The extent to which individuals with a variety of cultural backgrounds differ in empathic responsiveness is unknown. This article describes the differences in trait empathy in one independent and one interdependent society (i.e., the US and Iran, respectively). The analysis of data collected from self-reported questionnaires answered by 326 adults indicated a significant difference in the cognitive component of empathy concerning participants’ affiliation to either egocentric or socio-centric society: Iranian participants with interdependent cultural norms, reported higher cognitive empathy compared to (...) American participants who share independent cultural norms. In line with previous studies, gender differences were observed in all subscales of questionnaires, except the Empathy Quotient (EQ). Female participants demonstrated more empathy than males in both samples. Implications for understanding the cross-cultural differences of various components of empathy are discussed. (shrink)

This paper reflects on representations of the convergence of Islam and feminism in light of the recent uprising of Iranian women. Most of the existing literature discussing Muslim women’s rights are locked in a dichotomy of approaches, one being prejudicial and the other apologetic. The prejudicial approach is a (neo-)Orientalist one. It understands Muslim societies as backward and their redemption in abandoning Islam and following the lead of the “West.” The apologetic approach is a multiculturalist one, advocating most prominently by (...) academic feminists based in Europe and United States. In trying to reclaim agency for Muslim women, this approach denies real oppressions happening in Muslim societies, and as a result of Islamic practices. Inspired by Iranian women’s fight for freedom, this paper challenges the aforementioned dichotomy, and instead calls for a third approach that begins with, and responds to, the lived experiences of women living in Muslim societies. (shrink)

Après le scientisme triomphant du 19ème siècle, le 20ème siècle est marqué par la prise de conscience progressive de l'absence de coïncidence entre progrès scientifique et progrès humain. Depuis le début des années 90, dans la continuité du développement des préoccupations environnementales, se précise une nouvelle configuration des implications des savoirs scientifiques dans la société, en liaison avec la notion de risque : suite à une série de catastrophes technologiques -dont Tchernobyl, l'affaire du sang contaminé ou la crise de la (...) vache folle n'ont été que les plus médiatisées-, les sciences et techniques sont mises en cause en tant que sources d'innovations ; cependant, elles apparaissent plus que jamais indispensables pour faire face à ces risques. L'expertise scientifique à destination politique , consistant à solliciter, dans un processus de décision publique, les capacités de la science à diagnostiquer et à réguler les risques, apparaît donc comme un point clef de cette nouvelle configuration. Notre objectif sera d'une part, sans prétendre aucunement à l'exhaustivité, de reconstituer, depuis les années 60, quelques éléments importants de la filiation de la problématique de l'expertise, conçue au sens large comme l'intégration de savoirs scientifiques dans un processus de décision politique ; d'autre part, de préciser les principaux angles d'approche et enjeux de cet objet qui donne actuellement lieu à une multiplication de réflexions et de travaux, dans un champ pluridisciplinaire. (shrink)

Accounting for future generations is central in energy ethics and the ethical matrix can be used to reveal ethical impacts on them. However, the way it integrates future generations is questionable. The aim of this paper is to show why this tool does not consider ethical impacts on future generations appropriately and to propose a novel temporalized framework, which characterizes future people according to temporal, spatial and role features. By stimulating the disclosure of intergenerational conflicts, this temporalized matrix provides support (...) for a more nuanced overview of ethical impacts across generations, crucial in the field of energy ethics. (shrink)

The singular position of Montesquieu's political philosophy seems to raise the question: Isn't the opposition between republicanism and liberalism a largely artificial one? On the one hand, the description of the republican vivere civile in the Spirit of the Laws testifies to the important ties that exist between Montesquieu and the tradition of ?civic humanism?. However, this apparent theoretical proximity between Montesquieu and the British Neo-Harringtonians ought not to be taken too far, obscuring the deep divergences that differentiate their respective (...) positions, notably when it comes to the interpretation of history. Montesquieu's break from the republican tradition is exemplified by his rejection of its conception of freedom rooted in the citizens' necessary participation in power. But in the end, this does not enable us to conclude that he subscribes to a purely liberal theory. The British model shows that even if direct participation in the exercise of power is not necessary for the existence of liberty, a certain level of civic involvement and public awareness is needed. The liberal opposition between positive and negative liberty, political autonomy and enjoyment of rights without interference must therefore be transcended. (shrink)

Le concept de self a effectué une lente migration non seulement géographique, depuis l’Europe jusqu’aux États-Unis, mais aussi disciplinaire, depuis les rives de la philosophie jusqu’à la sociologie en transitant par la psychologie sociale. D’abord analysé par David Hume dans les livres I et II du Traité de la nature humaine et Adam Smith dans La théorie des sentiments moraux, il constitue la pièce motrice de leur compréhension sociale de l’esprit humain : le soi se construit dans les interac...

La réception de la théologie politique schmittienne a été différente en Allemagne et en Italie, en particulier dans le groupe de philosophes connu sous le nom de « l’École de Ritter » et chez les postmarxistes italiens issus de l’opéraïsme, dans les années 1970 et 1980. Cet article examine cette réception philosophiquement et politiquement contrastée. Il expose aussi les emprunts essentiels que les philosophes italiens comme Tronti, Marramao ou Esposito ont faits à leurs collègues allemands. Alors qu’outre-rhin l’École de Ritter (...) interprète la théologie politique schmittienne comme une simple enquête généalogique et considère que la dépolitisation de la religion est l’un des pricipaux acquis des Lumières, aux philosophes italiens cette dépolitisation semble en partie un mythe politique. Les uns se tournent vers le paradigme du droit naturel ou de la religion civile, les autres engagent une réflexion métapolitique qui souligne le lien entre théologie politique et philosophie politique. (shrink)

The ability to reflect on and monitor memory processes is one of the most investigated metamemory functions, and one of the important ways consciousnesses interacts with memory. The feeling-of-knowing is one task used to evaluate individual’s capacity to monitor their memory. We examined this reflective function of metacognition in older adults. We explored the contribution of metacognition to episodic memory impairment, in relation to the idea that older adults show a reduction in memory awareness characteristic of episodic memory. A first (...) experiment showed that age affects the accuracy of FOK when predictions are made on an episodic memory task but not on a semantic memory task, suggesting a particular role for episodic memory awareness in metacognitive evaluations. A second experiment showed that the age-difference in episodic FOK accuracy was removed if one took into account subjective reports of memory awareness, or recollection. We argue that the FOK deficit specific to episodic memory is based on a lack of memory awareness manifest as a recollection deficit. (shrink)

This paper analyses the nature of the relationship between risk and responsibility. Since neither the concept of risk nor the concept of responsibility has an unequivocal definition, it is obvious that there is no single interpretation of their relationship. After introducing the different meanings of responsibility used in this paper, we analyse four conceptions of risk. This allows us to make their link with responsibility explicit and to determine if a shift in the connection between risk and responsibility can be (...) outlined. (1) In the engineer’s paradigm, the quantitative conception of risk does not include any concept of responsibility. Their relationship is indirect, the locus of responsibility being risk management. (2) In Mary Douglas’ cultural theory, risks are constructed through the responsibilities they engage. (3) Rayner and (4) Wolff go further by integrating forms of responsibility in the definition of risk itself. Analysis of these four frameworks shows that the concepts of risk and responsibility are increasingly intertwined. This tendency is reinforced by increasing public awareness and a call for the integration of a moral dimension in risk management. Therefore, we suggest that a form of virtue-responsibility should also be integrated in the concept of risk. (shrink)

This essay aims to show that implicit biases should not be conceived of as “inside the head” of individuals, but rather as embodied and social. My argument unfolds in three stages. First, I make the case for conceiving of implicit biases as perceptual habits. Second, I argue that we should think of perceptual habits and, by extension, implicit biases, as located in the body. Third, I claim that individual habits are shaped by the social world in which we find ourselves (...) and that the social world is itself shaped by our habitual ways of interacting with and perceiving others. This suggests that implicit biases are part of the fabric of the social world. Thus, I conclude that implicit biases should be understood as embodied and social. (shrink)

"One is not born, but rather becomes, a woman. No biological, psychological, or economic destiny defines the figure that the human female acquires in society; it is civilization as a whole that develops this product, intermediate between female and eunuch, which one calls feminine. Only the mediation of another can establish an individual as an Other. In so far as he exists for himself, the child would not be able to understand himself as sexually differentiated. In girls as in boys (...) the body is first of all the radiation of a subjectivity, the instrument that accomplishes the comprehension of the world: it is through the eyes, the hands, and not through the sexual parts that children apprehend the universe." -/- My aim is to develop an interpretation of this passage, which starts with one of the most iconic sentences in the history of feminist thought. Beauvoir asserts that only in virtue of the significance others attribute to their sexual parts do children come to understand themselves as sexually differentiated. This is the phenomenon Beauvoir refers to when she speaks of “the mediation of another.” Her claim here, I argue, is that becoming a woman is predicated on developing such a self-understanding. -/- Many readers have argued that this passage epitomizes Beauvoir’s conviction that there is an important difference between sex and gender. On such a reading, Beauvoir might be said to describe the transition between two states: the state of the newborn who has a sex but no gender identity yet (“who is not a woman”) and that of the grown person who has both a sex and a gender identity (“who has become a woman”). I argue that this reading is untenable, and for two reasons. First, there is no evidence in The Second Sex that Beauvoir means to establish a distinction between a person’s biological properties and her social identities. Second, this distinction does not make sense of Beauvoir’s understanding of the body as a situation. Being a woman, I will argue, is an aspect of the body-as-a-situation. The body-as-a-situation is the instrument through which freedom is exercised, and it is shaped by the social significance of bodily features. By contrast, biological properties cannot be predicated of the body-as-a-situation. As such, they are not properly speaking attributes of the self. In other words, Beauvoir does not theorize a nature/culture distinction, but aims to describe the social significance of bodies and constraints on women’s freedom. (shrink)

The effects of aging on the cognitive and affective dimensions of theory of mind , and on the latter’s links with other cognitive processes, such as information processing speed, executive functions and episodic memory, are still unclear. We therefore investigated these effects in young , middle-aged and older adults , using separate subjective and objective assessment tasks. Furthermore, a novel composite task probed participants’ abilities to infer both cognitive and affective mental states in an interpersonal context. Although age affected the (...) objective ToM tests, results revealed a direct aging effect on the second-order ToM, but an indirect one on the first-order cognitive ToM, mediated mainly by age-related declines in executive functions. This study supports the notion of an age-related distinction between subjective and objective assessments of ToM, and confirms that ToM is a complex mental ability with several characteristics reliant to some extent on executive processes. (shrink)

Ce travail montre que la critique nitezschée des méthodes jusqu'lei pratiquées par les philosophes n'équivaut en rien à un refus de toute méthode. Disqualifiant l'idéal de rationalité ou de systématicité, Nietzsche repense les exigences méthodiques à partir de l'analyse de l'«esprit scientifique». Cette réflexion révèle la rigueur propre de sa démarche, et permet de comprendre le rôle qu'y jouent l'expérimentation, le sens historique, l'économie des principes et plus encore la recommendation de «prendre le corps pour fil conducteur» de l'enquête philosophique.Diese (...) Arbeit zeigt, dass Nietzsches Kritik der Methoden, die bisher von den Philosophen verfolgt wurden, keineswegs eine Zurückweisung jeder Methode bedeutet. Indem er die Ideen von Rationalität und Systematizität kritisiert, formuliert Nietzsche methodische Erfordernisse neu im Ausgang von der Analyse des "wissenschaflichen Geistes". Die Strenge dieser Reflexion ermöglicht, die Rolle des Experiments, des historischen Sinns, der Prinzipien-Sparsamkeit und vor allem der Aufforderung einzuschätzen, im Rahmen der philosophischen Arbeit "den Leib als leitfaden" zu nehmen.This paper shows that Nietzsche's criticism of traditional philosophical methods does not imply he dismisses all methodical demand. His rejection of rationality or systematicity is to be understood as a consequence of the new methodological demands which emerge from his analysis of the "scientific spirit". This reflection reveals the specific rigour of Nietzsche's approach, and makes it possible to understand the role played in this respect by experiment, historical sense, the economy of principles, and above all by Nietzsche's request to take "the body as a guiding thread" of all philosophical research. (shrink)

In recent years, Islamic feminism has become a prevalent and controversial topic among scholars from Muslim countries and Western feminists. While respecting the efforts of Muslim activists, this paper argues that because Islamic perspective is inherently anti-pluralist, it is not conducive to feminism and even at odds with it. Since it is impossible to make any generalizations about Muslim countries, this paper focuses on the debate of Islam and feminism as it relates to Iran. Islamic laws that are the ground (...) for constitutions in many Muslim countries treat men and women unequally. In countries with a theocracy, Islam becomes a political system where the power of the ruling elite, which are the clerics, becomes an important obstacle on the way of reforms. As a worldview, Islam provides a fixed identity of women and men that is irreconcilable with any liberating theory. The significance of this discussion lies in the potential of celebration of “Islamic feminism” for reinforcing the fusion of religion and politics in a country such as Iran, which has a religious state. (shrink)

Much phenomenological work on race has focused on the bodily experiences of persons of color in white spaces or in the face of the white gaze. But comparatively little has been written about how to change these bodily experiences. This article fills this gap by discussing the perspective of those who enact bodily habits alienate persons of color, or what this article calls “racializing bodily habits.” It defends a novel path toward reforming these habits: the practice of mindfulness meditation. The (...) key premise in this argument is that reforming racializing bodily habits requires that one transform one’s perception of and affective responses to racialized others. It explains that mindfulness meditation slows our experience of time, thereby opening up the possibility for new affective responses, perceptual habits, and bodily habits. This article bases its argument on qualitative descriptions of mindfulness meditation and on empirical research on its effects. (shrink)

This article discusses the way in which Catherine Colliot-Thélène addresses the issue of social law in her latest writings, in particular in Le commun de la liberté (2022). It is based on the hypothesis that social law is a point of discomfort for the Kantian and for the Marxian she is. Indeed, Colliot-Thélène recasts democracy, citizenship and, finally – since Le commun de la liberté – social law itself around the concept of subjective right, and not around the concept of (...) social law. But what is left of social law in this quest of a new foundation, which leads her to get rid of the concept of status? (shrink)

“Body positivity” refers to the movement to accept our bodies, regardless of size, shape, skin tone, gender, and physical abilities. The movement is often implicitly understood as the effort to celebrate diversity in bodily aesthetics and to expand our narrow beauty standards beyond their present-day confines. Like other feminists, I question whether the push to broaden beauty norms should occupy as central a role as it does now in the movement’s mainstream incarnations, and I believe that, beyond challenging confining beauty (...) standards, body positivity should teach us that all bodies are worthy—for example, of care and respect. My aim in this paper is to offer a general account of body positivity. I argue that body positivity should be understood as the transition from limiting body shame to proper body pride. I adopt a pluralistic approach to body positivity, incorporating the idea that we should not only expand aesthetic standards, but also celebrate such aspects of embodiment as our capacity for bodily pleasure or our bodily abilities. What is common to these different ways of developing empowering relations to our bodies is the move to resist all forms of body shame that limit our flourishing and to cultivate proper pride in one’s body. I conclude by considering several avenues toward embodying such pride and, thus, embracing body positivity: expanding beauty ideals; promoting equal access to physical activities and celebrating the accomplishments of all athletes, regardless of body size or level of ability; and consciousness-raising. (shrink)

This thesis develops Dewey’s theory of inquiry and provides a novel perspective on what realists consider to be Dewey’s most controversial claims: his rejection of the view that inquiry aims at providing an accurate representation of reality, his claim that the object of knowledge is constructed, and his definition of truth in terms of warranted assertibility or fulfilment of the requirements of a problem. My strategy is to draw a gradual and relative distinction between what I call “framed” and “framing” (...) inquiry. While the distinction is not explicitly present in Dewey’s works, it rests on Dewey’s functional distinction between existential and universal propositions. In a framed inquiry, the problem is covered by an existing conceptual framework, which is used to resolve the problem, without being revised. In a framing inquiry, the problem is underdetermined by existing conceptual frameworks, which are created, revised, or expanded. My general argument is that Dewey’s main contribution and controversial claims should be understood in the context of framing inquiry. In Chapter 1, I set the stage for the thesis. I paint the portrait of Dewey as the archetypal anti-realist; I present pragmatism as moving above this debate; and I present the specifically Deweyan brand of pragmatism. In Chapter 2, I introduce the distinction between framed and framing inquiry. In Chapter 3, I argue that realist notions of knowledge as representation, existence as independent facts, truth as correspondence can be cast in terms of framed inquiry, while most realists mistakenly interpret these notions as “unframed.” In the next three chapters, I defend and develop Dewey’s views for framing inquiry. In Chapter 4, I argue that framing inquiry should be construed as articulating rather than representing reality. In Chapter 5, I maintain that Dewey’s view avoids idealism. In Chapter 6, I defend the pragmatist theory of truth as a standard for framing inquiry, by contrast with representational standards. (shrink)

Do physicists believe that general relativity is true, and that electrons and phonons exist, and if so, in what sense? To what extent does the spectrum of positions among physicists correspond to philosophical positions like scientific realism, instrumentalism, or perspectivism? Does agreement with these positions correlate with demographic factors, and are realist physicists more likely to support research projects purely aimed at increasing knowledge? We conducted a questionnaire study to scrutinize the philosophical stances of physicists. We received responses from 384 (...) physicists and 151 philosophers. Our main findings are (1) On average, physicists tend toward scientific realism, and slightly more so than philosophers of science. (2) Physicists can be clustered into five groups. Three show variants of scientific realism, one is instrumentalist, and one seems undecided or incoherent. (3) Agreement with realism weakly correlates with approval of building a bigger particle collider. (4) Agreement with realism weakly correlates with the seniority of physicists. (5) We did not find correlations with other factors, such as whether physicists focus on theoretical or experimental research and whether they engage with applied or basic research. (shrink)

Conceptual engineering takes a distinctively normative and reconstructive approach to our conceptual repertoire. This approach is congenial to the ideas defended by philosophers belonging to the multifaceted tradition of American and Cambridge Pragmatism. This special issue is devoted to the investigation and development of these connections. Our introduction maps some of the historical and theoretical entanglements between the two fields and gives a short overview of the contributions to the special issue.

This commentary came from within the framework of integrating the humanities in medicine and from accompanying research on disease-related issues by teams involving clinicians and researchers in medical humanities. The purpose is to reflect on the challenges faced by researchers when conducting emotionally laden research and on how they impact observations and subsequent research findings. This commentary is furthermore a call to action since it promotes the institutionalization of a supportive context for medical humanities researchers who have not been trained (...) to cope with sensitive medical topics in research. To that end, concrete recommendations regarding training and supervision were formulated. (shrink)

Cet article entend montrer que Nietzsche conçoit l’histoire comme n’étant pas simplement une pure discipline théorique, mais comme une dimension spécifique de l’existence humaine, impliquant une manière singulière de se rapporter au réel. Pour cette raison, elle doit être repensée en tant que « sens historique », plutôt que seulement comme science historique. À condition d’être convenablement pensé et maîtrisé, le sens historique est aux yeux de Nietzsche tout à la fois une condition du possible retour à la santé de (...) l’homme moderne, et une vertu nécessaire du philosophe authentique, vertu qui apparaît pour finir comme un élément constitutif de la notion de « généalogie » que Nietzsche met en place en 1887. (shrink)

Dans les années 1980 et 1990, le concept de communauté était au cœur des débats entre les communautariens et les libéraux anglo-saxons. En France, il a joué (et joue encore) un rôle important dans les débats sur la république et le « communautarisme ». Le contexte dans lequel il est remis en scène aujourd’hui est celui de la résurgence du nationalisme et des revendications identitaires. La crise de l’idéal cosmopolitique et de l’idée du multicul...

In this article, I draw an important distinction between two kinds of inquiry. “Framed inquiries” take for granted and use a conceptual framework in order to ask and answer questions, while “framing inquiries” require the creation, revision, or expansion of the conceptual framework itself in order to address the problem at hand. This distinction has been largely ignored in epistemology, and collapsed by two radically opposed philosophical camps: representationalism and antirepresentationalism. While the former takes all inquiries to be in the (...) business of discovering mind-independent facts, the latter takes all inquiries to be primarily governed by pragmatic considerations. Against the objections raised by both camps, I defend a pragmatist and substantive distinction between framed and framing inquiry, inspired by Rudolf Carnap’s distinction between internal and external questions and reformulated in terms of John Dewey’s theory of inquiry. (shrink)

This research applies the notion of sustainability (Barney, 1991; Braa, Monteiro, & Sahay, 2004) to the mechanisms used by socially responsible investment(SRI) firms with respect to their stakeholders (investors and target firms). A contrast is developed between US and UK SRI firms. It is noted that screens, while maintaining a strong investor base, are less sustainable from the perspective of the firms targeted by SRI funds, whereas advocacy has stronger elements of sustainability with respect to the relations with corporations.

This study examined the effect of the pique technique preceded by a disrupting process. Passersby in the street were asked for money, either for a common amount of change (control) or 37 cents (pique technique). In half of the cases, the requester added a disrupting sentence at the beginning of the request. Results showed that the pique technique alone and the disrupting technique alone increased compliance with the request. Adding a first disrupting sentence to the pique also increased compliance compared (...) with the other three conditions. These results support the theoretical explanation that the initial disrupting sentence associated with the pique could reduce the influence of the refusal script activated by the money request. (shrink)

Ancré en sociologie, ce texte vise à clarifier l’emploi du concept d’arrangements de famille dans les sciences sociales de langue française et anglaise et précise son intérêt par rapport au terme concurrent de négociation pour décrire la prise collective de décisions par des personnes apparentées. Cette conceptualisation permet de penser la production plus ou moins formalisée d’un consensus entre des personnes apparentées qui ont éventuellement des intérêts contradictoires et sont prises localement dans des rapports de pouvoir, et plus généralement dans (...) des rapports de domination qui les dépassent. L’article insiste sur la dimension temporelle de ces arrangements qui sont tout à la fois un processus et un résultat. (shrink)

This article aims to draw a portrait of the influence of cybernetics on soft science. To this end, structuralism, post-structuralism and postmodern philosophy will be successively analyzed in a perspective based on importing concepts stemming from the cybernetic paradigm (information, feedback, entropy, complexity, etc.). By focusing more specifically on the American postwar context, we intend to remind the audience that many soft science specialists were involved in the elaboration of this ‘new science’. We will then retrace the influence of the (...) cybernetic paradigm on structuralism. Starting with the historic meeting between Roman Jakobson and Claude Lévi-Strauss, we will illustrate that structural phonology is directly inspired by discoveries stemming from the informational model. In the same perspective, the conceptual borrowings of psychoanalyst Jacques Lacan from cybernetics will be identified and analyzed. Then, we will address the matter of the relationship between postmodern theories and the cybernetic paradigm. The philosophical movement towards deconstruction, as well as Deleuze and Guattari’s philosophy, will be analyzed based on how they relate to this paradigm. We will also insist on the fact that the philosophy of Jean- François Lyotard’s La Condition postmoderne is fully in line with the epistemological revolution launched by cybernetics. (shrink)

Depuis les années soixante-dix et le corpus de Montréal (Sankoff et al., 1976), les corpus oraux et multimodaux ont été au cœur des transformations technologiques, méthodologiques et théoriques de la linguistique sur corpus numériques, reconfigurant les attentes en matière de conservation des documents sonores. Les outils et instruments de transcription, d’annotation, de traitement du signal, de textométrie, de visualisation, et plus généralement tous les outils du TAL et du traitement de don...

La présente étude part d’une discussion de la thèse exposée par Catherine Colliot-Thélène dans son ouvrage La démocratie sans « demos » selon laquelle la démocratie moderne est « sans demos », composée uniquement de sujets de droits individuels. Appliquée à la construction européenne, cette thèse s’avère féconde, mais aussi problématique. Si elle conduit à sortir des mythes du contrat social et du pouvoir constituant et de poursuivre la démocratisation par la seule garantie du droit subjectif, elle le fait néanmoins (...) en maintenant l’un des axiomes principaux du contractualisme qu’elle réfute, à savoir l’idée que face à l’État seul l’individu est source de droit, non les corps intermédiaires, les communautés et les collectifs. Une autre tradition constitutionnelle fait pourtant plus efficacement l’économie du concept de pouvoir constituant, l’anglaise et l’allemande. Celle-ci développe l’idée d’une « constitution matérielle » ou « réelle », issue des rapports de la pluralité des puissances sociales et non de la volonté du législateur. On postule que cette tradition permet de mieux décrire l’intégration européenne et qu’elle livre des pistes précieuses pour démocratiser l’Europe. (shrink)

This paper intends to highlight the philosophical and ethical implications of cultural theory as initiated in the seventies by the British anthropologist, Mary Douglas. The first part will present cultural theory, mainly through her early works. We will particularly insist on the originality of this functionalist theory based on four interpersonal relationships patterns – defined according to grid and group dimensions – and their associated cultural biases, namely the egalitarian bias, the hierarchical, the insulated and the individualist one. In the (...) second part of our study, we will show that in each of these biases, people behave and perceive differently and we will concentrate on these differences regarding risk. Finally, we will focus on one essential implication of this theory, its conception of rationality. Indeed, cultural theory implies a framework of plural rationalities, which is of paramount importance if we consider its ethical consequences. We will try to lighten these and show how it might influence risk management. (shrink)

Nous dédions ce numéro sur les corpus complexes à notre collègue Thierry Chanier, qui a joué un rôle majeur dans le consortium Corpus Écrits (2011-2015) en mettant notamment en œuvre le projet CoMeRe qui fut l’une des plus grandes réussites du consortium, et qui a cessé ses activités académiques depuis mars 2017. Revenons d’abord en deux mots sur le parcours de Thierry Chanier, qui fut l’un des premiers en France à développer les liens entre Intelligence Artificielle (IA) et Traitement Automa...

In Jacques Derrida's formalisation of the problem of the gift in Donner le temps (1991), where Derrida offers a joint reading of Marcel Mauss’’ The Gift and Baudelaire's La Fausse monnaie, there is an apparent rejection of rational calculation (and of economism) in a narrow sense. This exclusion is only one of the steps in the deconstruction of the metaphysics of the gift, and of other motifs such as, for example, invention, forgiveness, and hospitality. In another step, calculation and economy (...) are the terms of logico-formal paradoxes, and engages us to think of the incompatible demands of calculability and incalculability between which reason is torn, and which Derrida has discussed, for example, in ‘‘The ““World”” of the Enlightenment to Come (Exception, Calculation and Sovereignty)’’ (2003). In this paper, I argue that in his evaluation of Mauss’’ moderate view of economy and exchange, Derrida has limited Mauss’’ notions of economy and rationality to reason as calculation. This evaluation jars with Derrida's deconstruction of calculation in his reading of Hegel and Rousseau among others, as I begin to show, Hegel, for whom ‘‘counting was a bad procedure’’. (shrink)