The article's intent is to demonstrate the following two points: first, essential aspects of Reckwitz' singularization hypothesis are to find in the work of Georg Simmel. Second, the article highlights the timeliness of Simmel as an important impulse for the science of collectivities. Finally, the three parts - Reckwitz' theory of singularization, the science of collectivities, and Georg Simmel's thinking - find common ground in relating collectivity and individuality.

With narrow exception, physicians’ treatment of incapacitated patients requires the consent of health surrogates. Although the decision-making authority of surrogates is appropriately broad, their moral authority is not without limits. Discerning these bounds is particularly germane to ethically complex treatments and has important implications for the welfare of patients, for the professional integrity of clinicians, and, in fact, for the welfare of surrogates. Palliative sedation is one such complex treatment; as such, it provides a valuable model for analyzing the scope (...) of surrogates’ moral authority. Guidelines for palliative sedation that present it as a “last-resort” treatment for severe and intractable suffering yet require surrogate consent in order to offer it are ethically untenable, precisely because the moral limits of surrogate authority have not been considered. (shrink)

This study investigated the attitudinal responses of 403 undergraduate students with respect to nine hypothetical marketing moral dilemmas. Participants varied by gender, major, and age.It was found that undergraduate women responded more ethically on the hypothetical marketing moral dilemmas, as hypothesized. Secondly, chosen major did not make a difference on cognitive, affective, or behavioral responses. Further, the overall means for each scenario were in the morally correct direction in every case. Also, all intercorrelations for each story were significant. Finally, whenever (...) there was a nonchance finding for age, the oldest participants answered more morally than the youngest subjects. (shrink)

We introduce the notion of a convex tree. We show that the binary expansion for real numbers in the unit interval ) is equivalent to weak König lemma ) for trees having at most two nodes at each level, and we prove that the intermediate value theorem is equivalent to \ for convex trees, in the framework of constructive reverse mathematics.

Working within Bishop’s constructive framework, we examine the connection between a weak version of the Heine–Borel property, a property antithetical to that in Specker’s theorem in recursive analysis, and the uniform continuity theorem for integer-valued functions. The paper is a contribution to the ongoing programme of constructive reverse mathematics.

Etude sur la philosophie de la technique et la pensée de l'individuation chez Gilbert Simondon qui interroge les notions de progrès, d'aliénation et de mémoire et leur devenir lors des grands changements de l'histoire des techniques (tradition, révolution industrielle, cybernétique). Met également en lumière son rapport à la psychologie des profondeurs, au sacré et à la technoesthétique.

Most decisions concerning insurance and self-protection have to be taken in situations in which the effort exerted precedes the moment uncertainty realizes, and the probabilities of future states of the world are not perfectly known. By integrating these two characteristics in a simple theoretical framework, this paper derives plausible conditions under which ambiguity aversion raises the demand for insurance and self-protection. In particular, it is shown that in most usual situations where the level of ambiguity does not increase with the (...) level of effort, a simple condition of ambiguity prudence known as decreasing absolute ambiguity aversion is sufficient to give a clear and positive answer to the question: Does ambiguity aversion raise the optimal level of effort? (shrink)

The doxastic zoo contains many animals: belief, acceptance, belief in, belief that, certainty, conjecture, guess, conviction, denial, disbelief in, disbelief that, judgment, commitment, etc. It also contains belief’s “strange bedfellows”: credences, partial beliefs, tacit beliefs, subdoxastic states, creedal feelings, feelings of knowing, in-between believings, pathological beliefs, phobias, aliefs, delusions, biases, besires. How to order the zoo? I propose to distinguish doxastic attitudes from non-doxastic epistemic attitudes. The criterion is the existence of correctness conditions. Most bedfellows do not have such normative (...) conditions. So they should not be allowed in the Doxastic Club. (shrink)

In this article, we examine the role played by heterogeneity in the popular “connections model” of Jackson and Wolinsky (J Econ Theory 71(1):355–365, 1996). We prove that when heterogeneity with respect to the values of resources, or the information decay parameter, depends on the identity of the player who forms the link, and the player who receives the link, all networks can be supported as Nash. Moreover, we show that Nash networks may not always exist. Interestingly, in the absence of (...) decay, neither result occurs in a model with value heterogeneity. Finally, we show that when reducing heterogeneity, all networks cannot be supported as Nash, and the non-existence problem also disappears. (shrink)

Spirituality is a contentious concept in the social sciences. This is above all due to the increasing number of different definitions of spirituality that are used in the field. Some scholars argue that given this heterogeneity, spirituality is not an analytic concept. Scholars use the concept to denote forms of belief that are not part of conventional religiosity. Therefore, spirituality refers to transformations of religion in modern societies. This paper shows that spirituality is generally defined in relation to religion or (...) religiosity. Thus, different concepts of spirituality can be distinguished according to the way they draw the boundaries between religiosity and spirituality. This approach reveals the most important communalities and differences of different perspectives on spirituality as a scientific concept which allows a better assessment of empirical results from research on spirituality. (shrink)

Je suis trés reconnaissant à Michel Seymour d'avoir soumis mon livre à un examen détaillé, pénétrant, et charitable et d'avoir, par ses objections, mis le doigt sur un certain nombre de présupposés des thèses défendues dans ce livre, qu'il a souvent articulés bien mieux que je n'ai été capable de le faire. Le principal de ces présupposés est mon rejet implicite de la thése quinienne de l'indétermination de la traduction, qui m'engage, selon Seymour, à défendre une conception conservatrice de la (...) logique et à insister sur une détermination de son domaine qui lui paraît injustifiée. Seymour soutient au contraire qu'il faut admettre cette thése, qui «commande une tout autre perspective» que la mienne. Je voudrais à la fois résister à la prémisse et à la conclusion de cette inférence. (shrink)

Ce texte a été présenté à l'Alliance française de Buenos Aires le 25 avril 2019 lors de la Conferencia Internacional sobre el Ritmo en el Arte 2019 organisée par Melisa Galarce, Gabriela D'Odorico, Leticia Miramontes, Silvia Pritz, et Aníbal Zorrilla. Au 19e siècle, on trouve depuis les années 1840 des historiens de l'art qui s'intéressent au rythme. Mais le nombre d'études utilisant ce concept a commencé à enfler à partir des années 1890, jusqu'à ce qu'il devienne une - XIXe siècle (...) – Nouvel article. (shrink)

Just as noncapacitated decision making will forever be a feature of clinical medicine, so will the quest for effective advance care planning and serviceable documentation of these preferences. “Re-...

This paper aims at reconciling direct realism on the one hand, that is, the thesis according to which perceptual experiences disclose perceptible facts, with intentionalism, the view that sensory e...

This article explores the theme of presence of the psychotherapist, a concept that has been of particular interest in humanistic and existential approaches. Presence was first associated with the humanistic attitudes of the practitioner and the way he or she embodies these attitudes in the here and now of the encounter. Since the publication in 2002 of Geller and Greenberg’s model of therapeutic presence, several quantitative studies have explored the relationship between the therapist’s perception of presence and other dimensions of (...) the therapeutic process. However, qualitative explorations still seem necessary to account for the complexity of the therapist’s presence and its role in the therapeutic process. Centered on the therapist’s perspective, we use an idiographic methodology and refer to lived clinical experience to highlight the dimension of sensory contact that, through the body, actualize a connection to a virtual space of the therapeutic relationship. We so describe how a therapist can achieve an embodied processing to clinical material from what we describe as “traces of presence” of the other. From this point of view, the patient’s presence incorporates itself into the therapist’s experience and the therapist can perceive aspects of this presence in a tangible, concrete, and useful way. The therapist’s presence thus takes on a meaning that is not reduced to what the patient will perceive and interpret of his or her attitude. It becomes the main material from which the therapist orients his or her clinical interventions. (shrink)

Time prevents being from forming a totality. Whenever there is time fragmentation and multiplicity occur. Yet, there also ought to be continuity since it is thesame being that was, is and will be. Because of time, being must be both identical and different. This is the key problem that Aristotle attempts to resolve in his discussion of time in Book IV of the Physics. This essay considers three privileged notions: limit, number and ecstasies on which Aristotle relies at crucial moments (...) of his inquiry and shows (1) that limit, number, and ecstasies are actually three ways of approaching the same phenomenon, and (2) how they allow Aristotle to reconcile divisibility and indivisibility. (shrink)

Blanchot's thought has often been understood as a critique and a reversal of Heidegger's. Indeed, many formulas of the former are construed as mere inversions of the latter. Yet, the philosophical problem raised by the encounter between Blanchot and Heidegger cannot be suffciently accounted for in terms of 'inversion' or 'reversal'. Focusing on the question of the secret in its relation to Geheimnis , this essay starts with a discussion of the notion of secrecy in relation to mysticism and argues (...) that this difference should not be construed in terms of a disjunction. Blanchot's relation to Heidegger is not on a par with Levinas' critical account of the latter; that to acknowledge the centrality of the secret does not commit one to mysticism; and that Blanchot's ultimate claims about the neuter commit him to a position that is much closer to Heidegger's than his apparent disavowal of the latter would seem to entail. (shrink)

Exposé présenté lors de la journée d'études CRAL-EHESS par Christophe Corbier, Marielle Macé et Esteban Buch, « Histoire du rythme, histoire des rythmes » – Paris – 12 décembre 2014. - Philosophie – Nouvel article.

An analysis of the first/third person asymmetry and in the light of Moore's paradox and Shoemaker's views on first person perspective.

This chapter analyzes stupidity as a problem for epistemology. Its proper home belongs to virtue epistemology, as a specific epistemic vice, which has to be studied along the lines of both reliabilist virtue epistemology and of responsibilist virtue epistemology. The author distinguishes between two kinds of stupidity: stupidity proper and foolishness. The former is a defect in the competence of an agent, as well as in the performance of judgment, and it is generally studied as a failure of rationality along (...) intellectualist lines. The second is a failure to evaluate properly the nature of the epistemic goal, and is a form of epistemic indifference, which involves an insensitivity to epistemic values and norms. This chapter analyzes their varieties, and suggest that the boundaries between stupidity and foolishness are often less clear than it is suggested by the author’s taxonomy. (shrink)

Jean Piaget's genetic epistemology is not a normative epistemology, and it aims at being a form of naturalized epistemology. I try to show that in spite of that, Piaget was well well aware of the normative aspects in epistemology and tried to account for them.

Toward the end of his monograph The Craftsman, the American philosopher Richard Sennett describes two different ways of building a house.1 The designer of the first house is the philosopher Ludwig Wittgenstein, and the designer of the second house is the architect Adolf Loos. Though both men embrace the same principles of the New Realism—"purity," "simplicity," and "honesty"—the results of these two builders are fundamentally different. Wittgenstein was not satisfied at all with his abode in the end. Though he says (...) it has "good manners," he accuses it of lacking a great deal of "primordial life." Therefore the Jewish philosopher will never build a house again, apart from his hut in Norway and his one house on the .. (shrink)

La diffusion souvent très rapide des technologies de l'information et de la communication a conduit à spéculer sur l'émergence d'une nouvelle économie. Ces anticipations furent déçues par à la fois la crise boursière et l'atonie des gains de productivité. Mais la mise en oeuvre de ces technologies pose des problèmes spécifiques. Leur efficacité impose des formes de coopération nouvelles entre les acteurs, ce qui dans tous les domaines, économique, domestique et politique, implique à la fois apprentissages et changements institutionnels.Often very (...) fast diffusion of information technology and communications has led to speculation about the emergence of a new economy. These expectations were disappointed by both the stock market crisis and weak productivity gains. But the implementation of these technologies poses specific problems. Efficiency imposes new forms of cooperation between actors, which in all fields, economic, and domestic policy involves both learning and institutional change. (shrink)