Cette étude a un double objectif: 10 dégager les grandes lignes de l'ouvrage de Georges de Lagarde, La Naissance de l'Esprit laïque au Moyen Age, tout spécialement du volume V, Guillaume d'Ockham, Critique des structures ecclésiales; 20 retracer les origines de la doctrine actuelle de la laïcité de l'État et ses incidences dans la Constitution dogmatique de l'Église. En un temps où l'Église catholique prend pleinement conscience d'elle-même et approfondit le message qu'elle doit transmettre au monde, l'histoire des manifestations de (...) l'esprit laïque, à une époque qui passe pour avoir réalisé mieux qu'aucune autre l'idéal de la chrétienté, mérite de retenir l'attention. Car cette histoire se prolonge jusqu'à nous. (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 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. 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)

Female crested gibbons (genus Nomascus) perform conspicuous sequences of twitching movements involving the rump and extremities. However, these dances have attracted little scientific attention and their structure and meaning remain largely obscure. Here we analyse close-range video recordings of captive crested gibbons, extracting descriptions of dance in four species (N. annamensis, N. gabriellae, N. leucogenys and N. siki). In addition, we report results from a survey amongst relevant professionals clarifying behavioural contexts of dance in captive and wild crested gibbons. Our (...) results demonstrate that dances in Nomascus represent a common and intentional form of visual communication restricted to sexually mature females. Whilst primarily used as a proceptive signal to solicit copulation, dances occur in a wide range of contexts related to arousal and/or frustration in captivity. A linguistically informed view of this sequential behaviour demonstrates that movement within dances is organized in groups and follows an isochronous rhythm — patterns not described for visual displays in other non-human primates. We argue that applying the concept of dance to gibbons allows us to expand our understanding of communication in non-human primates and to develop hypotheses on the rules and regularities characterising it. We propose that crested gibbon dances likely evolved from less elaborate rhythmic proceptive signals, similar to those found in siamangs. Although dance displays in humans and crested gibbons share a number of key characteristics, they cannot be assumed to be homologous. Nevertheless, gibbon dances represent a striking model behaviour to investigate the use of complex gestural signals in hominoid primates. (shrink)

It is often claimed that there is an explanatory divide between an expressivist account of normative discourse and a realist conception of normativity: more precisely, that expressivism and realism offer conflicting explanations of (i) the metaphysical structure of the normative realm, (ii) the connection between normative judgment and motivation, (iii) our normative beliefs and any convergence thereof, or (iv) the content of normative thoughts and claims. In this paper I argue that there need be no such explanatory conflict. Given a (...) minimalist approach to the relevant metaphysical and semantic notions, expressivism is compatible with any explanation that would be acceptable as a general criterion for realism. (shrink)

Résumé Pour le poète Daumal, le poème est le fruit d’un couple formé du poète et de son récepteur. Le slam est partage poétique, communion avec un public. Il est l’expression d’un lyrisme contemporain, lieu d’une mise en abyme du désir. Nous nous proposons de l’envisager comme mise à nu d’un langage éminemment créatif, avec de nombreuses « conversions » (néologies syntaxiques), « fusions » sous la forme de mots-valises (morphologiques) et métaphores (sémantiques). Ces différents procédés, susceptibles de se combiner, (...) traduisent la fusion des corps, s’agissant du corps même de la langue. (shrink)

How can we distinguish between quasi-realist expressivism and normative realism? The most promising answer to this question is the “explanation” explanation proposed by Dreier (2004), Simpson (2018), and others: the two views might agree in their claims about truth and objectivity, or even in their attributions of semantic content to normative sentences, but they disagree about how to explain normative meaning. Realists explain meaning by invoking normative facts and properties, or representational relations between normative language and the world, the thought (...) goes, while expressivists appeal instead to desire-like mental states in their explanations of meaning. However, I argue that, if we adopt a deflationary approach to representation and other related notions, there need be no such explanatory divide between expressivism and anything recognizable as a plausible notion of normative realism. Any alleged explanatory criterion for realism will either be incompatible with deflationism, or it will fail to capture some standard versions of normative realism. I conclude that, in a deflationary framework, expressivism is compatible with genuine realism. (shrink)

The commons is a concept increasingly used with the promise of creating new collective wealth. In the aftermath of the economic and financial crises, finance and money have been criticized and redesigned to serve the collective interest. In this article, we analyze three types of complementary currency systems: community currencies, inter-enterprise currencies, and cryptocurrencies. We investigate whether these systems can be considered as commons. To address this question, we use two main theoretical frameworks that are usually separate: the “new commons” (...) in organization studies and the “common good” in business ethics. Our findings show that these monetary systems and organizations may be considered as commons under the “common good” framework since they promote the common interest by creating new communities. Nevertheless, according to the “new commons” framework, only systems relying on collective action and self-management can be said to form commons. This allows us to suggest two new categories of commons: the “social commons,” which fit into both the “new commons” and the “common good” frameworks, and the “commercial commons,” which fit the “common good” but not the “new commons” framework. This research advances a new conceptualization of the commons and of the ethical implications of CCs. (shrink)

It has been argued that there is something morally objectionable about moral realism: for instance, according to realism, we are justified in believing that genocide is wrong only if a certain moral fact obtains, but it is objectionable to hold our moral commitments hostage to metaphysics in this way. In this paper, I argue that no version of this moral argument against realism is likely to succeed. More precisely, minimal realism―the kind of realism on which realist theses are understood as (...) internal to moral discourse―is immune to this challenge, contrary to what some proponents of the moral argument have suggested, while robust non-naturalist realists might have good answers to all versions of the argument as well, at least if they adopt a certain stance on how to form metaphysical beliefs in the moral domain. (shrink)

Suppose that there are objective normative facts and our beliefs about such facts are by-and-large true. How did this come to happen? This is the reliability challenge to normative realism. As has been recently noted, the challenge also applies to expressivist “quasi-realism”. I argue that expressivism is useful in the face of this challenge, in a way that has not been yet properly articulated. In dealing with epistemological issues, quasi-realists typically invoke the desire-like nature of normative judgments. However, this is (...) not enough to prevent the reliability challenge from arising, given that quasi-realists also hold that normative judgments are truth-apt beliefs. To defuse this challenge, we need to isolate a deeper sense in which normative thought is not representational. I propose that we rely on the negative functional thesis of expressivism: normative thought does not have the function of tracking normative facts, or any other kind of facts. This thesis supports an argument to the effect that it is misguided to expect an explanation of our access to normative facts akin to the explanations available in regions of thought that have a tracking function. We should be content with explanations of our reliability that take for granted certain connections between our psychology and the normative truths. (shrink)

Over the last decade, personalized medicine has become a buzz word, which covers a broad spectrum of meanings and generates many different opinions. The purpose of this article is to achieve a better understanding of the reasons why personalized medicine gives rise to such conflicting opinions. We show that a major issue of personalized medicine is the gap existing between its claims and its reality. We then present and analyze different possible reasons for this gap. We propose an hypothesis inspired (...) by the Windelband’s distinction between nomothetic and idiographic methodology. We argue that the fuzzy situation of personalized medicine results from a mix between idiographic claims and nomothetic methodological procedures. Hence we suggest that the current quandary about personalized medicine cannot be solved without getting involved in a discussion about the complex epistemological and methodological status of medicine. To conclude, we show that the Gadamer’s view of medicine as a dialogical process can be fruitfully used and reveals that personalization is not a theoretical task, but a practical one, which takes place within the clinical encounter. (shrink)

We all could have had better lives, yet often do not wish that our lives had gone differently, especially when we contemplate alternatives that vastly diverge from our actual life course. What, if anything, accounts for such conservative retrospective attitudes? I argue that the right answer involves the significance of our personal attachments and our biographical identity. I also examine other options, such as the absence of self-to-self connections across possible worlds and a general conservatism about value.

Between 1893 and 1908, at least six private consortia and the municipality of Baghdad were denied permission to operate steamships on the Tigris and Euphrates on the grounds that a navigation concession had already been granted to the Privy Purse ( hazine-i hassa). The Privy Purse justified its insistence on monopoly with reference to the emerging ideology of development ( nafia), though its ideas about the role of steam technology in nafia stood in contrast to those of private investors and (...) other Ottoman bureaucrats. Working from the hazine-i hassa’s planning memos and contracts, I show that the private treasury envisioned a primarily agrarian future for Iraq, with steamships serving agricultural aims. As such, it focused on envisioning future steamships rather than managing its existing fleet, while still acquiring dominance over land and transport in the region. However, private companies and officials contested this vision, emphasizing the materiality of existing steamships, their roles in trade, and the potential for commercial competition as a means of resisting British imperial encroachment. After the Committee of Union and Progress came to power in 1908, the Privy Purse was disestablished and its properties reverted to the Finance Ministry, opening a brief window during which steamship companies were encouraged to proliferate. Quickly, however, new comprehensive schemes were proposed, though with railways replacing steamships as the corollary to Iraq’s imagined riches. Engaging questions about the futurity of both infrastructure and capital, as well as those posed by the technology-in-use paradigm, this article suggests that the hazine-i hassa is a rich starting point for analysis because the scalar and ontological tensions it embodied highlight how different kinds of futures interact in development planning to affect the present. (shrink)

Examining the concept of clientelism in analysis of participatory processes, we investigate how collective and individual action are articulated in practices in the case of participatory budgeting in Recife, Brazil. We use ethnographic work to look how collective actors mobilize within the PB process in Recife and show that PB’s territorial and redistributive nature provides fertile ground for informal exchanges to be entrenched in institutional processes at the micro level. Microsocial interactions between political entrepreneurs, intermediaries, and ordinary participants in Recife (...) participatory practice are shaped by two processes: individualization of political loyalties and territorialization of politics. These, we argue, allow informal exchanges to coexist with institutionalized forms of collective action. PB presupposes that participants engage in local struggles and introduces competition and inequalities among them, as access to resources is conditioned by their ability to mobilize and enter into informal interactions that underlie political exchanges within PB. (shrink)

An anonymous vigilante attack by six women on an Auckland University lecturer in 1984 took place in the context of ongoing feminist reframing of rape and sexual abuse. Most feminists’ responses to this incident assumed the man's guilt and uncritically accepted the allegations made against him. This was not surprising in view of the prescriptive radical feminist hegemony that prevailed in New Zealand throughout the late 1970s and 1980s. Recent feminist writings on sexual harassment have been more ready to grapple (...) with the complexities and ambiguities of issues of sexuality and pedagogy – a shift that enables women to have a wider range of responses to unwanted sexual attention. Some of the earlier and problematic radical feminist notions about rape and sexual abuse have been absorbed into the treatment discourse, with some distressing consequences. In 1988 an over-zealous Christchurch doctor believed she had detected signs of sexual abuse in fifty-six children at a health camp. Her intervention resulted in some girls being removed from their families, even though they denied they had ever been abused. One New Zealand doctor, a pioneer in sexual abuse work in this country, has published a book documenting developments in this area, and expressing grave misgivings about over-intervention and false allegations of abuse. There are persistent attempts to discredit her concerns. However, there is a groundswell of public disquiet over some aspects of sexual abuse work, which cannot be dismissed as backlash. (shrink)

Cette édition numérique a été réalisée à partir d'un support physique, parfois ancien, conservé au sein du dépôt légal de la Bibliothèque nationale de France, conformément à la loi n° 2012-287 du 1er mars 2012 relative à l'exploitation des Livres indisponibles du XXe siècle. La politesse n'est-elle qu'un ensemble d'usages contingents ou bien a-t-elle une signification propre? En quoi se distingue-t-elle des autres formes de sociabilité, a-t-elle une signification directe? Cette étude reprise dans une perspective philosophique révèle la nature paradoxale (...) de la politesse, à la fois langage créateur de sens et langage formel. « Copyright Electre » Pages de début Avant-propos Introduction - Délimitation et analyse du champ de recherche Chapitre I - Mesures d'ordre préalables Chapitre II - Les antécédents de la politesse Chapitre III - Les principales figures de la politesse Conclusion - L'unité du domaine de référence et, par suite, la nature de la politesse font problème Première partie - Le conflit des interprétations Quatre sortes de motifs Chapitre I - L'interprétation psychologique Chapitre II - La référence sociale Chapitre III - Une motivation ambiguë : la recherche de la distinction Chapitre IV - La problématique morale et religieuse Bilan - L'échec de la réflexion traditionnelle sur les fondements de la politesse Deuxième partie - Théorie de la politesse Introduction. Originalité, possibilité et vraisemblance du formalisme Chapitre I - Une messe en latin Chapitre II - Le modus operandi des pratiques de politesse Chapitre III - Fonction principale et sens fondamental des conduites de politesse Conclusion - Un art spécifique de la communication Chapitre IV - La politesse est une création culturelle Présentation Chapitre I - Le divers et son unité Chapitre II - Les degrés du formalisme : maximum, minimum et optimum Chapitre III - Ultimes questions sur la systématicité de la politesse Troisième partie - L'avenir de la politesse Chapitre I - Les constantes de la politesse Chapitre II - L'avenir incertain de la politesse Index des auteurs Pages defin. (shrink)

"Descartes ou la philosophie française : le caractère fondateur qui a été reconnu de droit à Descartes au regard de toute la philosophie moderne a masqué l'importance toute particulière que les penseurs français lui ont toujours accordée, de fait, dans leur propre édification intellectuelle. Descartes fournit en France moins les idées que la trame qui a servi à les ordonner -- ce qui n'est le cas d'aucun philosophe ailleurs. Sartre, toute sa vie durant, fut tenu par le projet de construire (...) une morale. Par la suite, il ne s'est jamais lassé de conclure : « Et j'ai toujours échoué. » Conscient de cet échec où son projet de métaphysique l'a mené, il reconduit les motifs qu'il avait de l'écrire à son enfance : « Ma seule affaire était de me sauver. » Il avait cru être au monde ; il a vécu dans l'imaginaire. Il avait bâti tout une œuvre afin de s'y mettre tout entier. Or ce Moi immortalisé, celui auquel il aspirait, c'était secrètement Descartes, médiateur caché dans la pénombre mais qui lui avait tracé un chemin pour le rejoindre. Sartre ne l'a pas dit. Néanmoins il savait qu'il était en train de récrire les Méditations métaphysiques de Descartes. C'était son secret et le propre du secret est d'appartenir à ce qui relève en chacun non pas de l'inconscient mais de ce « fonds sombre qui refuse d'être dit » -- le vécu. Un tel secret, encore enveloppé et obscur à lui-même, explique également que Sartre ait pu se dire à la fois existentialiste et cartésien. D'un côté, l'existentialisme est le nom que l'adversaire avait donné à la doctrine. Il est la manière objective dont sa pensée s'est extériorisée dans l'histoire, il est la doctrine vue du dehors. De l'autre côté, le cartésianisme est la même doctrine mais telle qu'elle est comprise du dedans par Sartre. Il est la manière subjective dont Sartre a intériorisé sa doctrine dans l'histoire de la philosophie. Deux courants de pensée dont l'un, tout en surface, a recouvert malencontreusement l'autre qui était pourtant le seul qui fût profond."--Page 4 de la couverture. (shrink)

The following scenario seems possible: a community uses concepts that play the same role in guiding actions and shaping social life as our normative concepts, and yet refer to something else. As Eklund argues, this apparent possibility poses a problem for any normative realist who aspires to vindicate the thought that reality itself favors our ways of valuing and acting. How can realists make good on this idea, given that anything they might say in support of the privileged status of (...) our normative concepts can be mirrored by the imagined community? E.g., the realist might claim that using our concepts is what we ought to do if we are to describe normative facts correctly, but members of the other community can claim the same about their concepts, using their own concept of ought. A promising approach to this challenge is to try to rule out the possibility of alternative normative concepts, by arguing that any concepts that have the same normative role must share a reference as well. In this paper I argue that normative quasi-naturalism, a view that combines expressivism about normative discourse with a naturalist metaphysics of normativity, supports referential normativity and solves the problem of alternative normative concepts. (shrink)

La question de la religion - de son essence, de sa fonction, de son origine - a été centrale dans la sociologie et l'anthropologie classiques. Pour la tirer des impasses et de la stagnation où elle est reléguée de nos jours, Camille Tarot propose ici un bilan critique des œuvres des meilleurs comparatistes, à travers leurs théories si contradictoires de la religion. Huit auteurs principaux sont soumis à examen : Emile Durkheim, Marcel Mauss, Mircéa Eliade, Georges Dumézil, Claude Lévi-Strauss, (...) René Girard, Pierre Bourdieu et Marcel Gauchet. L'important en la matière est d'abord d'esquiver les faux irénismes comme les querelles stériles ou haineuses, pour confronter les doctrines en profondeur et systématiquement. Ensuite, de déceler l'impensé et les refoulements que produit chaque cadre théorique, pour proposer le modèle ou l'idéal-type de la religion qui paraît le mieux fondé. Au fil de cet examen, il apparaît que l'essence du fait religieux est à rechercher à l'intersection du symbolique et du sacré, à comprendre à partir des fondations d'Emile Durkheim et de Marcel Mauss, complétées par les apports de René Girard. La possible fécondité du modèle qui se dégage ainsi s'atteste par sa capacité à relire les sources et à renouveler en profondeur les vieux problèmes des fonctions de la religion, qui n'avaient guère avancé depuis Emile Durkheim. (shrink)

The past 10 years have seen considerable developments in the use of narrative in medicine, primarily through the emergence of the so-called narrative medicine. In this article, I question narrative medicine’s self-understanding and contend that one of the most prominent issues is its lack of a clear epistemological framework. Drawing from Gadamer’s work on hermeneutics, I first show that narrative medicine is deeply linked with the hermeneutical field of knowledge. Then I try to identify which claims can be legitimately expected (...) from narrative medicine, and which ones cannot be. I scrutinize in particular whether narrative medicine can legitimately grasp the patient’s lived experience of his or her illness. In the last section of this article, I begin to explore the potential usefulness of this epistemological clarification. This analysis allows for a further understanding of what is really at stake with narrative medicine, and thus to identify when it may be convenient, and when it may not. Furthermore, this clarification opens up promising new possibilities of dialogue with critics of the field. I conclude that narrative medicine finds its proper place as a possible tool available to mediate dialogue, which is at the heart of the clinical encounter in medical practice. (shrink)

Training in the responsible conduct of research (RCR) is mandated for select trainees supported by federal funds. RCR Instructors typically address standards and accepted practices for the planning, conduct and reporting of academic research. While this focus may be relevant to future academic scientists, the majority of science graduate students pursue careers in non-academic employment sectors (e.g., government, non-profit, industry). The ethical and regulatory conventions, norms and expectations of the academic setting may not always transfer to other work environments. As (...) such, educators should focus less on answering specific questions about standards and practices in academia, and instead design ethics education to actively engage students in a learning process that prepares them with the skills to identify and navigate ethical dimensions in a wide range of possible science professions. This paper introduces the principles of andragogy and provides recommendations for educators to consider when designing research ethics education for graduate students seeking cross-sector science careers. By applying principles that resonate with adult learning and integrating strategies that promote self-directed and life-long learning (e.g., reflective practice and collaborative projects), professional and research ethics instructional effectiveness may be enhanced. (shrink)

Building on their important findings in The Source of the River, the authors now probe even more deeply into minority underachievement at the college level. Taming the River examines the academic and social dynamics of different ethnic groups during the first two years of college. Focusing on racial differences in academic performance, the book identifies the causes of students' divergent grades and levels of personal satisfaction with their institutions. Using survey data collected from twenty-eight selective colleges and universities, Taming the (...) River considers all facets of student life, including who students date, what fields they major in, which sports they play, and how they perceive their own social and economic backgrounds. The book explores how black and Latino students experience pressures stemming from campus racial climate and "stereotype threat"--when students underperform because of anxieties tied to existing negative stereotypes. Describing the relationship between grade performance and stereotype threat, the book shows how this link is reinforced by institutional practices of affirmative action. The authors also indicate that when certain variables are controlled, minority students earn the same grades, express the same college satisfaction, and remain in school at the same rates as white students. A powerful look at how educational policies unfold in America's universities, Taming the River sheds light on the social and racial factors influencing student success. (shrink)

L'ambition de ce livre est de fournir à la philosophie de Péguy l'"appareil" capable de manifester le plus fidèlement possible le "profond ordre intérieur" qui tient ensemble la multitude de textes qui a jailli génialement de sa plume. Loin de pointer les contradiction d'un homme, il s'agit alors de suivre la continuité et la cohérence d'un chemin, par-delà toutes les ruptures apparentes, qui se déroule selon un drame chrétien : L'état d'innocence, d'abord, la pureté de son combat socialiste et une (...) jeunesse saisie par l'événement de l'Affaire Dreyfus et tenue par la venue imminente de la cité harmonieuse ; la chute, ensuite, avec l'histoire de la décomposition du dreyfusisme et l'enfer du monde moderne ; le salut, enfin, avec le retour de la foi catholique et les nouvelles ressources que lui prodigue la vertu d'espérance. (shrink)

_Advancing Equity and Achievement in America’s Diverse Schools _illustrates how educators, students, families and community partners can work in strategic ways to build on social, cultural, and ethnic diversity to advance educational equity and achievement. By drawing on the latest data on demographic change, constructions of culture and cultural difference, and the politics of school reform in urban, rural, and suburban school communities, this volume looks toward solutions and strategies for meaningful educational improvement. Contributors consider both the diversity of youth (...) and families served in public schools, and the culture of U.S. schooling, highlighting the influence of policy and reform agendas; students’ identities and agency; experiences and approaches of diverse educators; and the workings of effective school partnerships. Chapters also focus on those often overlooked in educational scholarship such as Native Americans, students experiencing poverty and/or homelessness, Muslim students, students with special needs, and students and educators who are lesbian, gay, bisexual, transgender, intersex, or queer. In all, this edited collection stresses the need for high quality education that is inclusive, culturally responsive and unifying so all students can experience academic success. This book is a meaningful resource for educators, policymakers, and community-based leaders interested in doing such transformative work. (shrink)

Nietzsche’s criticism of the masses could have looked hackneyed at the end of the XIXth century, had it not the originality of moving onto psychological and biological levels what others previously elaborated only at a social scale: a "herd instinct" explaining both the lack of social cohesion and the loss of possible individual affirmation in democratic and egalitarian ages. As he sees the utilitarian promotion of happiness and empathy as part of the problem, he fiercely condemns John Stewart Mill’s philosophy (...) – as he understands it. Our point is to throw into relief that Mill’s theory of individuality is but closer to Nietzsche’s views for regenerating life against the spreading of democratic "nihilism". Our cross-reading of Mill and Nietzsche therefore aims at offering a reassessment of their antagonism and at highlighting ways of overcoming "nihilism" via culture and cultivation of the "character" and the individual surpassing of oneself. (shrink)

Dancers and dance philosophers report on experiences of a certain form of sense making and bodily thinking through the dancing body. Yet, discussions on expertise and consciousness are often framed within canonical philosophical world-views that make it difficult to fully recognize, verbalize, and value the full variety of embodied and affective facets of subjectivity. Using qualitative interviews with five professional dancers and choreographers, I make an attempt to disclose the characteristics of what I consider to be a largely overseen state (...) of consciousness: embodied reflection. Dancers are familiar with this attentive bodily presence, which constitutes their work mode and heightens their abilities as experts. Detailed descriptions of their daily work at the theatre help us grasp the qualities and understand the enigmas of the absorbed state of bodily thinking. Husserl’s theories on reflection and Merleau-Ponty’s work on motoricity support our understanding of the structures behind embodied reflection. I believe it is a common human resource, and that whether we are experts or not, we all have the ability to reflect non-conceptually through bodily and/or affective activity. (shrink)

A revival of the dialogue between phenomenology and psychiatry currently takes place in the best international journals of psychiatry. In this article, we analyse this revival and the role given to phenomenology in this context. Although this dialogue seems at first sight interesting, we show that it is problematic. It leads indeed to use phenomenology in a special way, transforming it into a discipline dealing with empirical facts, so that what is called “phenomenology” has finally nothing to do with phenomenology. (...) This so-called phenomenology tallies however with what we have always called semiology. We try to explain the reasons why phenomenology is misused in that way. In our view, this transformation of phenomenology into an empirical and objectifying discipline is explained by the role attributed to phenomenology by contemporary authors, which is to solve the problems raised by the Diagnostic and Statistical Manual of Mental Disorders. (shrink)

In this paper, I support a hybrid view regarding the metaphysics of worlds. I endorse Lewisian Modal Realism for possible worlds (LMR). My aim is to come up with a hybrid account of impossible worlds that provides all the plenitude of impossibilities for all fine-grained intentional contents. I raise several challenges for such a plenitudinous hybrid theory. My version of hybrid modal realism builds impossible worlds as set-theoretic constructions out of genuine individuals and sets of them, that is, as set-theoretic (...) constructions from parts and sets of parts of genuine Lewisian worlds. _Structured worlds_ are defined as sets of tuples: structured entities built out of Lewisian ‘raw material’. These structured worlds are ersatz worlds, some of which are impossible. I claim that propositions must be sets of worlds rather than members of sets. Once the construction is in place, I evaluate the proposal and show that my hybrid account is able to supply a plenitude of impossibilities and thus giving the resources to make all the hyperintensional distinctions we are looking for, whilst remaining Lewisian-conservative. (shrink)

A model frequently used to implement community‐based research involves engaging local community health workers who are trusted members of the community and familiar with local customs, language, and culture. In Spanish‐speaking communities, the CHWs are also known as promotores de salud (“health promoters”). Depending on the study design and nature of the research, promotores facilitate research through community outreach, instrument design, participant recruitment, intervention delivery, data collection, and other research‐related tasks. In 2000, the National Institutes of Health published a regulation (...) requiring training of “key personnel” named on NIH‐supported research involving human subjects. Regardless of whether promotores are technically designated as key personnel on a particular study, they may benefit from training in research ethics. Unfortunately, the educational programs designed for academic researchers in response to the NIH mandate were poorly aligned with the needs of promotores and not suited for learning about human research ethics applied to the community health setting. For example, many promotores in our California‐Mexico border region are monolingual Spanish speakers who have no formal academic research training. Therefore, we set out to develop a training alternative appropriate to our local CHWs. In this essay, we provide overviews of the relevant instructional design principles and our formative research process, including examples of key findings. (shrink)

In treatise 51 [I, 8], Plotinus declares that the individual soul can die, insofar it can die. This statement is completely contrary to the principle of the immortality of the soul, which has existed since Plato. In this paper, I explain what the death of the soul is. I also describe how this condition inscribes itself into a more important question: How can the soul return to the intelligible world after it has fallen in the body and forgotten its divine (...) nature? (shrink)

Cette contribution propose l’analyse des temporalités de la patrimonialisation de l’héritage minier dans le bassin minier du Nord et du Pas-de-Calais à partir d’un travail de thèse réalisé entre 2013 et 2019, de retours réguliers sur le terrain depuis associés au maintien d’une veille sur les politiques patrimoniales menées. Je tenterai dans un premier temps d’identifier comment la mise en patrimoine de l’héritage minier, observée sur un temps long, permet de faire émerger différentes logiques et moteurs de mise en patrimoine (...) en fonction des jeux d’acteurs et des enjeux d’échelles tout en gardant une fonction stabilisatrice. La deuxième partie consiste plutôt à réfléchir sur la catégorie d’inscription Unesco « paysage culturel évolutif vivant », qui comporte un paradoxe temporel, et de la faire dialoguer avec des propositions conceptuelles comme l’omnipatrimonialisation, le temps-paysage et la patrimondialité. Ces deux axes de réflexion ont été pensés comme complémentaires pour envi... (shrink)