Le roi et la reine de France font compte à part : si la séparation du roi et de la reine comme mode habituel de vie de couple princier est bien actée à la fin du Moyen Âge, qu’en était-il au xiiie siècle, c’est-à-dire au moment de l’émergence de l’hôtel réginal? Si la question des institutions et de l’entourage royaux a fait l’objet d’une attention renouvelée ces dernières années elle n’a pas vraiment concerné l’hôtel de la reine. Pourtant la naissance (...) de cet hôtel dans le royaume de France est peut-être à replacer dans un contexte bien plus politique que les historiens ne le laissaient à penser. En effet, l’étude de la personnalité de Marguerite de Provence (1221‑1295) mérite de soulever d’intéressants questionnements en lien avec cette thématique. Il s’agit également d’élaborer une réflexion sur la chronologie de l’apparition institutionnelle de l’hôtel réginal, indépendamment de celui du roi, et de montrer que Marguerite de Provence est probablement la première reine en Occident à en posséder un. (shrink)

Open Access: This paper will connect literature on epistemic injustice with literature on victims and perpetrators, to argue that in addition to considering the credibility deficit suffered by many victims, we should also consider the credibility excess accorded to many perpetrators. Epistemic injustice, as discussed by Miranda Fricker, considers ways in which someone might be wronged in their capacity as a knower. Testimonial injustice occurs when there is a credibility deficit as a result of identity-prejudicial stereotypes. However, criticisms of Fricker (...) have pointed out that credibility is part of a more complex system that includes both deficits and excesses. I will use these points to argue that we should look closer at sources of credibility excess in cases of sexual assault. This means that in addition to considering sources of victim blaming by looking at ways in which “ideal” victims are constructed, we also need to consider ways in which “ideal” perpetrators are constructed. (shrink)

Audrey Rousseau La recherche de formes de rétablissement à la suite d’événements difficiles, voire traumatiques, implique souvent de considérer la parole comme un moteur de transformation personnelle et sociale. À partir de préoccupations éthiques et épistémologiques d’une chercheuse non autochtone menant une recherche collaborative au sujet des disparitions et des assassinats de femmes et de filles autochtones en Abitibi-Témiscamingue, cet article interroge plus précisément l’association fréquente entre l’expression du souvenir et la recherche d’un « mieux-être ». Après avoir introduit (...) les assises de cette recherche, qui se fonde sur l’oralité comme mode de transmission des savoirs entre générations, j’explorerai certaines conceptions du mieux-être et de la guérison tirées de la littérature scientifique autochtone. Puis, à partir du postulat relationnel au fondement du pouvoir du storytelling chez les Premières Nations, je révélerai deux conceptions des récits-histoires : l’une les concevant comme des « médecines » qui rassemblent les forces des ancêtres, l’autre les traitant comme des enseignements valorisant l’identité culturelle et les savoirs traditionnels. En terminant, j’aborderai certaines tensions relatives à la volonté d’éclairer des problèmes complexes, tout en réfléchissant aux conditions de l’écoute de ces récits-histoires et aux défis de représenter et d’interpréter ces savoirs expérientiels. (shrink)

With vast new scientific and technological powers, we face unprecedented choices for which traditional ethics provide little direct guidance. What role can the religious community play in addressing the ethical and theological issues that even science now acknowledges as urgent?Chapman's work forges a method for integrating ethical reasoning with scientific data, focusing on four issues -- cloning, genetic engineering, patenting of life, and environmental alteration. For each, she reviews the work of religious thinkers, assesses the roles of the religious community, (...) considers relevant confessional differences, determines how traditional theological and ethical concepts can be clarified, reformulated, and "operationalized" to meet the questions, and finally she formulates helpful methodological options. She calls for a scientifically informed religious ethics built dialogically from concepts in both science and theology. (shrink)

Volume 20, Issue 8, August 2020, Page 49-50.

There are many good reasons to learn about the lives of people who have less social privilege than we do. We might want to understand their circumstances in order to have informed opinions on social policy, or to make our institutions more inclusive. We might also want to cultivate empathy for its own sake. Much of this knowledge is gained through social scientific or humanistic research into others' lives. The entitlement to theorize about or study the lives of marginalized others (...) is often granted under the presumption of academic freedom. This paper will not question whether academic freedom licenses us to do so in the first place ; instead, I will... (shrink)

The logical empiricists often appear as a foil for feminist theories. Their emphasis on the individualistic nature of knowledge and on the value-neutrality of science seems directly opposed to most feminist concerns. However, several recent works have highlighted aspects of Carnap's views that make him seem like much less of a straightforwardly positivist thinker. Certain of these aspects lend themselves to feminist concerns much more than the stereotypical picture would imply.

We conjecture that corporate social responsibility can be indicative of managerial ethics and integrity and examine whether equity investors and financial analysts consider CSR performance when they assess firms’ disclosures of actual and forecasted earnings. We find that only adverse CSR performance affects investors’ assessments of these disclosures. In contrast, we find that both positive and adverse CSR performance affect analysts’ forecast revisions in response to firms’ disclosures. We also find that firms with adverse CSR performance exhibit lower disclosure quality (...) and earnings persistence, but do not find that firms with positive CSR performance exhibit higher levels of both measures. This asymmetric result is consistent with investors’, but not analysts’, assessments of the effect of CSR performance on corporate disclosures. Our results are robust to using a three-stage least squares approach to address endogeneity concerns and to a battery of robustness and sensitivity analyses. Overall, our findings suggest that investors and analysts consider CSR when assessing the information in earnings-related corporate disclosures. (shrink)

This is a paper about model-building and overfitting in normative ethics. Overfitting is recognized as a methodological error in modeling in the philosophy of science and scientific practice, but this concern has not been brought to bear on the practice of normative ethics. I first argue that moral inquiry shares similarities with scientific inquiry in that both may productively rely on model-building, and, as such, overfitting worries should apply to both fields. I then offer a diagnosis of the problems of (...) overfitting in moral inquiry and explain how our current practice seems worryingly susceptible to such problems. I conclude by giving suggestions for how we might avoid overfitting when doing normative ethics. (shrink)

Janice Moulton's “The Adversary Method: A Philosophical Paradigm” articulated several criticisms of the popular idea of philosophy as adversarial debate. Moulton criticizes it on epistemic grounds, arguing that philosophy's overreliance on adversarial debate is to the detriment of its goals. Some, notably Trudy Govier, have argued in favor of at least a minimal adversariality, governed by norms of respectful argumentation. This paper suggests that Govier's faith in these norms is misplaced, because it neglects the social circumstances of the arguers. While (...) some authors have argued that politeness and aggression apply differently to those of different genders, this paper extends that analysis to social identities other than gender. In fact, given certain assumptions about the philosophy of language, engagement in polite adversarial debate may not even be possible for people occupying certain social locations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Body and Soul in the Philosophy of Plotinus AUDREY N. M. RICH BEFORE THE TIME Of Aristotle, there had been no serious philosophical enquiry into the relation existing between the body and the soul. Admittedly, in those Dialogues of Plato in which the problem of Motion begins to assume importance, something approaching a scientific interest in the question starts to emerge. In the Phaedrus, for instance, the soul (...) is considered as the source of all bodily movement and change,1 and in the Timaeus, the interaction of body and soul is given some attention and a special bodily organ allotted to each phase of the tripartite soul (69c-71a). But it is fair to say that on the whole, Plato does not give the impression of being vitally concerned about the soul-body relation. In fact, in the Phaedo, he makes it abundantly clear that he views such an association as morally regrettable rather than scientifically interesting; at this stage of his thought, he prefers, like Socrates, to ignore such questions as those discussed by Empedocles and Alcmaeon, namely, "whether we think with the blood, or whether it is the brain that is the seat of sensation" (96b). Thus, to some extent Plato merits the censure of Aristotle who, in the De Anirna (I:1,407b15-18), ranks him among those who "associate the soul with and place it in the body without specifying why this is so and how the body is conditioned." In Aristotle's opinion, examination of the soul-body connection is essential: "for it is by this association that the one acts and the other is acted upon, that the one moves and the other is moved; and no such mutual relation is found in haphazard combinations" (407b 18-21). Now there is a strong likelihood that Aristotle's criticism of Plato on this point may have led Plotinus to take up the problem to some extent neglected by his master. He must have known the De Anima, probably through the commentaries of Alexander of Aphrodisias which, we know, were read in his school along with the writings of other Peripatetics like Aspasius and Adrastus2; and although he did not himself envisage the soul-body relation in Aristotelian terms, nevertheless his whole enquiry into the subject is deeply colored by the language and influence of the De Anirna. Of course, Plotinus is much too loyal a Platonist to remain untouched by the dualism of the t245c-e; cp. Laws X: 898c5. ~Porphyry, Life of Plotinus, c. 15. [q 2 HISTORY OF PHILOSOPHY Phaedo, and the undertone of suspicion and hostility toward the body which is lacking in the De Anima but present in much of Plato, runs right through the Enneads of Plotinus. In fact, almost the last words of his final treatise on psychology reveal that this uneasy attitude persists to the end: "Life in the body," he says, "is in itself evil.''~ Strictly speaking, however, the extreme dualism of a Dialogue like the Phaedo has no real place in Plotinus' system. In his view, both body and soul are alike descended from the primal Absolute or One; each represents a different stage in the evolution of plurality from unity; soul is an earlier stage, body, a later; and though soul does not require body in order to exist, nevertheless, without body, it could never come forth fTom the intelligible realm to display its powers in the visible universe (IV: 3.9). Thus, because body is, in a sense, necessary to soul, because, figuratively speaking, it is the only "place" appropriate for the soul's occupation (IV: 3.9), it is impossible to view the relation between body and soul as one of unmitigated hostility. For to some extent, body and soul imply each other. On the cosmic level indeed, they never exist apart. For though we may speak of the "ensoulment" (~Ft~c0oLg) of the cosmos, because the cosmos is, in fact, eternal and uncreated, there never was a time when its soul and its body were dissociated (IV : 3.9). In the case of the human soul and body, however, matters are rather different, since it is evident that the two were separate... (shrink)

Plato’s Allegory of the Cave is both a staple in the philosopher’s diet and the lesson that is often difficult to digest. In this paper, I describe one way to teach the Sun, Line, and Cave analogies in reference to students’ personal past experiences. After first learning about Plato’s metaphysics and epistemology through reading Republic VI-VII, students are asked to reflect upon a time in their lives when they emerged from a particular “cave of ignorance.” In reflecting on this experience, (...) students are encouraged to consider how each aspect of the line analogy might be represented in their own experience. Students also consider the epistemological experience turning towards that which is more real. In so doing, students gain a deeper understanding of these lessons by connecting new, abstract, and difficult information to information that is so familiar, it is remembered and not merely imagined. Putting Plato’s theories into the context of their own learning experiences facilitates students’ comprehension of the different levels of being and cognition, their interrelation, and the psychological process of increasing understanding. (shrink)

This paper explores one of the major issues before transitional societies, the balance among truth, justice, and/or reconciliation. It focusses on the role of truth commissions, with an emphasis on the experience of South Africa. A central thesis of the paper is that establishing a shared truth that documents the causes, nature, and extent of severe and gross human rights abuses and/or collective violence under antecedent regimes is a prerequisite for achieving accountability, meaningful reconciliation, and a foundation for a common (...) future. It develops and applies an approach to reconciliation based on and extending Donald Shriver's concept of "political forgiveness.". (shrink)

As scholars revisit the profound words of John Dewey, an acclaimed American philosopher and intellectual, the impact of his writings is often discussed within the context of peacebuilding. Although Dewey supported American military involvement in World War I, he did so with caution. His main objective was to establish a lasting peace based on the principles President Woodrow Wilson put forth as part of his Fourteen Points. Dewey supported it as a "war to end all wars" and "to make the (...) world safe for democracy." During World War I, Dewey used his pragmatic philosophy to try to influence both leaders and laymen regarding the possibilities of world peace, through American military participation, in order... (shrink)

Cet article d'histoire éditoriale fait le point sur les neuf éditions de l'anthologie titrée Cantiques de Maisonfleur, de 1580 à 1613, son expansion et ses recompositions, et sur son éclatement dans d'autres recueils de 1591 à 1621. La coprésence de poèmes dus à des auteurs de cour connus comme catholiques et à des poèmes de spiritualité réformée ou écrits par des poètes réformés (pasteurs) fait l'objet d'un examen sous l'angle de la construction éditoriale. Selon notre hypothèse, le recueil essaie moins (...) d'unir les deux confessions qu'il ne tente de concilier le statut de sujet du roi de France, attaché à la monarchie des Valois, et de fidèle réformé. Poètes présents dans l'anthologie : Jérôme de Maisonfleur, Valagre, T. de Sautemont, Marin Le Saulx, Yves Rouspeau, A. de La Roche-Chandieu, Belleau, Du Bellay, Ronsard, Desportes, Malherbe, Bertaud, Du Perron, Pibrac, A. Favre, et autres. (shrink)

La traduction, à partir de 1840, des Cours d’esthétique de Hegel par Charles Bénard joue un rôle de premier plan dans l’introduction de l’esthétique et, plus généralement, de la philosophie allemande en France. Pour éclairer le sens et la portée de ce transfert linguistique et théorique, on prêtera attention aux écrits de Bénard dans lesquels il expose quels sont, selon lui, les indispensables apports et aussi les limites de l’approche hégélienne du point de vue de l’esthétique métaphysique française. On s’intéressera (...) également à ses choix de traduction qui, parce qu’ils sont en même temps des choix théoriques, concernent directement la réception de la philosophie hégélienne de l’art et sa compréhension par le cercle de Victor Cousin. (shrink)

Erratum to: Int J Semiot Law DOI 10.1007/s11196-014-9376-7Dans la publication originale de cet article, l’auteur n’a pas cité le titre correct de la thèse de philosophie de Stefan Goltzberg.A la dernière phrase du premier paragraphe, il ne faut pas lire «il a écrit une thèse de philosophie intitulé Théorie et histoire de la philosophie du droit, philosophie du droit de Chaïm Perelman, de Theodor Viehweg, de Roscoe Pound» mais bien «il a écrit une thèse de philosophie intitulée Théorie bidimensionnelle de (...) l’argumentation. Définition, Présomption, Argument A fortiori». (shrink)

The study's purpose was to estimate the variety of foods consumed within standard and ethnic food categories by three groups of women between 18 and 35 years of age. Foreign-born Chinese women [N = 21], Chinese-American women [N = 20] and white American women [N = 23] kept 4-day food records, after instruction. Analysis of variance showed that the mean number of different foods consumed by the foreign-born Chinese was significantly [p < 0.05] lower than those eaten by the other (...) two groups for breads/cereals, dairy products, ethnic foods, fats, meats, sweets/sugars, and vegetable categories. White American women consumed significantly more dairy products and legumes/nuts than either of the groups of Chinese women. Diets of the Chinese-American women were more nutrient dense than those of the women in the other groups, containing significantly more energy, riboflavin, iron, folacin, and calcium than those of the foreign-born Chinese women. The percentage of kilocalories derived from fat [33–34%] did not differ among groups. 95% of foreign-born and 85% of Chinese-American women affirmed their ethnic identification by consuming foods belonging to Chinese cuisine; whereas, the percentage [30%] of white American women selecting Chinese food was significantly lower. Mexican and Italian foods were selected by significantly more white and Chinese-American women than by foreign-born Chinese women. Approximately 20% of both groups of Chinese women, but 49% of white American subjects, ate Japanese food. Chinese-American women retained a preference for Chinese food, similar to that of the foreign-born Chinese women. However, the Chinese-American women consumed cheeses, legumes, raw vegetables in salads, and foods from Italian and Mexican cuisines, indicating their acceptance of foods commonly consumed by white American women. Dietary acculturation among the Chinese-American women improved their diets over those of the foreign-born Chinese women and these results support the theory that consumption of a greater variety of foods increases nutrient density of diets. (shrink)

Literature on women's labor force participation traditionally divides women's activities into one of two categories: participants and nonparticipants. This article examines whether this dichotomization provides an adequate summary of women's employment patterns. Longitudinal data are used to examine employment sequences of American mothers for 2 to 10 years following the birth of their first child. The data indicate that beyond the first few postbirth years, a division of women's employment patterns into two groups fails to encompass the patterns of a (...) large proportion of mothers. Further, the results indicate that there are important differences by race in the role sequences followed by women. The findings of this study emphasize that women follow substantially more diverse life paths than is often recognized in the literature and that a dynamic perspective of women's employment participation over time is needed. (shrink)

Aristotle maintains that vicious people are blameworthy despite their moral ignorance, since becoming vicious was up to them and whatever is up to us we are able to do or not do. However, one’s upbringing shapes one’s moral character. Together, these claims invite an objection I call the horrible childhood challenge. According to this objection, vicious adults who suffered horrible childhoods through which they were taught to adopt bad ends as though they were good should not be held accountable for (...) their vice. Aristotle’s likely answer to this challenge reveals that, for Aristotle, a minimal degree of rationality is necessary for moral responsibility. I argue that, for Aristotle, a vicious agent is responsible for her vice only if 1) she is rational, which implies 2) she grasps a specific basic principle, thus consenting to become a certain kind of person through action. The thoroughly bad who satisfy both claims are moral idiots; those who do not may be blameless brutes. (shrink)

An ad hominem fallacy is committed when an individual employs an irrelevant personal attack against an opponent instead of addressing that opponent’s argument. Many discussions of such fallacies discuss judgments of relevance about such personal attacks, and consider how we might distinguish those that are relevant from those that are not. This paper will argue that the literature on bias and testimony can helpfully contribute to that analysis. This will highlight ways in which biases, particularly unconscious biases, can make ad (...) hominem fallacies seem effective, even when the irrelevance is recognized. (shrink)

Based on 12 in-depth, semi-structured interviews, this study explores the attitudes of news media professionals toward Codes of Practice and guidelines and how they may conflict in the coverage of murder-suicide incidents. There is a dearth of research in this area, even though four organizations in Ireland have issued guidelines on how journalists should report on cases of this nature. This study found that news media professionals have a largely positive attitude toward guidelines and codes; however, news media conventions and (...) routines can conflict with recommendations. Furthermore, the interview subjects’ sense of duty to the public, to provide a full and frank disclosure of information often outweighed their responsibility to any guide or code in the context of covering cases of murder-suicide. This raises critical issues for the coverage of cases of this nature, particularly when news values clash with Codes of Practice and guidelines. (shrink)

In this article, we present a Critical Discourse Analysis (CDA) of the online discussion board posts of a group of elementary educators as they discussed their interpretations of four historical timelines that presented different – sometimes complementary and sometimes contradictory – information about the goals of the Lewis & Clark expedition and its effects on Native populations. This activity was one part of a virtual professional development course on anti-racist critical literacy pedagogy for K-8 teachers, which was structured around three (...) key concepts: 1) considering multiple perspectives can disrupt common understandings of texts; 2) issues of power determine what is present and absent in the stories authors tell; and 3) texts are social constructions that can be deconstructed and reconstructed. The teachers featured in this article worked in the same urban district and throughout their discussion, we found that they perpetuated discourses of Whiteness while simultaneously attempting to disrupt them. However, we also found discursive reconstructive potential in the ways one teacher responded to her assumptions being interrupted by a course facilitator, as well as the value of using CDA to examine teacher language. Our findings point to further directions for teacher educators working to foster racial and critical literacy. (shrink)

Just as human embryonic stem cell research has generated controversy about the uses of human embryos for research and therapeutic applications, human embryonic stem cell patents raise fundamental ethical issues. The United States Patent and Trademark Office has granted foundational patents, including a composition of matter (or product) patent to the Wisconsin Alumni Research Foundation (WARF), the University of Wisconsin-Madison’s intellectual property office. In contrast, the European Patent Office rejected the same WARF patent application for ethical reasons. This article assesses (...) the appropriateness of these patents placing the discussion in the context of the deontological and consequentialist ethical issues related to human embryonic stem cell patenting. It advocates for a patent system that explicitly takes ethical factors into account and explores options for new types of intellectual property arrangements consistent with ethical concerns. (shrink)

This article, based on a socio-cognitive approach, deals with the professional training of student teachers in French agricultural education during their practical work experience. The main objective is to demonstrate that the student teacher’s social interaction with his academic advisor allows him to use and develop his professional knowledge relating to practical matters. Based on a qualitative analysis this study presents the results of an investigation of seven students and six academic advisors. The article studies the interrelations between the nature (...) of the professional knowledges in question and the processes of construction in the work. (shrink)

Feminist epistemologies consider ways in which gender influences knowledge. In this article, I want to consider a particular kind of feminist empiricism that has been called feminist radical empiricism. I am particularly interested in this view's treatment of values as empirical, and consequently up for revision on the basis of empirical evidence. Proponents of this view cite the fact that it allows us to talk about certain things such as racial and gender equality as objective facts: not just whether we (...) have achieved said equality in our society, but whether we are, in fact, all equal. I will raise the concern that the way in which they model the role of values in epistemology may be a problematic idealization of the open-mindedness of human agents. In some cases, resistance to value-change cannot be diagnosed as a failure to respond adequately to evidence. If so, the strategy of empirically testing our values that some feminist radical empiricists suggest may not be as useful a tool for social change as they think. (shrink)

In ancient Greece and Rome magical and religious healing continued to be practised at the same time as a burgeoning of research and learning in the natural sciences was promoting a seemingly more rational and scientific approach to medicine. Was there, then, a dichotomy in medical treatment or was the situation more complex? This paper draws on historical textual sources as well as archaeological research in examining the question in more detail. Some early texts, such as the Egyptian papyri from (...) about 2,600 bc and the Hippocratic Corpus from the third and fourth centuries bc, contain an intriguing mixture of scientific and religious material. Archaeological evidence from, for example, sites of healing sanctuaries from ancient times, show medical prescriptions used as part of votive offerings and religious inscriptions on surgical instruments, while physicians were prominent among donators to shrines. Other archaeological finds such as the contents of rubbish tips, buried hoards, sepulchral deposits and stray artefacts from occupation levels, have also added to the archive of medical material available for discussion. The paper concludes that such intertwinings of religion and science were not only common in Roman medicine but, in fact, continue into the present time. (shrink)

Volume 19, Issue 7, July 2019, Page 22-23.

David White’s Myth, Metaphysics and Dialectic in Plato’s Statesman is an ambitious work that aims not only to interpret the message of Plato’s Statesman, but also to situate the dialogue within Plato’s corpus as one that serves as a transition between Plato’s earlier metaphysics and his more mature views in later dialogues such as Philebus and Laws. White makes several adept observations of oddities sprinkled throughout Statesman, and he frequently connects these observations to thoughtful claims concerning possible motivations on the (...) part of Plato as well as possible revelations concerning Platonic metaphysics and philosophy. However, justifiably made inferences are difficult for the reader to discern, as White tends to obfuscate his message with difficult and wordy prose. In addition to these flaws, White makes frequent references to many other Platonic dialogues with little explanation in the way of contextualization. While I find this aspect of White’s thinking to be impressive and indicative of both extensive knowledge and great aptitude for synthesis in thought, readers are warned that novices of Plato scholarship might get lost in the copious references to dialogues beyond those central to the book. That being said, in most respects, White’s interpretation is both sound and refreshing. In my opinion, the virtues of this work heavily outweigh any imperfections. (shrink)

Many criticisms of epistemic logic have centered around its use of devices such as idealized knowers with logical omniscience and perfect self-knowledge. One possible response to such criticisms is to say that these idealizations are normative devices, and that epistemic logic tells us how agents ought to behave. This paper will take a different approach, treating epistemic logic as descriptive, and drawing the analogy between its formal models and idealized scientific models on that basis. Treating it as descriptive matches the (...) way in which some philosophers, including one of its founders, Jaako Hintikka, have thought about epistemic logic early in its history. Further, the analogy between the two fields will give us a way to defuse criticisms that see epistemic logic as unrealistic. For example, criticizing models of epistemic logic in which agents know all propositional tautologies as being unrealistic would be like criticizing frictionless planes in physics for being unrealistic. Each one would certainly be an unsuitable model for studying some kinds of phenomena, but is entirely appropriate for others. After outlining the analogy between epistemic and scientific models, we will discuss some ways in which idealizations are used by different research programs in epistemic logic. (shrink)

La fouille du puits 883, menée par la mission française de Kition à Bamboula (2017-2018), a livré de nombreux restes fauniques au sein d’un comblement daté du ive siècle apr. J.‑C. Cet article présente les résultats d’une étude collaborative réalisée par des archéozoologues qui ont mis en évidence une grande diversité animale (bétail, carnivores, coquillages, oiseaux, rongeurs, reptiles, poissons). Ce matériel faunique offre l’opportunité d’aborder le paysage animalier d’un secteur de la ville antique dans sa multiplicité, avec des animaux liés (...) directement aux pratiques économiques et domestiques (élevage, consommation carnée, utilisation d’animaux auxiliaires) dont les déchets s’avèrent de différentes natures (alimentaires, équarrissage, cadavres animaux). D’autres espèces, plus discrètes, ont su profiter des déchets et denrées produites par les habitants de ce quartier, témoignant ainsi de la porosité entre contextes urbanisés et environnements naturels. (shrink)

There seems to be tension between portrayals of Socrates as both a committed philosopher and a pious man. For instance, one might doubt Socrates’ commitment to philosophy since he seems to irrationally defer to a daimonion. On the other hand, the fact that he challenges messages from Oracles and the gods’ role concerning the origin of the pious draws into question Socrates’ piety. In this paper, I argue that Socratic piety and rationality are not only compatible, but they are also (...) symbiotic. Socrates could not be rational without being pious, nor could he be pious without being rational because, for him, care and curiosity are intimately intertwined. In this regard, Socrates’ epistemology, when applied, resembles Karl Popper’s falsificationism. For Socrates, maintaining human wisdom amounts to regular purification of one’s belief-system. In addition, this maintenance is functionally identical to caring for one’s soul, which is morally imperative. (shrink)