Some things have positive value and some things have negative value. The things with positive value are good and the things with negative value are bad. There are also things in-between that are neither good nor bad, which are neutral. All in all, then, there are three monadic value predicates: “good,” “bad,” and “neutral.”.

Many scholars view artworks as the products of cultural history and arbitrary institutional conventions. Others construe art as the result of psychological mechanisms internal to the organism. These historical and psychological approaches are often viewed as foes rather than friends. Is it possible to combine these two approaches in a unified analysis of the perception and consciousness of artworks? I defend a positive answer to this question and propose a psycho-historical theory, which argues that artworks are historical and material artefacts (...) designed to prompt mental activities and elicit the conscious experience of aesthetic worlds. My argument suggests that the material components of artworks--termed their `material substrata'--are crucial mediators between historical contexts and the mental activities elicited by the perception of artworks. (shrink)

The belief that the spirits of the dead can return to haunt the living exists either as a tenet or as a marginal conviction in all civilizations, whether ancient or modern. More often than not, the dead do not return to reunite the living with their loved ones but rather to lead them into some dreadful snare, entrapping them with disastrous consequences. To be sure, all the departed may return, but some are predestined to haunt: the dead who have been (...) shamed during their lifetime or those who took unspeakable secrets to the grave. From the brucolacs, the errant sprits of outcasts in ancient Greece, to the ghost of Hamlet’s vengeful father, and on down to the rapping spirits of modern times, the theme of the dead—who, having suffered repression by their family or society, cannot enjoy, even in death, a state of authenticity—appears to be omnipresent on the fringes of religions and, failing that, in rational systems. It is a fact that the “phantom,” whatever its form, is nothing but an invention of the living. Yes, an invention in the sense that the phantom is meant to objectify, even if under the guise of individual or collective hallucinations, the gap that the concealment of some part of a loved one’s life produced in us. The phantom is, therefore, also a metapsychological fact. Consequently, what haunts are not the dead, but the gaps left within us by the secrets of others.Because the phantom is not related to the loss of a loved one, it cannot be considered the effect of unsuccessful mourning, as is the case of melancholics or of all those who carry a tomb within themselves. It is the children’s or descendants’ lot to objectify these buried tombs through diverse species of ghosts. What comes back to haunt are the tombs of others. The phantoms of folklore merely objectify a metaphor active within the unconscious: the burial of an unspeakable fact within the loved one.Here we are in the midst of clinical psychoanalysis and still shrouded in obscurity, an obscurity, however, that the nocturnal being of phantoms can, paradoxically, be called upon to clarify. The most recently published book of essays by Nicolas Abraham is Rythmes de l’oeuvre, de la traduction et de la psychanalyse . “Notes on the Phantom” is the preliminary statement of his theory of transgenerational haunting. Nicholas Rand, assistant professor of French at the University of Wisconsin—Madison, is the English-language editor of Abraham’s works. (shrink)

We are facing uncertainties regarding climate change and its impacts. To conceptualize and communicate these uncertainties to policy makers, the Intergovernmental Panel on Climate Change (IPCC) has introduced an uncertainty framework. In this paper, I assess the latest, most developed, version of this framework. First, I provide an interpretation of this framework, which draws from supporting documents and the practice of its users. Second, I argue that even a charitable interpretation exhibits three substantial conceptual problems. These problems point towards untenable (...) assumptions regarding evidence aggregation in the context of climate scientific findings. Third, I put forward a tentative roadmap for improving the uncertainty framework. (shrink)

In order to describe the logic of morality, "contractualist" philosophers have studied how individuals behave when they choose to follow their moral intuitions. These individuals, contractualists note, often act as if they have bargained and thus reached an agreement with others about how to distribute the benefits and burdens of mutual cooperation. Using this observation, such philosophers argue that the purpose of morality is to maximize the benefits of human interaction. The resulting "contract" analogy is both insightful and puzzling. On (...) one hand, it captures the pattern of moral intuitions, thus answering questions about human cooperation: why do humans cooperate? Why should the distribution of benefits be proportionate to each person's contribution? Why should the punishment be proportionate to the crime? Why should the rights be proportionate to the duties? On the other hand, the analogy provides a mere as-if explanation for human cooperation, saying that cooperation is "as if" people have passed a contract-but since they didn't, why should it be so? To evolutionary thinkers, the puzzle of the missing contract is immediately reminiscent of the puzzle of the missing "designer" of life-forms, a puzzle that Darwin's theory of natural selection essentially resolved. Evolutionary and contractualist theory originally intersected at the work of philosophers John Rawls and David Gauthier, who argued that moral judgments are based on a sense of fairness that has been naturally selected. In this book, Nicolas Baumard further explores the theory that morality was originally an adaptation to the biological market of cooperation, an arena in which individuals competed to be selected for cooperative interactions. In this environment, Baumard suggests, the best strategy was to treat others with impartiality and to share the costs and benefits of cooperation in a fair way, so that those who offered less than others were left out of cooperation while those who offered more were exploited by their partners. It is with this evolutionary approach that Baumard ultimately accounts for the specific structure of human morality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:From the Front NICOLAS ALIFERIS (Translated by Avi Sharon) The poems in Nicolas Aliferis’s 1998 collection “From the Front” offer a panorama of postcard views and epistolary voices from across the Greek oikoumene during the years 1897 through 1922. While the title has military tones, they are not all soldier’s letters. In point of fact, this was a period when the territorial limits of Greece, “the Front,” were undergoing (...) near constant alteration—“like the ink drunk in by blotting paper” as Seferis wrote in a poem about Europe at the beginning of the Second World War. The front, therefore, could be almost anywhere during this period, and certainly in the minds of almost every Greek. The Greco-Turkish War of 1897, stemming from irredentist forces in Crete, was the earliest outbreak, and put that island on a path toward union with the mainland. After that came the string of Balkan conflagrations before, during, and after ww i, that would more than double the land mass and population of Greece. The sequence of Treaties that, one by one, concluded each stage in these disputes (from that of Constantinople in 1897, to Sevres in 1920) brought Crete, Epirus, much of Macedonia, and then Thrace and the Dodecanese islands within the limits of Greece proper. The “front” was therefore more an idea than a line on a map, and the experience of it was not limited to actual soldiers in real trenches. The distinct personae that animate each poem range from conscripts in training camps to villagers turned mercenaries to city-bound merchants and other figures, high and low. The poems themselves are drawn from various sources: some were personal letters in the poet’s own family archive, others were drawn from written history arion 28.2 fall 2020 124 from the front and newspaper scraps, while some are more purely hypothetical. They present an imaginary memento of the experiences and voices of that period, and the struggle, personal and national, that helped inform the shape and meaning of what Greece is today. Nicolas Aliferis 125 the death of chakalarov We did away with Chakalarov and Popov, those terrors to the villages. They’d collect our lira then make their way to the north. When word reached Macedonia it was a huge relief. Now we’re in the mountains, all sixteen of us, walking the trails covered in fog, holed up in the rocks, always on lookout. The cold is fierce: ice, snow, gnashing teeth. Our enemies raging and the Bulgarians wild as bears. So much blood, deep red. Beyond to the east, gleaming peacefully, the lakes, Ostrovou and Sorovitz. 126 from the front dombro betser I received your letter. With so much happening here there was little time to write. But we haven’t forgotten you; every day there’s some mention of your name. How are you finding Macedonia— her mountains, her rivers? You were not joking with our neighbors, I see. Where will this story end for us? The teacher from the Monastery, she asks about you: “And Mr. Pelopidas...” she begins, then lowers her eyes. Here the knives are out. Oh Lord, will we ever get over it? Nicolas Aliferis 127 adrianople 1920 I am well and wish you the same. Living is cheap here— a chicken costs just two and a half drachmas. Lately I’ve gotten to know all the upper level subordinates and quite a few merchants, Turks and Jews. In the evening there’s either study or cards. As for what you write: I say we should learn from the Belgians, Pantelis, just a little. Otherwise, I’m afraid, our race is finished! 128 from the front training camp, 1918 I’ve sent three letters and received none. Only yesterday I heard news from the trenches: the deeds of Yanni and Bicha, how they died. It rained today and is raining still. I sit alone (it’s been a while...) and write you. My comrades are outside, their eyes glued to the open spaces. How necessary for the soul— amid this solitude— to feel human. The need to hear the breath of a comrade, to stand above his gaze, to half close your... (shrink)

Se busca rastrear la imagen que Platón tiene de Heráclito y articularla con la estructura argumentativa del Cratilo, para comprender las necesidades textuales a las que responde la doctrina del flujo perpetuo, es decir, la discusión sobre la corrección (ὀρθότης) del nombre. Gracias a la inclusión del testimonio heraclíteo, resulta posible rastrear la presunta consolidación de la tesis sobre los nombres primarios y los secundarios como el eje de la separación entre dos planos de realidad (uno estable y uno móvil) (...) y de la teoría de las Ideas -es decir, como la base de la epistemología platónica presente en los diálogos de madurez-. The article seeks to trace the image Plato has of Heraclitus and connect it with the argumentative structure of the Cratylus in order to understand the textual needs that give rise to the doctrine of perpetual flux, that is, the discussion regarding the correctness (ὀρθότης) of names. The inclusion of Heraclitus's testimony makes it possible to trace the alleged consolidation of the thesis regarding primary and secondary names as the axis of separation between two levels of reality (one stable, the other, changing) and the theory of Ideas -that is, as the basis of Plato's epistemology as set forth in the late dialogues-. (shrink)

After 100+ years of studying syllogistic reasoning, what have we learned? Well, Riesterer and colleagues suggest that we have learned to throw away most of the data! If that seems like a bad idea to you then, be assured, that the authors agree with you. The sad fact is that the conclusion of “No Valid Conclusion” (NVC) is one of the most frequently selected responses in syllogistic reasoning but these “majority data” have been ignored by most researchers. Riesterer and colleagues (...) introduce heuristic rules for predicting NVC and provide directions to modelers on how to up their game. (shrink)

What has become generally known as the Berlin School of Logical Empiricism constitutes a philosophical movement that was erected on foundations laid by Albert Einstein. His revolutionary work in physics had a profound impact on philosophers interested in scientific issues, prominent among them Paul Oppenheim and Hans Reichenbach, the founding fathers of the school, who joined in viewing him as their hero among philosopher-scientists. Overall the membership of this school falls into three groups. The founding generation was linked by the (...) circumstance that both Grelling and Reichenbach were collaborators of Oppenheim; the middle generation by the fact that both Hempel and Helmer were students of Reichenbach's in Berlin; and the younger generation by the fact that all of its members were students and disciples either of Reichenbach's or of Hempel's in the USA. Three stages are at issue: an initial phase in Berlin, a transatlantic migration, and a continuation in the U.S.A.--principally in Pittsburgh. (shrink)

This study investigates a new experimental paradigm called the Modified Traveling Salesman Problem. This task requires subjects to visit once and only once n invisible targets in a 2D display, using a virtual vehicle controlled by the subject. Subjects can only see the directions of the targets from the current location of the vehicle, displayed by a set of oriented segments that can be viewed inside a circular window surrounding the vehicle. Two conditions were compared. In the “allocentric” condition, subjects (...) see the vehicle move across the screen and change orientation under their command. The “egocentric” condition is similar except for how the information is provided: the position and orientation of the vehicle icon remains fixed at the center of the screen and only target directions, as indicated by the oriented segments, change as the subject “moves” the vehicle. The unexpected finding was that this task can be performed, in either condition, for up to 10 targets. We consider two possible strategies that might be used, a location-based strategy and a segment strategy. The location-based strategy relies on spatial memory and attempts to infer the locations of all the targets. The segment strategy is more local and focuses on the directional segments themselves, keeping track of the ones that represent already-visited targets. A number of observations suggest that the segment strategy was used, at least for larger numbers of targets. According to our hypothesis, keeping track of the segments requires one to use indexical reference for associating the segments with their status in the task - given by current status predicates Visited or Not-visited -, perhaps using visual indexes, deictic pointers, or object files. (shrink)

This text aims at presenting a general characterization of the act of perceiving a particular object, in a framework in which perception is conceived of as a mental and cognitive faculty having specific functions that other faculties such as imagination and memory do not possess. I introduce the problem of determining the occurrence of singular perception of a physical object, as opposed to the occurrence of other mental states or attitudes. I propose that clarifying this occurrence problem requires making explicit (...) the conditions of perceptual competence/faculty so as to explain the occurrence of each perceptual performance on the basis of the use of this competence. I argue then for a direct relational model according to which the singular perception of an object depends on a competence of connecting the perceiver directly with each target object. This model is compatible with a disjunctive approach to perception according to which each particular experience of an object corresponds either to a direct perceptual relation with this object or to the illusion of having the experience of this object. The arguments in favour of this relational model rest on the idea that the faculty of perception grounds the capacity to demonstratively identify physical objects. (shrink)

Critics of the target article objected to our account of art appreciators' sensitivity to art-historical contexts and functions, the relations among the modes of artistic appreciation, and the weaknesses of aesthetic science. To rebut these objections and justify our program, we argue that the current neglect of sensitivity to art-historical contexts persists as a result of a pervasive aesthetic–artistic confound; we further specify our claim that basic exposure and the design stance are necessary conditions of artistic understanding; and we explain (...) why many experimental studies do not belong to a psycho-historical science of art. (shrink)

Recently, swimming-style colour synaesthesia was introduced as a new form of synaesthesia. A synaesthetic Stroop test was used to establish its genuineness. Since Stroop interference can occur for any type of overlearned association, in the present study we used a modified Stroop test and psychophysiological synaesthetic conditioning to further establish the genuineness of this form of synaesthesia. We compared the performance of a swimming-style colour synaesthete and a control who was trained on swimming-style colour associations. Our results showed that behavioural (...) aspects of swimming-style colour synaesthesia can be mimicked in a trained control. Importantly, however, our results showed a psychophysiological conditioning effect for the synaesthete only. We discuss the theoretical relevance of swimming-style colour synaesthesia according to different models of synaesthesia. We conclude that swimming-style colour synaesthesia is a genuine form of synaesthesia, can be mimicked behaviourally in non-synaesthetes, and is best explained by a re-entrant feedback model. (shrink)

This paper develops a new argument against free will, understood as the principle of alternative possibilities (PAP). This principle has been central in debates around free will and moral responsibility; however, it is almost always stated in terms of bodily rather than mental action, and it is therefore mainly understood as the possibility to physically act differently, rather than to think differently. The argument presented here is aimed at the latter, which is termed the possibility of alternative thought (PAT). It (...) argues on psychological grounds that it is impossible for a subject to think differently than it does in a given situation. First, I make the possibility of alternative thought explicit, explain what it means for a self to entertain a thought (or conscious content), and I define a notion of conscious control that is required for the argument. I then offer a taxonomy of content types, based on how they are being controlled. In the third section, I analyse the scenarios of content generation for each type of content, to determine whether they can satisfy the PAT. It will be shown that this cannot be the case. (shrink)

The phenomenon of performativity has recently sparked debates about the status of the economic discourse. This paper aims to discuss the subjectivist idea that if economics ‘performs’ social reality, rather than merely reflects it, then every theory can be considered ‘true.’ My main goal is to point out three limits of performativity. First, not all theories can be performative since some do not produce empirical landmarks for agents. Second, social institutions restrict performativity. Third, I emphasize the necessity that a theory (...) to be self-fulfilling. This article is a prelude to a new kind of performative studies based on an original definition: a theory performs the world if it implies a behavioral regularity which leads to a general coordination between agents. That is to say, if it becomes a convention à la David Lewis. (shrink)

Para calificar la estética posmodernista, que responde a la entrada en la era posmoderna, marcada por la ausencia de una visión unitaria y global del mundo, los teóricos de los años 70 privilegiaron el concepto de “heterogeneidad”, que en la década siguiente y parte de los años 90, dejó paso al de “sincretismo”, “mestizaje” o “creolidad”. A partir de los años 90 y, sobre todo, desde la primera década del tercer milenio, el concepto de “hibridez” ocupa un lugar destacado debido, (...) en parte, a la influencia de los estudios poscoloniales. Uno de los primeros en utilizar dicho concepto, en 1990, fue el crítico cultural argentino Néstor García Canclini, pero no profundizó sobre la hibridez de las obras literarias. Por consiguiente, cabe definir, en primer lugar, esta noción proteiforme, utilizada en nuestros días en numerosos campos. (shrink)

The decision to involuntary hospitalize a patient underlines an inherent contradiction in psychiatry between the need for care and the lack of consent to care. The growing importance of respect for...

This paper aims to offer a metaphilosophical reconstruction of Law in the analytic tradition of the twentieth and twentieth-one century first fifteen years, in order to determine the identity of the “analytic concept of law”. To do that I will use three argumentative axes. The first will clarify the distinction between the Continental and Anglo-Saxon focuses on twentieth century analytical legal philosophy. The second axis will emphasize the methods and purposes of the latter, from the publication of Hart’s The Concept (...) of Law’s first edition to its second edition in 1994. The third will problematize the existence or non-existence of an analytical concept of Law. (shrink)

In the 20th century, the boundaries of psychosis emerged as an area in which psychiatric judgement faced numerous and profound uncertainties. Between obvious neuroses and personality and reactive disorders on the one hand, and unquestionable psychoses on the other, psychiatrists faced a world of suspected cases of schizophrenia, doubtful personality disorder diagnoses or probable cases of psychosis constituting a garden of equivocal clinical presentations in which both individual psychiatrists and the discipline as a whole were confronted with the limits of (...) their knowledge. This article examines how psychiatrists from two German university clinics managed the multiple uncertainties involved in diagnosing cases of early psychosis between 1950 and 1980. Based on the analysis of a sample of records, we propose a pragmatic interpretation of the ways in which these uncertainties were recorded by psychiatrists. How were uncertainties and doubts expressed in the records and managed by clinicians? What means were used to dispel doubt? What were the consequences for patients of these diagnostic uncertainties? The article defines an uncertainty diagnosis as a diagnosis expressed with reservations by its author and recorded as such in a medical file. Depending on the nature of the uncertainty, the types of evidence used by the professionals and how this evidence was dealt with, we have identified three types of uncertainty diagnoses: suspicion, plausibility and probability diagnoses. The article then reflects on the role of the patients themselves in shaping these uncertain situations. (shrink)

Quantum physics, which offers an explanation of the world on the smallest scale, has fundamental implications that pose a serious challenge to ordinary logic. Particularly counterintuitive is the notion of entanglement, which has been explored for the past 30 years and posits an ubiquitous randomness capable of manifesting itself simultaneously in more than one place. This amazing 'non-locality' is more than just an abstract curiosity or paradox: it has entirely down-to-earth applications in cryptography, serving for example to protect financial information; (...) it also has enabled the demonstration of 'quantum teleportation', whose infinite possibilities even science-fiction writers can scarcely imagine. This delightful and concise exposition does not avoid the deep logical difficulties of quantum physics, but gives the reader the insights needed to appreciate them. From 'Bell's Theorem' to experiments in quantum entanglement, the reader will gain a solid understanding of one of the most fascinating areas of contemporary physics. (shrink)

This book is the first extensive treatment of Husserl's phenomenology of time-consciousness. Nicolas de Warren uses detailed analysis of texts by Husserl, some only recently published in German, to examine Husserl's treatment of time-consciousness and its significance for his conception of subjectivity. He traces the development of Husserl's thinking on the problem of time from Franz Brentano's descriptive psychology, and situates it in the framework of his transcendental project as a whole. Particular discussions include the significance of time-consciousness for other (...) phenomenological themes: perceptual experience, the imagination, remembrance, self-consciousness, embodiment, and the consciousness of others. The result is an illuminating exploration of how and why Husserl considered the question of time-consciousness to be the most difficult, yet also the most central, of all the challenges facing his unique philosophical enterprise"--Provided by publisher. (shrink)

¿Cuál es la utilidad de la filosofía y las humanidades? El planteo resurge, esporádicamente, en la forma de argumentos vinculados a cierta racionalidad económica de la política presupuestaria y científica, dando por sentado que estamos de acuerdo en el concepto mismo de utilidad, e ignorando con frecuencia la historicidad del término en el contexto de la evolución de las teorías económicas. Evolución que, luego de la revolución keynesiana del pensamiento disciplinar, condujo a no pocas paradojas conceptuales. Este artículo se propone (...) recapitular brevemente las vicisitudes del concepto de utilidad, para luego revisitar las mencionadas paradojas a las que condujo el planteo keynesiano, con el propósito de abordar, finalmente, algunos de los rasgos sistémicos que tal vez permitan responder oblicuamente a la impropia pregunta que da inicio al texto. (shrink)

Bruno Latour reconnaît l’influence de Gilbert Simondon sur son oeuvre, en particulier quant à sa compréhension de la technique. Latour semble ainsi réaliser en grande partie le programme de « non-anthropologie » de Simondon. Mais une apparente contradiction existe dans le traitement de l’énonciation par Latour : sa compréhension de la matérialité et des modes d’existence semble prendre le détour de la sémiotique. Cela a mené certains critiques à mettre en doute son approche de la matérialité. Toutefois, vue à travers (...) la lentille de l’influence que Simondon a eue sur Latour, il est possible de relire la théorie latourienne de l’énonciation en comprenant la communication comme passage de l’action d’un être à l’autre, et la signification de cette action comme résultat de sa participation à un processus de constitution des êtres. Latour est donc résolument un penseur du décentrement de l’humain.Bruno Latour recognizes the influence of Gilbert Simondon on his work, especially with respect to his understanding of technique. Latour appears, in that sense, to actualize a large proportion of Simondon’s “non-anthropology”. Yet, what appears to be a contradiction remains in his treatment of enunciation: indeed, his understanding of materiality seems to take the detour of semiotics. This has led some critics to question his approach to materiality. However, seen through the lens of Simondon’s influence on him, it is possible to revisit Latour’s theory of enunciation and to understand communication as the passage of action from one being to the next, and signification as the outcome of action’s participation to the constitution process of a being. This way, Latour is a thinker resolutely committed to de-centering the focus of research away from human beings. (shrink)

For decades, liberal democracy has been extolled as the best system of governance to have emerged out of the long experience of history. Today, such a confident assertion is far from self-evident. Democracy, in crisis across the West, must prove itself. This highly timely volume is both a conceptual and practical guide of impressive scope to the challenges of good governance as the world continues to undergo profound transformation in the coming decades.

Résister n'est pas seulement, pour les individus, un acte exceptionnel réservé aux temps de tragédies. Et, s'il peut prendre une tournure plus nettement politique, plus clairement dissidente, dans ces moments de crises sociales, il n'en existe pas moins une foule de menues résistances quotidiennes à l'ordre du monde. Résistances politiques, résistances du quotidien, ce livre n'a pas voulu choisir entre les unes et les autres. Les frontières peuvent être floues, quand on y regarde de prêt, entre les engagements suscités par (...) des situations dramatiques, qui ressortent souvent de décisions très intimes, et les refus du sort plus banals, qui mettent toujours en question, même sur un mode assourdi, le fonctionnement de la cité. Les contributions rassemblées dans ces pages présentent une série de cas de résistance, plus ou moins spectaculaires, qu'opposent des individus ou des groupes sociaux aux pouvoirs et aux hiérarchies qui structurent leur environnement. Appartenant à des contextes historiques et sociaux contrastés, exposées par des spécialistes de disciplines différentes, elles ont en commun d'interroger, chacune à leur manière, les raisons qui poussent les acteurs à résister, les modes de leur résistance, et finalement leur prix et leurs conséquences pour ces acteurs. Au-delà de cette réflexion croisée sur l'acte de résistance apparaît un monde social tissé de normes et de contraintes dans lequel ils luttent pour se ménager encore, même en bout de course, un espace de liberté, pour affirmer et faire reconnaître une existence et une personnalité, ou pour se conformer à des valeurs. Et c'est, en se confrontant à la conscience sociale et à la geste de ces individus résistants, à une réflexion éthique que ce livre invite son lecteur. (shrink)

Martin-Löf’s Constructive Type Theory (CTT) is a formal language developed in order to reason constructively about mathematics. It is thus a formal language conceived primarily as a tool to reason with rather than a formal language conceived primarily as a mathematical system to reason about. Constructive Type Theory is therefore much closer in spirit to Frege’s ideography and to the language of Russell and Whitehead’s Principia Mathematica than to the majority of logical systems (“logics”) studied by contemporary logicians. Since CTT (...) is designed as a language to reason with, much attention is paid to the explanation of basic concepts. This is perhaps the main reason why the style of presentation of CTT differs somewhat from the style of presentation typically found in, for instance, ordinary logic textbooks. For those new to the system it might be useful to approach an introduction, such as the one given below, more as a language course than as a course in mathematics. (shrink)

Henrich et al.’s article fleshes out in a very useful and timely manner comments often heard but rarely published about the extraordinary cultural imbalance in the recruitment of participants in psychology experiments and the doubt this casts on generalization of findings from these “weird” samples to humans in general. The authors mention that one of the concerns they have met in defending their views has been of a methodological nature: “the observed variation across populations may be due to various methodological (...) artifacts that arise from translating experiments across contexts” (sect. 7.2, para. 1). Here we want to express a less sweeping methodological concern. While accepting the general conclusions and recommendations of the article, we believe they should be complemented with a.. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

Comment se concilient gouvernance autochtone et pluralisme identitaire dans le cas particulier du Nunavut ? Ces deux termes ont été forgés dans le cadre théorique du constitutionnalisme libéral, qui rend la conciliation soit impossible, soit contradictoire ; une exigence éthique conduit à repenser les termes de la question. L’histoire particulière du Nunavut, ainsi que les stratégies contentieuses identitaires, m’ont permis de le qualifier de modèle de gouvernance autochtone moderne. S’appuyant sur une forme de pluralisme juridique, rapidement le pluralisme dialogique est (...) devenu la condition à cette gouvernance hybride au Nunavut, dont la finalité évidente est la garantie d’un pluralisme identitaire renouvelé. (shrink)