À la fin du xviii e siècle, le concept de génération se voit progressivement remplacé par ceux de reproduction et de production dans les champs a priori sans rapport que sont les sciences naturelles et les sciences économiques. Après avoir esquissé une restitution de ce déplacement conceptuel, il s’agira d’interroger ce qui se joue aujourd’hui derrière les reprises de ce concept et, plus largement, du paradigme de la génération.

Si les animaux d’élevage comme les animaux d’expérimentation intéressent depuis une trentaine d’années de plus en plus de personnes – de chercheurs, de militants –, les animaux dit de compagnie, en revanche, semblent toujours pâtir du préjugé selon lequel, parce qu’ils relèveraient d’une relation privée, ils seraient sans intérêt scientifique ou philosophique. Donna Haraway propose une façon tout à fait singulière de court-circuiter cet arrêt de la pensée afin de pouvoir re-problématiser cette relation à nouveau frais. Ce qui change immédiatement, (...) c’est le caractère non plus privé mais politique de cette co-relation : l’histoire biologique et politique qui nous unit à ces animaux dit de compagnie apparus massivement dans les années 1970 est toute aussi complexe que celle que nous partageons par ailleurs avec nos autres espèces compagnes. Comment raconter cette histoire et hériter des conséquences de cette co-évolution? Comment prendre au sérieux, moralement, politiquement nos relations inter-espèces? (shrink)

Émilie Hache and Bruno Latour argue in their article “Morality or Moralism?” that contemporary moral treatments of animals exhibit a hard-won insensitivity, and a corresponding inability to respond, to the “call” of animals—to the moral claims that animals legitimately make on us. In responding, Rowlands commends aspects of this thesis but argues that Hache and Latour have improperly formulated it. Rather than being an inability to respond to the call of animals, contemporary moral treatments of the moral claims (...) of animals exhibit a willingness to respond to their call in the only way that remains available, given the development of moral discourse during the last three hundred years. The willingness to respond to the call is admirable; but the restriction on moral discourse that makes this the only available form of moral response is, Rowlands suggests, both admirable and regrettable in almost equal measure. (shrink)

This response to “Morality or Moralism?” by Émilie Hache and Bruno Latour, while accepting the plausibility and importance of their critique of moralism in the name of morality, identifies a number of questionable steps and assumptions in their development of it. Mulhall's response questions an ambiguity in their specifications of what morality and moralism are—an unexplained tendency on their part to occlude distinctively nonhuman animal life in favor of the inanimate when advocating a concern for the nonhuman, and what (...) appears to be a misreading of Michel Serres. (shrink)

Tamen's essay is one of a group of responses to Émilie Hache and Bruno Latour's article “Morality or Moralism?” which advocates our “sensitization” to nonhuman things. Tamen examines the picture of universal reciprocation that Hache and Latour propose, according to which, when I “bow at” (acknowledge) things, some things bow back at me, and I must treat whatever bows back as if it were like me. Unlike James Lovelock, a passage from whose work they discuss, Hache and (...) Latour understand this picture in a sense that is essentially “honorary.” The picture or premise they propose sets up, they admit, “a promising misunderstanding.” Tamen offers two arguments in response: one against as-if locutions and another against the very notion of setting up a misunderstanding. But it is good news, Tamen concludes, that sensitization cannot be set up. To what extent we would want a “revival of scruple” to succeed is a serious question, the answer dependent on how much scruple about which things and for what reasons. However pleasing the Hache/Latour or Lovelock picture, it is easy to imagine an intemperate degree of scruple, requiring agonies of continual debate and calculation of the minutest consequences of our acts and the most unlivable alternatives. (shrink)

This response to “Morality or Moralism?” by Emilie Hache and Bruno Latour takes issue with their distinction between two kinds of morality. Hache and Latour see a difference between morality as sensitivity and morality as principled claims regarding moral considerability. They then argue for form-content contradiction/harmony between these purportedly opposing senses. In responding, Zamir argues that these operations can be construed as distinct kinds of sensitivity. Arguments that advocate bringing nonhuman animals into moral consideration can be abstract and (...) general. But this does not mean that such arguments or those who make them are insensitive. Some kinds of sensitivity are attuned to general facts rather than to particulars. Hache and Latour thus err by reducing moral sensitivity to a response to particulars, which leads them to perceive form-content tensions where these do not exist. Zamir's response also argues against a tendency in posthumanist animal ethics—a tendency shared by Hache and Latour's article—to refuse descending to discuss the actual practical questions regarding animals that Anglo-American animal ethics explores. Zamir examines (and rejects) some possible posthumanist arguments that might support remaining philosophically uninvolved in these discussions. (shrink)

Through a fieldwork study of the practice of methadone substitution at a French addiction clinic, the classic ‘theory of action’ is criticized and an alternative one proposed. A sketch of the debates among French drug specialists, drug users and legislators shows the pertinence for these practitioners of such a theoretical question; further, the ethnographic data suggest that they can be seen as actually trying out an alternative to this ‘theory of action’.

Brian Epstein has argued (in The Ant Trap and ‘Anchoring versus grounding’) that social kinds ‘export’ across worlds. Although the conditions for war criminality are not ‘fixed’ in the Empire, for instance, Darth Vader is a war criminal there. And, according to Epstein, an account of social construction should imply that he is. Ultimately, he argues that ‘grounding-only’ accounts of social construction – like those proposed by Jonathan Schaffer and Aaron Griffith – imply that social kinds do not export across (...) worlds. As a result, he argues that we need more than grounding; in particular, we need both grounding and what he calls ‘anchoring’ to account for it. In this paper, I argue that, once we draw a distinction between what I call ‘thick’ and ‘thin’ social kinds, Epstein’s argument is either invalid or irrelevant. (shrink)

Patočka has never developed the political and historical concept of dissidence. But trying to sketch its phenomenological foundation in the writings of the Czech philosopher, who experienced human liberty as an act of dissidence, could be an original way in qualifying his alternative idea of the modern subjectivity in phenomenology: between finitude and autonomy. The first part of the article presents the radical criticism aimed by Patočka to the transcendental subjectivism of Husserl, and thinks the requirement of a split between (...) autofoundation and autonomy. Then, it is analysed the articulation between the movement of life and the movement of existence, in which lies the very idea of dissidence. In a third and final part, one shows to what extent the dissident subjectivity fully reveals itself in the political life. (shrink)

Peter Singer est un philosophe utilitariste de renommée internationale. Il est titulaire de la chaire de bioéthique à Princeton. Depuis une trentaine d’années il s’intéresse à des questions éthiques telles que le statut moral des animaux, la bioéthique, l’environnement, et la manière de lutter contre la pauvreté dans le monde. C’est à cette question qu’il consacre son dernier ouvrage, paru en France en 2009 : Sauver une vie. Agir maintenant pour éradiquer la pauvreté.Sauver une vie n’est pas ..

Just as contemporary metaphysics, in general, is marked by an interest in ground, contemporary social metaphysics, in particular, is marked by an interest in social construction. It’s no surprise, then, that some contemporary metaphysicians have come to understand social construction in terms of ground. In this paper, I argue that this is a mistake. In particular, I argue that any otherwise plausible account of construction as ground is objectionably revisionary. First, I discuss an argument for the view that construction is (...) ground that is endorsed by its proponents, and identify its weaknesses. I then consider, and dispense with, different versions of the view that construction is ground, and argue that these either overgeneralize, undergeneralize, or both. After responding to the objection that my arguments presuppose monism with respect to construction, I conclude that though ground is relevant to construction, extant ground-theoretic accounts of its relevance fail to capture it. (shrink)

In this contribution we will approach language and images in different modalities: speech and face, anticipated and imagined movements, illusions on the sound by the image. It will be the opportunity for us to revisit the Gestalt concepts which were considered obsolete since structuralism in Humanities. As instantiated by Gilbert Durand in The Anthropological Structures of the Imaginary (1999, French 1st ed. 1960), we shall recall that Gestalt is not—even implicitly—an exclusively static approach to cognition. On the contrary we will (...) emphasize that forms can emerge from movements and stabilize in memory, thence morphology. And for speech, we will consider phonology as the stabilized outcome from audible and visible gestures of the mouth—caught in the time-course of a flow of some four in six syllables by second—via the perception of motor coordinations: which is necessary to master the most common expression of language between humans. We will adopt here also for the perceptual flows of spoken language, Multimodal Scene Analysis, the ongoing legacy of Gestalt Theory, including one of our main research topics: the gestural expression of the face and the hand for Deaf people, who practise as an augment French LPC (Langue française Parlée Complétée), adapted in 1967 from Cued Speech by its originator Dr Richard Cornett. (shrink)

Après avoir présenté l’institution récente de la kafâla, qui fut légalisée en Algérie en 1984 et au Maroc en 1993 en faveur des enfants abandonnés et en substitution au modèle prohibé de l’adoption, l’article propose une analyse des données recueillies lors d’une enquête ethnographique menée de 2005 à 2009. Elle révèle que l’enfant illégitime encourt davantage le risque d’être abandonné à la naissance s’il est de sexe masculin. En revanche, s’il est de sexe féminin, il bénéficie de plus de chances (...) de faire l’objet d’un don provisoire, direct et négocié, et surtout d’être adopté ou recueilli en kafâla suite à son abandon en institution. (shrink)

Background: Autonomy is a central concept in both bioethics and rehabilitation. Bioethics has emphasized autonomy as self-governance and its application in treatment decision-making. In addition to discussing decisional autonomy, rehabilitation also focuses on autonomy as functional independence. In practice, responding to patients with diminished autonomy is an important component of rehabilitation care, but also gives rise to tensions and challenges. Our objective was to better understand the complex and distinctive ways that autonomy is understood and upheld in the context of (...) rehabilitation care by reviewing how autonomy is discussed in the rehabilitation literature. Methods: We conducted a scoping review addressing issues of autonomy in the context of mental and physical rehabilitation. Our process followed three sequential steps. We extracted and analyzed bibliometric information. We then examined how autonomy was defined and conceptualized. Finally, we examined how the articles discussed the roles of rehabilitation health professionals in responding to patient autonomy. Findings: The articles include 16 empirical reports, 17 case studies and 30 theoretical papers. The most common conceptual accounts of autonomy drew upon principlism, rights-based and legal analyses, and relational/social approaches. We identified four broad approaches for responding to patient autonomy: supporting, promoting, respecting and advocating. Conclusion: This review helps clarify some of the ambiguities and conceptual distinctions underlying discussions and practices related to autonomy in rehabilitation. It also draws attention to a wide range of activities that health professionals can undertake with the goal of supporting, promoting, respecting and advocating for patient autonomy in rehabilitation care. (shrink)

In this comment on Johan Von Essen’s contribution on the meaning of volunteering we make some remarks about Von Essen’s starting point, which reveals a particular perspective on meaningfulness, namely that people perceive reality as meaningful when their actions and the things they encounter are part of a meaningful whole. By introducing another perspective on meaningfulness, namely that the shattering of a meaningful whole is full of meaning, we question if practices of volunteering which occur in face-to-face situations—and thus outside (...) the public realm—can be fully captured by the five predicates that make up the phenomenological structure of volunteering. (shrink)

Dans son ouvrage La libération animale, Peter Singer développe trois grandes idées : le principe d'égale considération des intérêts, le rejet du spécisme et la nécessité de mettre un terme à certains types d'exploitation des animaux, notamment ceux qui ont trait à la recherche et à l'élevage industriel. Cette oeuvre phare a connu un retentissement immense, à tel point que sa publication, en 1975, a été présentée comme le moment clef dans l'émergence du mouvement éponyme. Cependant, le mouvement de libération (...) animale ne saurait se réduire à la seule pensée singerienne. Ce mouvement extrêmement protéiforme a fait l'objet de débats intenses à l'interne, entre les défenseurs des animaux eux-mêmes qui privilégient des approches diverses, comme à l'externe, entre ceux qui défendent le statu quo ou contestent les arguments animalistes. L'objet de ce recueil est de revenir sur le lien entre le mouvement de libération animale et les théories de Peter Singer qui, à tort ou à raison, en est perçu comme le père fondateur. Comment l'éthique animale de l'auteur a-t-elle été accueillie depuis la publication de La libération animale, et comment a-t-elle évolué? Quelle place la doctrine utilitariste occupe-t-elle dans le travail de Singer et dans les débats qu'il a engendrés? C'est en effet dans cette doctrine parente que résident les écueils auxquels s'est heurté le travail de l'auteur. C'est aussi là que son système a trouvé sa force et sa simplicité caractéristiques. C'est aussi, semble-t-il, ce qui fait la fécondité de ses idées. (shrink)

Au sein des séparations parentales conflictuelles, l’enfant peut adopter un rôle de parent. La parentification est une conséquence fréquente de ces situations. L’article présente le cas clinique d’une jeune fille de 12 ans illustrant l’articulation entre sa situation familiale et le phénomène de parentification. Marie est prise en charge en centre-médico-psychologique suite à une injonction de soin émise par le juge des enfants. Au sein de la séparation conflictuelle de ses parents, elle apparaît comme la soignante et la confidente de (...) sa mère. Elle cherche à aider cette dernière par divers moyens tels que le soutien moral, le rejet du père ou encore la rupture de liens avec sa famille. Des programmes éducatifs mandatés par les tribunaux, des programmes de prévention ou des discussions avec les parents dans les écoles sembleraient pertinents afin de diminuer la parentification. (shrink)

In this comment on Johan Von Essen’s contribution on the meaning of volunteering we make some remarks about Von Essen’s starting point, which reveals a particular perspective on meaningfulness, namely that people perceive reality as meaningful when their actions and the things they encounter are part of a meaningful whole. By introducing another perspective on meaningfulness, namely that the shattering of a meaningful whole is full of meaning, we question if practices of volunteering which occur in face-to-face situations—and thus outside (...) the public realm—can be fully captured by the five predicates that make up the phenomenological structure of volunteering. (shrink)

The idea that mythos and logos are incompatible, and that truth is a product of scientific and dialectical thinking, was certainly disproven by later Platonic philosophers. Deploying the works of Hesiod and Homer, Homeric Hymns and other such literature, they considered myth a valuable and significant augment to philosophical discourse. Plato’s denigration of myth gave his followers an incentive to read myth as allegory. The Stoics and first-century philosophers such as Philo, treated allegory as a legitimate interpretive strategy. The Middle (...) Platonists incorporated myth, for example, deifying the Monad and Dyad, as did 2nd century Platonists. Plutarch’s Isis and Osiris, for example, equates Isis and Osiris with form and matter: the god sows in matter logoi from himself. Porphyry’s allegorizing of Plato’s Cave of the Nymphs is another example. Plotinus is a strong influence on how the late Neoplatonists regarded myth. This paper argues that these philosophers’ use of allegory prepared the way for the Neoplatonists treatment of myth as inspired symbolism. Proclus and Syrianus, as reported by Hermias, did something more extreme by using mythology to construct inspired symbolic argument. Mythos becomes another type of logos, a vehicle for representing the invisible world of being, another kind of truth that can even serve a function in anagogic ascent. (shrink)

Cette note de recherche prend pour point de départ un certain nombre d’observations empiriques sur les pratiques d’écritures relatives à la « rédaction web ». Son ancrage est celui de l’analyse du discours, envisagée comme discipline interprétative et lecture critique des énoncés mais aussi comme démarche susceptible d’apporter sa contribution à une didactique de l’écrit. Nous y livrons quelques premiers éléments de réflexion pour la caractérisation discursive des textes issus de la rédaction web, prenant en compte pour cela à la (...) fois la composante discursive de ces productions et les discours construisant la rédaction web comme pratique d’écriture. A partir de deux exemples, nous montrons que les normes dominantes de la rédaction web, liées notamment aux contraintes du support et à des enjeux économiques, sont diversement prises en compte suivant la sphère d'activité où sont produits les textes. (shrink)

Dans un régime comme celui de la République populaire de Chine, où prévaut la suprématie d’un Parti-État unique, la politique et le politique constituent, a fortiori plus qu’ailleurs, la chasse gardée de l’élite dirigeante du pays, à savoir les cadres du Parti communiste. Cet article tente de saisir qui sont les élites politiques aux commandes de la Chine d’aujourd’hui à travers l’analyse du modus operandi de l’École des cadres du Parti de Shanghai. L’étude de cette institution, qui participe à la (...) régulation de la circulation des élites et constitue l’un des lieux privilégiés de la transmission et de l’exercice du pouvoir, permet, par-delà son propre fonctionnement, d’éclairer la nature et le devenir même du régime. S’il apparaît que les forces modernisatrices, en assimilant davantage l’École du Parti à un institut d’administration publique, œuvrent à la professionnalisation du métier de cadre, c’est également et avant tout afin de mieux perpétuer l’hégémonie du Parti-État unique.In a regime where the one Party-State rule still prevails, as is the case in the People’s Republic of China, the polity and politics constitute – here more than anywhere else – the private ground of the country’s ruling elite, i.e. the cadres of the Communist Party. This article attempts to grasp who the political elites in control of contemporary China are, by analyzing the modus operandi of the Shanghai Party School for Cadres. The study of an institution that takes part in the circulation of the elites and hence constitutes one of the privileged playing fields for the transmission and the exercise of power, allows, beyond the understanding of its own working, to shed light on the very nature and evolution of the regime. If the modernizing forces appear to work towards the professionalization of the cadres’ craft by equating the Party School to an institute of public administration, they ultimately do so in order to better perpetuate the supremacy ofthe one-Party system. (shrink)

The continued rise of populism and authoritarianism throughout the world has witnessed an alarming attack on basic democratic freedoms and led to a divided political and social world. Few thinkers have done as much as Jürgen Habermas to understand and critique these problems, perhaps most famously through his notions of the public sphere, deliberative democracy and discourse ethics. In this fascinating book, Emilie Prattico considers the crisis of democracy from a Habermasian standpoint via engaging interviews with an outstanding line up (...) of leading philosophers and thinkers. The following key topics are unpacked and explored: Can some basic rights and liberties be given up to safeguard democracy? With Hauke Brunkhorst, How does actual deliberation confer legitimacy to democratic decisions? With Cristina Lafont, Why is "fake news" a crisis of democracy? With Michael Lynch, How can we build a public sphere together and share it in a world characterized by divisiveness and tribalism? With Barbara Fultner, Can democracy survive without the voice of experts? With Kenneth Baynes, How dangerous are the current forms of authoritarianism we are seeing take hold all over the world? With Maria Pia Lara, What does the public sphere look like with new technologies? With Gertrud Koch, What duties do we owe descendants of slaves and how do we reckon with our antidemocratic and oppressive past? With Lorenzo Simpson. Also including a Foreword by Habermas himself, this book is essential reading for anyone seeking to understand the challenges facing democracy and liberalism today. It will be of great interest to those in philosophy, sociology and politics as well as related fields such as religion and law. (shrink)

These hominins used their ability to choose freely to distance themselves from God at some point in history. These stories follow the Augustinian heritage. Some like contend that neither paleoanthropological nor genetic data lend credence to the existence of a superhuman society. This analysis shed light on the variety of religious and scientific writings. A detailed summary would be outside the purview of the study. Because the terms "science" and "religion" are so broad, the literature has split into many areas (...) of "science-engaged theology," where a particular scientific claim or subfield is examined in light of a particular theological argument. Asking whether Christian eschatology is consistent with scientific claims about cultural evolution or the cosmic fate of the cosmos would be a more pertinent question than whether Christianity is consistent with Science. The range of subjects that Science and religion can address grows as their respective fields become more global and expansive. All the religious philosophies say that this world will end one day, and there will be a day of judgment after it. Same in the Case of Science, nowadays metaphysics proves that this universe will end a day after some time. If there will be an end of the world, there will also be a day of judgment. So, aspects of the end of the world and the Day of Judgment have also been proved by scientific studies and religious philosophies. (shrink)

Au début de la deuxième vague de COVID-19, le 7 novembre 2020, était organisé le séminaire « Questions d’éthique » au Lieu Unique à Nantes (France). La conférence du Pr. Axel Kahn était axée sur la perspective éthique des relations entre information et médias, chercheurs et essais cliniques, liberté individuelle et démocratie sanitaire, mais également l’urgence des soins, le tri des patients et le confinement. Partant du caractère indispensable de l’ « éthique en temps de crise », titre de sa (...) conférence, il analyse sa pratique à travers le prisme de la liberté et de la responsabilité. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Rhetoric of Romantic ProphecySara GuyerThe Rhetoric of Romantic Prophecy. Ian BalfourStanford: Stanford University Press, 2002. Pp. 368. $70.00, cloth; $29.95, paperback.Not insignificantly, Walter Benjamin and Maurice Blanchot are the first two names to appear in Ian Balfour's excellent study The Rhetoric of Romantic Prophecy. Benjamin and Blanchot are authors of two of the most influential essays on romanticism, essays that, it just so happens, Ian Balfour is (...) responsible for introducing to an English-reading audience. 1 Thus, The Rhetoric of Romantic Prophecy is not only a long awaited, prize-winning book by a major theorist of romanticism, it is also a book written by the first English translator of Benjamin's and Blanchot's essays. Both Blanchot's "The Athenaeum" and Benjamin's "On the Concept of Criticism in German Romanticism" expose the incompletion of the romantic project and unsettle the relation between the past and the present. They also provide a context for understanding the kind of book that Ian Balfour has written. Like its eminent predecessors, this book focuses on local phenomena, yet its force far exceeds the field that it so thoughtfully treats. In it, Balfour shows how a turn to the past (to a set of historical texts) has the effect of unsettling the present, and he argues that an apparent turn to the future (prophecy) has as its issue the present.The book's introduction, entitled "The Call of Prophecy and the Future (After Benjamin)," alerts us to the fact that Benjamin and Blanchot, who have written extensively on language, also have written compellingly on the prophetic. While the prophetic today most often seems to signify religion's naive or violent claims on the future (and by implication on the present), in Benjamin's and Blanchot's work—and in Balfour's work—"the prophetic" (by which Balfour means not a genre, but a "mode") poses problems of referentiality and interpretation. Benjamin's treatment of messianism and allegory in the "Theses on the Philosophy of History" offers Balfour a clear framework for undertaking this examination. And, in style and approach, Benjamin is the thinker with whom Balfour has the closest kinship. Like Benjamin's The Origin of German Tragic Drama, Balfour's The Rhetoric of Romantic Prophecy is a historical study that is not historicist, that is, it does not aim to account for a historical phenomenon, but is a philosophical and rhetorical investigation into language.However, it is Blanchot's brief essay "Prophetic Speech"—a review of André Neher's L'essence du prophétisme—that informs Balfour's thinking about the prophetic. Indeed, Balfour's book can be read as a meditation on the rhetorical implications of Blanchot's suggestion that: [End Page 257]Prophetic speech announces an impossible future, or makes the future it announces, because it announces it, something impossible, a future one would not know how to live and that must upset all the sure givens of existence. When speech becomes prophetic it is not the future that is given, it is the present that is taken away, and with it any possibility of a firm, stable, lasting presence. 2With this passage, Blanchot not only recasts the conventional account of prophecy (and, implicitly, the symbolic reading upon which prophecy relies), but also shows that if prophecy turns the future into a referent—and hence becomes history—the present is lost. Balfour's transfer of Blanchot's account of the prophetic to romanticism is broadly explained by the debates within romanticism (and contemporary criticism of romanticism) about referentiality and the primacy of symbol over allegory, debates that today are most well-known to non-romanticists through Paul de Man's "The Rhetoric of Temporality."Balfour offers a lucid account of his project—and its relation to history and historicist criticism—when he explains:If there is a historical force to the analysis here, it lies not in the attempt to show how representative these texts were of some larger, pervasive phenomenon—although they sometimes are—but rather to mark what was possible to be thought and done at a given moment. More than that, the analysis implicitly and sometimes explicitly confronts... (shrink)

En dépit de ses revendications fondamentales, l’art conceptuel se heurte aux limites d’une dématérialisation et d’une objectivité idéalisées. Moins concernés par la définition de l’art (et ses investigations) que par l’expérimentation du concept en tant que tel, Lee Lozano et Stanley Brouwn optimisent les enjeux et préceptes parfois contradictoires de l’art conceptuel par le biais d’une pratique divergente, aussi radicale que cohérente. Sujets de leur propre conceptualisation, tous deux gagent d’une existence absolue en faisant de la généralisation de l’identité et (...) de la disparition du champ de l’art les facteurs de leur application et de leur latence universelles. (shrink)

Le présent article établit deux résultats distincts mais complémentaires : il montre d’abord que Jan Patočka découvre, dans les années soixante-dix, le primat épistémologique de la donation, à partir duquel la question du monde dans son rapport au problème du donné se pose et se résout – le monde comme donné en totalité, le donné comme avance du monde ; il montre ensuite que cette découverte permet au philosophe tchèque de poser à nouveaux frais la question du sujet et de (...) faire émerger une nouvelle figure du sujet, dont les principales caractéristiques anticipent sur celles de l’adonné – le sujet comme adonné-au-monde. Cet article aboutit ainsi à montrer que les concepts fondamentaux de la phénoménologie de la donation (donné, adonné, contre-expérience, témoin, appel-réponse, etc.), quand ils sont appliqués à la phénoménologie de Patočka, ne fonctionnent pas comme des catégories anachroniques, mais au contraire comme des clés herméneutiques qui révèlent à la fois l’originalité et l’actualité de cette phénoménologie. (shrink)

Many students have experienced the death of a loved one, which increases their risk of grief and mental health problems. Formal and social support can contribute to better coping skills and personal growth in bereaved students. The purpose of this study was to examine the support that students received or wanted to receive and its relation to students’ mental health. We also looked at students’ needs when receiving support and barriers in seeking formal and social support. Participants completed an online (...) survey consisting of questions about their sociodemographic characteristics, the support they received or wanted to receive, and support needs and barriers in seeking support. The survey also included three scales assessing grief, mental health distress, and personal growth. First, we analyzed the data descriptively. Next, we used MANCOVA to examine whether students who did or did not receive or wanted more support differed in terms of their grief, mental health distress, or personal growth. About 30% of students needed more support and experienced more grief and mental health distress than students who had their support needs met. Students who received support experienced more personal growth and grief than students who did not receive support. Students indicated a need for feeling acknowledged and safe. Feeling like a burden to others and perceiving their problems as not serious enough to warrant support were common barriers to seeking support. Our results indicate that support should be provided actively to students after the death of a loved one, and support being available on an ongoing basis. (shrink)