerns, or between “French” philosophy and the legacy of Condillac. (shrink)

Recent brain imaging studies using functional magnetic resonance imaging (fMRI) have implicated insula and anterior cingulate cortices in the empathic response to another’s pain. However, virtually nothing is known about the impact of the voluntary generation of compassion on this network. To investigate these questions we assessed brain activity using fMRI while novice and expert meditation practitioners generated a loving-kindness-compassion meditation state. To probe affective reactivity, we presented emotional and neutral sounds during the meditation and comparison periods. Our main hypothesis (...) was that the concern for others cultivated during this form of meditation enhances affective processing, in particular in response to sounds of distress, and that this response to emotional sounds is modulated by the degree of meditation training. The presentation of the emotional sounds was associated with increased pupil diameter and activation of limbic regions (insula and cingulate cortices) during meditation (versus rest). During meditation, activation in insula was greater during presentation of negative sounds than positive or neutral sounds in expert than it was in novice meditators. The strength of activation in insula was also associated with self-reported intensity of the meditation for both groups. These results support the role of the limbic circuitry in emotion sharing. The comparison between meditation vs. rest states between experts and novices also showed increased activation in amygdala, right temporo-parietal junction (TPJ), and right posterior superior temporal sulcus (pSTS) in response to all sounds, suggesting, greater detection of the emotional sounds, and enhanced mentation in response to emotional human vocalizations for experts than novices during meditation. Together these data indicate that the mental expertise to cultivate positive emotion alters the activation of circuitries previously linked to empathy and theory of mind in response to emotional stimuli.. (shrink)

Malgré un renouveau d'intérêt pour les techniques de fabrication des sculptures grecques, certaines questions n'ont encore fait l'objet d'aucune recherche détaillée : c'est le cas pour les têtes travaillées séparément à l'époque archaïque. Les trois principaux modes de raccord de la tête sur le tronc (par goujon, par tenon et mortaise, dans une cuvette d'encastrement) sont successivement présentés, avec de nouveaux dessins réalisés au musée de l'Acropole. La relation entre la pratique d'une technique particulière et une aire géographique apparaît clairement (...) : Athènes pour les deux premiers modes de raccord (surtout le second), la Grèce de l'Est pour le troisième; dans ce dernier groupe, la grande koré du sanctuaire d'Athéna à Erythrées mérite une attention particulière, et le rapprochement entre cette œuvre et les statues du célèbre sculpteur Endoios que Pausanias a vues à cet endroit doit être sérieusement pris en considération. (shrink)

La partie supérieure d'une grande amphore Bichrome découverte en 1987 dans le sanctuaire d'Aphrodite à Amathonte est décorée sur une face de deux taureaux respirant une fleur qui encadrent une inscription syllabique, sur l'autre d'un taureau marchant vers un «arbre de vie» et un arbre. Ce décor exceptionnel s'inspire étroitement des ivoires du type de Nimroud et des coupes en argent chypro-phéniciennes, ce qui situe probablement le vase dans.

In the following article, starting from a progressive understanding of his own subjectivity, a determining factor in developing his capacity to listen to adolescents, the author puts forward the hypothesis that a professional position he describes as "in-between" requires rigor and flexibility, enabling professionals to remain permeable to the unconscious mobilizations of the adolescent-subjects as well as to his own. The author will draw on the results of a longitudinal, partnership-based study that he conducted with ten adolescents, from 2015 to (...) 2020, involving a team of specialized prevention educators. More specifically, the author will retrospectively analyze some excerpts from his encounter with one of the teenagers to reveal possible ways in which a "professional of the social bond" might adopt a rigorous in-between position. (shrink)

This article offers an analysis of ecologist Charles Elton’s “functional” concept of the niche and of the notion of function implicitly associated with it. It does so in part by situating Elton’s niche concept within the broader context of the “functionalist-interactionist” approach to ecology he introduced, and in relation to his views on the relationship between ecology and evolution. This involves criticizing the common claim that Elton’s idea of species as fulfilling functional roles within ecological communities committed him to an (...) idea of communities as units of selection. While such a claim implicitly attributes to Elton an understanding of function along the lines of the selected-effects theory of function advocated by many biologists and philosophers of biology, Elton’s use of the niche concept, I maintain, involves an understanding of function more along the lines of alternative nonselectionist theories such as the causal-role, goal-contribution, and organizational theories. I also briefly discuss how ecologists after Elton also tend to have typically adopted a nonselectionist understanding of the function concept, similar to his. (shrink)

This paper discusses Millstein’s criticism of the consensus view formed against selected-effects ecological functions. I argue that Millstein’s defense of coevolution-based selected-effects ecological functions applies to a notion of function as an activity, whereas proponents of the consensus view are concerned with a notion of ecological function as the contribution of an organism, population, species, or abiotic item to the maintenance of its community and/or the functioning of its ecosystem. Millstein’s arguments hence do not invalidate the consensus view but draw (...) attention to a notion of function that has been neglected in philosophical discussions and that deserves more attention. (shrink)

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

Zygon®, Volume 56, Issue 4, Page 846-873, December 2021.

"Le roseau pensant, les deux infinis, le pari ou le nez de Cléopâtre : les Pensées renferment tant de formules et d'images inoubliables. Pascal fut un virtuose de la langue française, mais d'abord un mathématicien et un physicien incomparable, et encore un philosophe et un théologien hors pair. Plusieurs de ses sentences sont inscrites dans le cerveau de tout Français : "Le silence éternel de ces espaces infinis m'effraie" ; Qui veut faire l'ange fait la bête" ; "Le coeur a (...) ses raisons, que la raison ne connaît point". Au moins depuis Chateaubriand, nous négligeons que les Pensées offrent les rudiments d'une Apologie de la religion chrétienne", et Pascal représente pour nous l'homme moderne partagé entre la science et la foi, soumis au tragique du Dieu caché et à l'angoisse de la condition humaine. On devrait mettre dans le journal, moi je ne sais pas, les... Pensées de Pascal", disait le Swann de Proust. C'est un peu ce que nous avons tenté de faire dans cet Été avec Pascal."--Page 4 of cover. (shrink)

Dans le chapitre 12 de son TTP, Spinoza définit le sacré de la sorte : « Mérite le nom de sacré et de divin ce qui est destiné à l'exercice de la piété et de la religion et ce caractère sacré demeurera attaché à une chose aussi longtemps seulement que les hommes s'en serviront religieusement ». De par cette définition première qui fait relever le sacré de la religion, Spinoza est en train d'exclure le sacré du domaine de la vérité (...) qui est propre à la philosophie. Quant à sa lecture désacralisante de la Bible, bien qu'elle s'appuie sur sa philosophie pour nier au surnaturel son existence, c'est par le biais de sa « méthode historico-critique », qu'elle va permettre à Spinoza d'atteindre son but. La question du sacré est donc loin d'être pour Spinoza une question de simple piété ou de soumission au divin. Elle est au contraire une source de problèmes. Cet article voudrait montrer comment Spinoza comprend ce problème, et d'examiner la solution qu'il y propose à travers son programme de désacralisation radicale de l'Écriture.In the 12th chapter of his Tractatus theologico-politicus, Spinoza defines the sacred in this way: “A thing is called sacred and Divine when it is designed for promoting piety, and continues sacred so long as it is religiously used: if the users cease to be pious, the thing ceases to be sacred”. By this first definition that situates the sacred in the realm of religion, Spinoza is excluding the sacred from the domain of the truth proper to philosophy. As for his desacralizing reading of the Bible, though it denies, on the basis of his philosophy, any existence to the supernatural, it is thanks to the “historico-critical method” that this reading will enable Spinoza to attain his goal. For Spinoza, the question of the sacred is therefore far from being a question of simple piety or submission to the divine. On the contrary, it is a source of problems. This article will attempt to show how Spinoza deals with this situation and to examine the solution he proposes through his program of radical desacralisation of the Scriptures. (shrink)