L’article se propose de réfléchir à l’intériorité du sujet créateur dans l’art à partir de la réflexion de Croce sur la connaissance intuitive. Dans le contexte de pratiques de simulation transversales, Croce semble entrevoir une esthétique qui réhabilite l’individualité et l’intériorité du créateur dans une perspective contemporaine.

The “reproductive suppression hypothesis” states that the strong desire of adolescent girls in our culture to control their weight may reflect the operation of an adaptive mechanism by which ancestral women controlled the timing of their sexual maturation and hence first reproduction, in response to cues about the probable success of reproduction in the current situation. We develop a model based on this hypothesis and explore its behavior and evolutionary and psychological implications across a range of parameter values. We use (...) the process of model development to identify assumptions implicit in the reproductive suppression hypothesis and variables that need to be measured in order to investigate it more fully. In addition, because costs were probably associated with weight control, an important part of this analysis is the specification of situations in which the benefits of adaptive adjustment of the maturation schedule could have outweighed the costs of achieving that adjustment by slowing adolescent weight gain. (shrink)

Knowledge of others, then, has value; so does immunity from being known. The ability to extend one's knowledge has value; so does the ability to limit other's knowledge of oneself. I have claimed that no interest can count as a right unless it clearly outweighs opposing interests whose presence is logically entailed. I see no way to establish that my interest in not being known, simply as such, outweighs your desire to know about me. I acknowledge the intuitive attractiveness of (...) such a position; but my earlier discussion concluded that the value of privacy is ease, and the value of knowledge is understanding - and it's not obvious that either outweighs the other. Nor is it obvious that the freedom and autonomy which result from the power to limit what others know is more significant than the freedom and autonomy which result from the power to extend one's knowledge. I believe the intuitive attractiveness of the belief that privacy values outweigh knowledge values lies in the entirely correct belief that a society without any privacy would be unpleasant. But a society without mutual knowledge would be impossible.I conclude therefore that there is no right to privacy nor to control over it. Nevertheless, each of these things is a good, and a good made possible (given the presence of other people) by social structures. A desirable society will provide both privacy and control over privacy to some extent. Nothing in my analysis helps determine what the proper extent is, nor what areas of life particularly deserve protection. Those who would argue that privacy and control over it are entailed by respect for persons should, I think, choose instead some particular areas central to being a person, to counting as a person, and then show how one is less likely to exercise one's capacities there fully without privacy or without control over it. Although Gerstein's attempt fails because he inaccurately defines intimacy as a kind of absorption and incorrectly opposes absorption with publicity, I think it is the kind of attempt which must be made. Furthermore, he has probably chosen the right area of life - if anything has a special claim to privacy it is probably the union between people who care for one another. The value of being together alone may be more significant than the value of being alone, if only because words and actions are public while thoughts are not. But I will not try to develop that argument here.In any case both privacy and control over it are social goods; on egalitarian grounds they should, ceteris paribus, be equally available to everyone. This helps explain the “dehumanizing” effect of institutions which provide no privacy at all- prisons and some mental institutions. It is not so much that the inmates are totally known; it is rather that those who know them are not so fully known by them; further, that the staff has a great deal of control over what they disclose of themselves, and the inmates very little. The asymmetry of knowledge in those institutions is one aspect of the asymmetry of power; the completely powerless are likely to feel dehumanized.My analysis also helps account for the wrongness of covert observation. It is not simply that the observer violates the wishes of the observed, for the question is whose wishes trump. The observer is violating the justified expectations of the observed: expectations supported by weighty social conventions. These have more moral weight than simple desires do. The peeping torn is violating a convention which structures the distribution of knowledge, a convention from which he benefits. Without it his own activities might well be impossible. He might be more easily caught; or his victim, less trusting, might choose houses without windows. More deeply, the thrill of what he is doing depends on the existence of the convention. Even morally permissible excitement - the suggestiveness of some clothing- would disappear without conventions about nudity. Presumably, too, there are elements of his own personal life for which he values his privacy. He is on grounds of justice obligated to observe the rule which makes his benefits possible.(Some claims to privacy result from personal predilections, rather than from convention. Parent describes a person who is extremely sensitive about being short, for instance, and does not want his exact height to be common knowledge. Parent, p. 346. The grounds for these claims are obviously different from those I've been discussing. The grounds are the moral obligation not to cause needless pain, or, if the information was given in confidence, to keep one's promises.) Although there is no right to privacy or to control over it as such, there is a right to equality of consideration and to a just distribution of benefits and burdens. To put it another way: there is no natural human right to privacy or to control over it; but a good society will provide some of each, and justice requires that the rules of a good society be observed. This paper was written during Joel Feinberg's 1984 NEH Summer Seminar. I am indebted to NEH for funding, and to Professor Feinberg and the other members of the seminar for helpful comments. (shrink)

Profondeur et temps chez Merleau-Ponty et DeleuzeDans une note en bas de page de son second livre sur le cinéma, L’imagetemps, Deleuze admet que sa compréhension de la profondeur – qui est l’une desnotions centrales du livre et donc de sa théorie du temps et de sa présentation au cinéma – remonte à Bergson et à Merleau-Ponty. La référence à Bergson n’est pas surprenante étant donné sa dette à son égard, mais celle à Merleau-Ponty mérite une attention particulière car, comme (...) on le sait, les références de Deleuze à Merleau-Ponty sont plutôt rares et généralement négatives.Dans cet article, j’examine la portée de cette référence de Deleuze à Merleau-Ponty. Comment les deux auteurs comprennent-ils la nature temporelle de la profondeur? Dans le cas de Merleau-Ponty, je tente de répondre à cette question en lisant, dans la Phénoménologie de la perception, les passages qui concernent la vision de la profondeur et ceux qui se rapportent au rappel d’un souvenir. La « théorie » deleuzienne de la profondeur, quant à elle, peut être trouvée dans son analyse de la technique cinématographique de la profondeur de champ, présente notamment dans les films d’Orson Welles. J’examine quels caractères de la profondeur de champ en font une “image-temps” et j’analyse sous cet angle Citizen Kane de Welles et Muriel ou le temps d’un retour de Resnais. Les distinctions faites entre ces deux films aident à comprendre les différences qui existent entre les conceptions de la profondeur de Merleau-Ponty etde Deleuze.Profondità e tempo in Merleau-Ponty e DeleuzeIn una nota del suo secondo libro sul cinema, L’immagine-tempo, Deleuze riconosce che la sua comprensione del fenomeno della profondità – una delle nozioni centrali del libro, dunque della sua intera teoria del tempo e della sua presenza nel cinema – può esser fatta risalire a Bergson e Merleau-Ponty. Il primo di questi riferimenti non può sorprendere, dato il debito profondo che Deleuze contrae col pensiero bergsoniano. Il secondo riferimento, quello a Merleau-Ponty, merita particolare attenzione proprio perché, com’è noto, i riferimenti di Deleuze a questo filosofo sono rari e in gran parte critici. In questo articolo mi propongo quindi di esaminare la portata di questo secondo riferimento. In che modo Deleuze e Merleau-Ponty comprendono la natura temporale della profondità? Per quanto riguarda Merleau-Ponty, cercherò di rispondere a questa domanda esaminando tutti quei passaggi di Fenomenologia della percezione in cui è questione della visione in profondità e dello sforzo necessario a richiamare alla memoria un ricordo. La “teoria” deleuziana della profondità può invece essererintracciata nell’analisi che Deleuze propone della profondità di campo nel cinema, in particolare nel cinema di Orson Welles. Cercherò di mostrare come proprio certi caratteri della profondità, facciano sì che immagini di questo genere possano essere definite immagini-tempo; e in questa prospettiva analizzerò Citizen Kane di Welles, e Muriel ou le temps d’un retour di Alain Resnais. Le differenze che sussistono tra i due film potranno d’altra parte contribuire a mettere a fuoco le differenze tra le due maniere in cui Merleau-Ponty e Deleuze rendono conto dei problemi della profondità e del tempo. (shrink)

Anhand exemplarischer Filme verschiedener Genres – vom Western über den Polizei- und Kriegsfilm bis hin zum Animationsfilm – untersucht der Band, wie die Verzahnung von Recht, Gesetz und Gewalt im Kino dramatisiert wird. Mit Beiträgen von Thomas Assheuer, James Conant, Günter Frankenberg, Lisa Gotto, Julika Griem, Klaus Günther, Vinzenz Hediger, Konrad Paul Liessmann, Verena Lueken, Anja Peltzer, Rainer Winter, Hans-Jürgen Wulff sowie den Herausgebern.

Moral distress is the sense that one must do, or cooperate in, what is wrong. It is paradigmatically faced by nurses, but it is almost a universal occupational hazard.

A discussion of the ethics of stem cell research, and attempts to regulate it.

Worldly Virtue discusses individual virtues in new ways, drawing from faith traditions, feminist analyses, and social science. The book addresses traditional virtues like honesty and generosity and articulates new virtues like those required in aging.

Within the psychoanalytic framework, there is a growing body of research and thinking about female development. In addition, there is ongoing research within other areas of psychology, such as developmental psychology and social psychology, which has important implications for an understanding of women's adult development. Often these research findings are not readily available to the analytic community, nor has much of the research been incorporated into a psychoanalytic framework. _Psychoanalysis and Women_ broadens analytic thinking by integrating contemporary literature from psychoanalysis (...) with that of other areas, both within and outside psychology, which has implications for the undertanding of women's development. This literature is conceptualized within a psychoanalytic framework. A basic premise underlying this book is that psychoanalysis needs continuing review and revision in terms of what women and men are about and a continuing focus on whether and how unfounded biases prevent analysts from understanding patients. The present volume considers how sexism and feminism are affecting psychoanalysis and exemplifies how the emerging field of psychoanalysis of women and the issues its existence raises should be conceptualized. It also exemplifies some of the positive contributions that a feminist outlook gives to the study of human behavior and should esxpand the range of hypotheses that we have about people. (shrink)

Ezzence is the first smartphone-controlled olfactometer designed for both day and night conditions. We discuss the design and technical implementation of Ezzence and report on a study to evaluate the feasibility of using the device in home-based sleep environments. The study results show that participants were satisfied with the device and found it easy to use. Furthermore, participants reported a significant improvement in sleep quality when using the device with scent in comparison to the control condition, as well as better (...) mood the following morning and shorter time to sleep onset. The device is integrated with a wearable EEG and real-time sleep staging algorithm to release scent during specific sleep stages, which is important for certain use cases. Ezzence can be used for several applications, including those that require scent triggered day and night. They include targeted memory reactivation, longitudinal health treatments, therapy, and mental or physical exercises. Finally, this article proposes an interaction framework to understand relationships between scents and environments based on proxemic dimensions and passive or active interactions during sleep. (shrink)

An introductory level text designed to explain and review basic ideas concerning the role of law in society. Assuming no previous knowledge of the field, the volume examines the theoretical and empirical dimensions of law in society from political, sociological, psychological and philosophical perspectives.

Existe un auge en la colocación de implantes dentales, dispositivos que mejoran la salud del paciente y restauran su estética y función, lo cual motivó la realización de este trabajo con el objetivo de argumentar la importancia del servicio de implantes dentales en Camagüey desde el enfoque de ciencia, tecnología y sociedad. Cuba es el único país que tiene un servicio de implantología social, que se ha convertido en una herramienta complementaria de los tratamientos protésicos. Desde 2006 se desarrolla en (...) la provincia para mejorar la calidad de vida de la población. There is a huge tendency to put dental implants, devices that increase the patient's health and restore his esthetic and function, and this was the motivation to carry out this study with the aim of supporting the importance of dental implant services from a science technology and society focus. Cuba is the only country that has a service of social implantology, which has become a complementary tool in prosthetic treatments. This has been taking place since 2006 to improve the quality of life of the population. (shrink)

Background: The aim of this study was to investigate associations between demographic and clinical variables and duration of untreated psychosis (DUP) in a sample of cases of psychosis across an adult early intervention in psychosis service and a child and adolescent community team. Method: Cross-sectional baseline data for cases of psychosis across the two teams on the caseload at a given time point were collected, including age of onset, gender, ethnicity, referral route, and DUP. Results: The median DUP across the (...) entire sample was 91 days, while those patients with initial treatment for psychosis from the child and adolescent team had a median DUP of 69 days. Using multiple linear regression, there were two variables that showed a significant association with DUP: referral route (p < .001), and age of onset, with earlier age of onset associated with shorter DUP (p = .015). Conclusion: These findings are discussed in relation to possible explanatory factors, with particular focus on service-level variables and pathways to care. It is suggested that the involvement of child and adolescent teams is vital to the work of early intervention in psychosis services. (shrink)

The notion that all the world's peoples constitute a "brotherhood of man" is not a given among all human beings -- it is rather the product of history. So suggests acclaimed philosopher Alain Finkielkraut in _In the Name of Humanity,_ an unsettling reflection on the twentieth century in its twilight hours in which he asks us to rethink our assumptions about universalism and humanism. While many people look to humanist ideals as a deterrent to nationalist chauvinism, Finkielkraut challenges the abstract (...) idea of universalism by describing the terrible crimes "civilized" Europe has committed in its name. At the same time as it challenges the inhumanity of our century's great universalistic solutions, _In the Name of Humanity_ also confronts the more onerous elements of unreflective nationalism -- clearly condemning the dangerous use of claims for ethnic purity. However, the book does not put forth a standard-issue polemic against the multitude of nationalistic currents that continue to plague the international arena. Indeed, even as he deplores the violence that seems to go hand in hand with nationalism, Finkielkraut defends its underlying cause -- the need to belong. Eloquently quoting the experiences of refugees from Hitler's Germany, he shows the reader why we must heed the call of this irreducible need. Finkielkraut reminds us that the concept of cultural relativism -- indeed, the very idea of tolerating other cultures -- is a relatively recent development in Western history. As he looks for answers he interrogates the differences between historical racism and the racism embedded in the philosophies of this century's genocidal movements, showing how modern racist ideologies like National Socialism look not to sin within the self as the stumbling block of human advancement but to a clandestine conspiracy by a particular, identifiable element of human society. What this form of radical racist thought eliminates is the notion of personal responsibility -- instead of finding the answers to misfortune within the self, modern racism suggests that evil can be identified in others and summarily eliminated. Lucidly connected to the ideas of past thinkers, from Plato to Levinas to Hannah Arendt, Finkielkraut's latest work is a troubling indictment of our century that refuses to back away from the "messiness" of human life and culture. In his willingness to abjure simple solutions, he offers a glimmer of hope. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 140-144 [Access article in PDF] Book Review Culture and Self: Philosophical and Religious Perspectives, East and West Culture and Self: Philosophical and Religious Perspectives, East and West. Edited by Douglas Allen. Boulder, Colorado: Westview Press, 1997.xv + 184 pp. Inspired perhaps by both deconstructive and constructive impulses, this important collection of nine essays undertakes to challenge the notion, common in both Western and Eastern philosophical (...) and religious traditions, that there exists such a thing as an objective, ahistorical, universal "self." At the same time, the volume as a whole makes a case for the value of a notion of the self that takes account of its cultural and historical situatedness. Douglas Allen's introduction succinctly frames the central claim of this project: While an increasing number of scholars, both Eastern and Western, appreciate the importance of the dialectical relationship between self and culture, and the vital role culture plays in determining the nature of the self, notions of the self as unconditioned by culture, or of the self as influenced by cultural factors that are merely superficial, subjective, and illusory, continue to dominate the religious and philosophical thought of both West and East. Thus it is the aim of these essays to undermine the dominance of those notions, in particular by means of a comparative, [End Page 140] cross-cultural methodology that highlights the existence of differing views of the self, thereby calling into question the dominant monolithic understanding.The essays are divided into four sections. The first part, "Multiple Asian and Western Perspectives," contains two essays in which a number of different Asian views are considered, resulting in analyses that are broad rather than deep. Obviously this approach has its limitations: the observations about the various cultural understandings discussed in each of these essays tend to be somewhat lacking in complexity. However, both essays do a creditable job of presenting the cross-cultural resources available to critique the notion of an enduring, true, objective self, free of sociohistorical determinants.Douglas Allen's essay clearly articulates the somewhat narrow understanding of the self against which his and many of the other views contained in this collection are implicitly positioned, characterizing it as post-Cartesian: autonomous, rational, individual, skeptical, and foundational. In spite of frequent references to the dominance within Eastern thought of the notion of an ahistorical, culturally unconditioned self, and in spite of the richness of views on the eternally unchanging nature of the self to be found, for example, in various forms of Hinduism, it is clearly and explicitly a modern,Western view of the self against which Allen wants to argue. His basic claim, then, is that this modern Western view is itself historically and culturally determined and that, moreover, there are pressing philosophical and political reasons for challenging it. In contrast to this post-Cartesian self, Allen offers four alternative conceptions--the self of the Bhagavad Gita, determined by karma and social position; the "no-self" of Buddhism; the Marxist self, constituted by the economic conditions of production within which it finds itself; and the relational self of much modern Western feminist theory--suggesting that these understandings provide richer views of the self by virtue of taking account of the self's location in history and culture.The target of Alan Roland's essay is not the largely philosophical notion of selfhood considered by Allen, although clearly it builds on that notion. Rather, Roland takes up the self ofWestern psychoanalytic theory in order to ask whether, given the Western assumptions upon which it is based, psychoanalysis can be universally valid. He suggests, in the context of a critical reading of several major psychoanalytic studies of Asian cultures, that psychoanalysis in Asia can be found in three predominant guises, each limited in some important way: evolutionism, which posits the individualist self as the goal of psychological development, thereby dismissing the more relational selves of Asian cultures as developmentally inferior; universalism, which argues for a self that is essentially the same across cultural differences, imposing a single analytical standard on widely diverging... (shrink)

Quand, en 2010, Claude Lefort publie le volume des Œuvres de Merleau-Ponty en collection Quarto, il choisit de placer l’éditorial par lequel Merleau-Ponty inaugure, en 1945, la revue Les Temps Modernes, en tout début de volume. Ce texte, c’est « La guerre a eu lieu », qui ouvre, dans les Œuvres, une première partie, consacrée à « L’intelligence de l’histoire et le jugement politique à l’épreuve des événements ». La seconde partie, consacrée à « L’interrogation philosophique », s’ouvre quant à...

The critical intention of this article does not focus on a comprehensive socio-cultural evaluation of gambling. Rather, its perspective is guided towards ways of picturing gambling and the subject of the gambler in different theoretical contexts. It is argued that one might expand philosophical conceptions of practical self-determination by taking an interdisciplinary look at gambling. However, such an attempt runs into the danger of painting an overly simplistic picture of self-control as self-continence, which can be found in theoretical approaches pathologizing (...) the gambler. In order to avoid such an outcome, an interdisciplinary analogy combining psychoanalytical and philosophical thought is presented. This analogy brings together the perspectives of the analysand and the gambler. By confronting these scenarios of human agency, it is shown that practical self-determination depends on instances of daring that can be related to certain gambling practices, too. The interdisciplinary view on gambling highlights its potentials for self-exploration, without neglecting the fact that an appropriate realization of such a self-exploration requires experiential and interpersonal conditions that often collide with the harsh reality of gambling practices. (shrink)

[85] Les théories de la sexualité qui tendent à attribuer des fins naturelles au désir sexuel font très souvent partie d’un discours plus général sur les lieux légitimes du genre et du désir dans un contexte social donné2. Parler du désir naturel et corrélativement de la forme naturelle des relations sexuelles humaines revient à adopter un dis- cours invariablement normatif, puisque les formes du désir et de la sexualité qui tombent en dehors des paramètres du modèle naturel sont alors compri...