A key element of Plantinga’s religious epistemology is that de jure objections to Theistic belief succeed only if de facto objections to Theistic belief succeed. He defends that element, in part, by claiming that human beings have an innate theistic faculty, the sensus divinitatis. In this paper, I argue that Plantinga’s religious epistemology makes Christian Theism open to a de facto objection due to the characteristics and distribution of religious beliefs in the world. I defend my argument from a potential (...) objection from skeptical theism, before concluding with a comparison to a similar argument. (shrink)

This article aims to explore the attitudes and behaviors of persons with intellectual and developmental disabilities (IDD) related to their information privacy when using information technology (IT). Six persons with IDD were recruited to participate to a series of 3 semistructured focus groups. Data were analyzed following a hybrid thematic analysis approach. Only 2 participants reported using IT every day. However, they all perceived IT use benefits, such as an increased autonomy. Participants demonstrated awareness of privacy concerns, but not in (...) situations involving the use of technology; their awareness is not transferred to the abstract context of IT use. Privacy breaches were revealed to be a major risk for persons with IDD, who did not seem to understand how their personal information was used. Most protection mechanisms and tools reported were those suggested and implemented by caregivers and close relatives who had a great influence on the participants’ attitudes and behaviors toward IT and privacy. Our findings suggest that when using IT, persons with IDD often experience the consequences of a trade-off between autonomy and privacy. Further research and action is needed to support persons with IDD to understand and balance the benefits of IT use and the inherent threats to information privacy. (shrink)

Although episodic memory is a widely studied form of memory both in philosophy and psychology, it still raises many burning questions regarding its definition and even its acceptance. Over the last two decades, cross-disciplinary discussions between these two fields have increased as they tackle shared concerns, such as the phenomenology of recollection, and therefore allow for fruitful interaction. This editorial introduction aims to provide a comprehensive and up-to-date presentation of the main existing conceptions and issues on the topic. After delineating (...) Tulving’s chief theoretical import and multifaceted legacy, it goes on to chart the different attempts to capture the episodicity feature of memory according to three categories: a first approach aims to show the cognitive abilities required for a subject to episodically remember; the second defines episodicity as a stage-specific feature; the last explains episodicity in terms of the epistemological properties of episodic memory. This state of the art thereby sets the stage for the contributions of the present volume, which will be introduced in conclusion. (shrink)

Ayn Rand, née Alise Rosenbaum en URSS en 1905 et disparue en 1982 à New York, est aux antipodes de la pensée critique européenne : son éthique de l'égoïsme, son culte de la rationalité doublé d'une ode à la liberté, sa pensée capitaliste intransigeante, sa brutalité intellectuelle en font un personnage controversé. Anticonformiste radicale, elle reste aussi une curiosité en Amérique, puisqu'elle parvient tout à la fois à fustiger l'interventionnisme économique de Roosevelt et Kennedy, condamner la guerre du Vietnam, défendre (...) l'avortement, critiquer la religion et tailler en pièces le racisme. S'il importe de comprendre son œuvre, c'est au moins à double titre. D'abord pour saisir sa popularité aux États-Unis, où son roman La Grève reste considéré comme un des ouvrages les plus influents après la Bible. Ensuite, pour opérer un droit d'inventaire sur une pensée de l'émancipation qui exalte la confiance en l'individu, acteur de son propre destin. Elle réhabilite ainsi la notion d'héroïsme, à la croisée des idées et d'une passion pour le cinéma qui imprègne toute son œuvre. Mathilde Berger-Perrin s'essaie avec brio et empathie à ce difficile exercice d'admiration et de distanciation."--Page 4 of cover. (shrink)

Almost everyone agrees that many testimonial beliefs constitute knowledge. According to non-reductionists, some testimonial beliefs possess positive epistemic status independent of that conferred by perception, memory, and induction. Recently, Jennifer Lackey has provided a counterexample to a popular version of this view. Here I argue that her counterexample fails.

What we call “the evidential argument from evil” is not one argument but a family of them, originating (perhaps) in the 1979 formulation of William Rowe. Wykstra’s early versions of skeptical theism emerged in response to Rowe’s evidential arguments. But what sufficed as a response to Rowe may not suffice against later more sophisticated versions of the problem of evil—in particular, those along the lines pioneered by Paul Draper. Our chief aim here is to make an earlier version of skeptical (...) theism more responsive to the type abductive atheology pioneered by Draper. In particular, we suggest a moderate form of skeptical theism may be able to resist Draper’s abductive atheology. (shrink)

Cet article cherche à mettre en évidence qu’Anders a développé une philosophie de l’histoire plurielle et complexe, c’est-à-dire non-linéaire, dès ses premiers écrits d’anthropologie philosophique, mais aussi dans ses œuvres littéraires et théoriques des années 1930-1940, en particulier dans sa Kulturphilosophie encore inédite. Il s’agit alors de relire la célèbre thèse andersienne de l’obsolescence de l’histoire : cette dernière signe l’uniformisation, donc l’appauvrissement, de la pluralité des lignes historiques à l’heure où la technique et le conformisme ferment les possibles politiques, (...) idéologiques et artistiques. (shrink)

Truthmaker theorists hold that there is a metaphysically explanatory relation that holds between true claims and what exists. While some critics try to provide counterexamples to truthmaker theory, that response quickly leads to a dialectical standoff. The aim of this paper is to move beyond that standoff by attempting to undermine some standard arguments for truthmaker theory. Using realism about truth and a more pragmatic account of explanation, I show how some of those arguments can be undermined.

Simone Weil was a defining figure of the twentieth century; a philosopher, Christian, resistance fighter, Labour activist and teacher, described by Albert Camus as 'the only great spirit of our time'. In 1941 Weil was introduced to Father Joseph-Marie Perrin, a Dominican priest whose friendship became a key influence on her life. When Weil asked Perrin for work as a farm hand he sent her to Gustave Thibon, a farmer and Christian philosopher. Weil stayed with the Thibon family, working in (...) the fields and writing the notebooks which became _Gravity and Grace _and other posthumous works. Perrin and Thibon met Weil at a time when her spiritual life and creative genius were at their height. During the short but deep period of their acquaintance with her, they came to know her as she actually was. First published in English in 1953, and now introduced by J.P. Little, this unique portrait depicts Weil through the eyes of her friends, not as a strange and unaccountable genius but as an ardent and human person in search of truth and knowledge. (shrink)

In this article, I describe the need for tomorrow's scientists to be tutored in a personal ethic that values ethical responsiveness as the core, organizing principle for guiding research, teaching, application, and career direction. To address this need, I describe a teaching approach that instills science students with an understanding that moral reflection and action are the core tenets of scientific thinking and practice. The approach empowers students to reflect openly and discuss ongoing, ethical concerns as they face them in (...) their research and scholarship. Out of this, students naturally see the urgency to explore ethical issues and thinking from multiple perspectives, to develop and refine their ethical thinking, and to make moral choices in their routine scientific activities. (shrink)

In France, the practice of clinical ethics, and more specifically of clinical ethics consultation (CEC), is marked both by a heritage of practices from across the Atlantic and by a desire to adapt to the needs of the national context, which is increasingly giving a voice to patients. While the practice remained marginal in France for a long time, a number of structures developed in the wake of the Covid-19 health crisis. The aim of this article is to take an (...) initial national look at the practice of CEC in France, from its origins to its prospects. An exploratory questionnaire was drawn up by 5 teams offering CEC and linked by a historic partnership. It consisted of 4 parts: presentation of the structure, form taken by the CEC, whether or not they agreed with the fundamental proposals, and whether or not they wanted to form a national CEC collective. The results cover 38 organizations, 26 of which say they practice CEC. Although the practices of these 26 organizations varied, they all agreed on the objective of offering case-by-case medical decision support, with the majority adhering to the basic principles identified and wishing to participate in a CEC collective. This initial exploration provides an opportunity to put the practice of CEC in France into perspective in the international context and opens up prospects for collective work on the practical and methodological fundamentals, both by drawing on the similarities and the differences between different countries. (shrink)

In On Reflection, Hilary Kornblith criticizes Sosa’s distinction between animal and reflective knowledge. His two chief criticisms are that reflective knowledge is not superior to animal knowledge and that Sosa’s distinction does not identify two kinds of knowledge. I argue that Sosa can successfully avoid both of these charges.

Envy is, roughly, the disposition to desire that another lose a perceived good so that one can, by comparison, feel better about one’s self. The divisiveness of envy follows not just from one’s willing against the good of the other, but also from the other vices that spring from it. It is for this second reason that envy is a capital vice. This chapter begins by arguing for a definition of envy similar to that given by Aquinas and then considers (...) its relationship to other vices (e.g. jealousy, schadenfreude, and hate). At the heart of envy is a disposition to make relative comparisons which lead to a sense of inferiority. This is turn can lead a person to feel and act in ways destructive of community and the self. The present chapter also addresses recent work in both psychology and economics related to envy. (shrink)

L’article propose une lecture groupale, centrée sur la famille, des comportements d’hétéro-agressivité dans la clinique de l’autisme et de la déficience intellectuelle sévère et présente l’intérêt de l’articulation de dispositifs groupaux thérapeutiques. Pour cela, l’auteure met au travail une situation clinique familiale. Elle aborde l’actualisation des dépôts d’un espace à l’autre, les enjeux d’historicisation grâce à une écoute polyphonique et au redoublement d’emboîtement. Enfin, elle montre comment les comportements d’hétéro-agressivité se manifestent comme travail psychique de la pulsion de mort au (...) sein de la famille. (shrink)

At the beginning of the 1890s, Schwarz and Peano (independently of each other) showed that Serret’s definition of the area of a surface was flawed. This paper first aims at describing the various methods that the mathematicians have used for correcting Serret’s reasoning; its second goal is to compare and to present more in detail two solutions: Lebesgue’s notorious construction and Peano’s definition.

Modalists think that knowledge requires forming your belief in a “modally stable” way: using a method that wouldn't easily go wrong, or using a method that wouldn't have given you this belief had it been false. Recent Modalist projects from Justin Clarke-Doane and Dan Baras defend a principle they call “Modal Security,” roughly: if evidence undermines your belief, then it must give you a reason to doubt the safety or sensitivity of your belief. Another recent Modalist project from Carlotta Pavese (...) and Bob Beddor defends “Modal Virtue Epistemology”: knowledge is a belief that is maximally modally robust across “normal” worlds. We'll offer new objections to these recent Modalist projects. We will then argue for a rival view, Explanationism: knowing something is believing it because it's true. We will show how Explanationism offers a better account of undermining defeaters than Modalism, and a better account of knowledge. (shrink)

"Les indexicaux (ou déictiques) sont réputés avoir une signification linguistique sensible à leur contexte d'occurrence. Mais en quoi consiste cette sensibilité, et donc quelle est cette signification? Inspiré par les analyses de Bühler, l'ouvrage questionne un présupposé sémiotique commun à la plupart des théories actuelles de l'indexicalité linguistique, et soutient qu'en communication face-à-face, les occurrences indexicales déférent tout ou partie de l'opération référentielle à certaines de leurs propriétés perceptives. L'indexicalité apporte ainsi légitimité à la linguistique incarnée actuelle. L'ouvrage montre alors (...) que le même mécanisme de déférence rend également compte des autres usages, notamment anaphoriques, des indexicaux."--Page 4 of cover. (shrink)

In the Summa Theologiae, Aquinas offers an adept account of the vice of envy. Despite the virtues of his account, he nevertheless fails to provide an adequatedefinition of the vice. Instead, he offers two different definitions each of which fails to identify what is common to all cases of envy. Here I supplement Aquinas’saccount by providing what I take to be common to all cases of envy. I argue that what is common is a “perception of inferiority”—when a person perceives (...) her ownself-worth to be inferior to another and thereby feels her own self-worth diminish. By incorporating perceptions of inferiority into the definition of envy, we obtain adefinition that retains the spirit of Aquinas’s thought, while improving upon its letter. (shrink)

Showing a very early interest in Descartes, after having first considered him as a Christian thinker in the perspective of a deconstruction of religious life, Heidegger soon regards him as the major obstacle to the phenomenological analyses he wants to develop, as part of the first ontological search he gave himself: that of a hermeneutics of facticity. Therefore, the latter immediately takes in his work the shape of a hermeneutics of the I think, therefore I am, its author being blamed (...) for having entirely ignored the sense of being in the I am, focused as he is on the thinking ego, the ins and outs of which he develops. But the criticism also applying to Husserl, it is by laying the blame on his master, that Heidegger intends to radicalize the project of his own master, hence the necessity to throw light on the origin and the foundations of what we can call the Cartesian question in Heidegger. (shrink)

Notre réponse à la question de l'échec constitue aujourd'hui un problème pour la philosophie. Convaincus de ses prétendues vertus par des psys et des coachs pourtant peu convaincants sur ses tenants et ses aboutissants, nous nous méprenons en effet gravement sur l'échec. Dans une insatiable logique de la réussite, l'envie qui est la nôtre d'en tirer parti crée le besoin de le rendre autre qu'il n'est. Fût-il cuisant, fût-il complet, nous n'en parlons plus que comme d'un insuccès, nous ne le (...) pensons plus que comme une chance. Qui ne sait toutefois que les réussites dans la vie ne font pas forcément la réussite de la vie, ni les échecs son échec? Fermons donc l'oreille au nihilisme afin de rouvrir les yeux sur ces truismes : le bonheur n'est pas plus la réussite que la réussite le succès ; et si rater sa vie ne signifie pas nécessairement la gâcher, on ne peut manquer de la manquer au regard de l'inexorable loi de l'échec. Cela ressaisi, le seul désir qui mérite d'être cultivé ici-bas est d'échouer pour arriver, mieux : d'arriver â s'échouer. Aussi l'idée de l'échec conduit-elle in fine à entrer dans le registre de la marine, pour y envisager ex nunc notre existence comme une traversée. (shrink)

Abstract:The pedagogical aim of liberation, as drawn from critical pedagogy, poses significant philosophical problems. In this paper, I argue that the fundamental right to direct the education of children rests with the family situated within a particular local community. This authority is then delegated to the state through the institution of the school via a social contract that can be described as in loco parentis. Advocating liberation as a universally appropriate educational good encourages teachers to violate this social contract by (...) seeking to free children from family and community attachments deemed to be repressive within the context of a particular form of moral reasoning. Music educators utilizing the language of critical pedagogy thus adopt the framework of a contestable philosophical tradition that in turns instrumentalizes the music curriculum, subordinating the study or creation of music to external social goals. Instead, I argue that seeking to liberate children engenders political proselytization due to its imperative in converting children from one philosophical tradition to another. I conclude that directed efforts towards liberation should be avoided in the music classroom, that parents have a right to resist efforts to liberate their children, and that music education should prioritize artistic over political ends. (shrink)

In a recent article, David Kyle Johnson has claimed to have provided a ‘refutation’ of skeptical theism. Johnson’s refutation raises several interesting issues. But in this note, I focus on only one—an implicit principle Johnson uses in his refutation to update probabilities after receiving new evidence. I argue that this principle is false. Consequently, Johnson’s refutation, as it currently stands, is undermined.

O presente artigo mostra até que ponto a transferência psicanalítica, produto de marca da aliança terapêutica, tem por vocação ser ultrapassada mediante a progressiva tomada de consciência que a pessoa analisada faz do caráeter instrumental da transferência. A transferência, com efeito, está destinada a dissolver-se no final da cura analítica. É verdade que a psicanálise, na sua técnica, contém sérios problemas; o artigo, porém, mostra como o seu "trabalho" essencial consiste em promover a transformação que o próprio sujeito opera mediante (...) a sua palavra criativa, palavra esta que Ihe proporciona o seu próprio nascimento de si. /// This article tries to evince how the psychoanalytical transference, as a regular product of the therapeutic alliance, is meant to be overcome by a progressive consciousness that the patient acquires of its instrumental character. The transference is destined to be dissolved at the end of the analysis. It is true that psychoanalysis, in its technique, harbours serious problems; its essential « travail » , however, is to promote the transformation that a person realizes through his/her own creative word that pushes him/her to give birth to him/herself. (shrink)

Daryl Pullman’s (2023) article purports to show that the increase and relatively high number of assisted deaths in Canada argues against the Canadian approach to medical aid in dying (MAiD)—similar...

Eric Perrin-Saminadayar The Official Welcomes of Sovereigns and Princes in Athens during the Hellenistic Period p. 351-375 In reporting the official visit made by Attalus I to Athens in 200 BC, Polybius stresses the exceptional welcome the sovereign received on the part of the entire city. He describes a protocol of apantesis in accordance with a model met with elsewhere for other sovereigns. Now at Athens, if a protocol indeed existed regulating the welcome of important persons, this was not uniquely (...) reserved for sovereigns on an official visit: in the Hellenistic period the representatives of the "friends and allies" of the people, as well as of the Romans, were treated in just as sumptuous a manner. The Athenian protocol, which several inscriptions and some literary texts make it possible to reconstruct, envisaged a welcome at Piraeus by the ephebes and magistrates, who escorted the honoured personage to Athens with great pomp: this was the apantesis. Afterwards the visit itself (apodoche) was also regulated and its organisation entrusted to a magistrate specially allocated for the reception. At Athens this consisted of sacrifices in the civic sanctuaries, a public dinner and — an Athenian speciality — an oration before the people. (shrink)

The implementation of pre-exposure prophylaxis (PrEP) as a new tool for prevention against HIV raised particular ethical concerns regarding the individuals’ and the collective's best interests in France. It was questioned whether the beneficence of taking or prescribing PrEP regarding its high efficacy to protect people from HIV is always more important than the maleficence represented by the risks involved, such as healthy people taking a pill with side effects, the growth of sexually transmitted infections or the potential generalization of (...) risk-taking sexual behaviour. The main objective of this study was to explore patients’ and health professionals’ ethical questioning on PrEP. Sixty-nine qualitative interviews were conducted with 45 users and 24 healthcare professionals. Overall, this study shows that those primarily concerned by PrEP tend to dismiss ethical questions regarding PrEP itself in the name of its efficacy and the empowerment it allows, but they would rather stress the impact PrEP can have on individuals’ sexual behaviour and how it can affect their autonomy if it is prescribed blindly without taking into consideration the specific living context and life history of each PrEP user. (shrink)

Philosophy of Law sometimes refers to Heidegger, yet Heidegger does not explicitly tackle this area of philosophy. In this paper, I will argue that it is actually possible to bring to light a theory of law in Heidegger’s writings. Such a theory would help juridical thought by tracing it back to its metaphysical presuppositions.

De quelle définition de l'authenticité peut-on se réclamer aujourd'hui? L'authentês, en grec, c'est d'abord "celui dont émane une action", son auteur. C'est à mesurer l'envergure et les difficultés de cette quête de liberté authentique qui est celle de Rousseau autant que la nôtre, qu'est consacré cet ouvrage.

First published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.

Une hydrie à figures rouges offre une scène mythologique inédite : un satyre fait face à Héraclès, agenouillé. Autour d’eux, une sphinx et des oiseaux semblent observer la scène. Découvert en 1955 à Apollonia d’Illyrie, ce vase est aujourd’hui exposé au musée archéologique du site. Cet article propose une analyse détaillée de l’iconographie et des modèles qui ont pu influencer le peintre, afin d’en affiner l’analyse, mais aussi la datation et d’en déterminer l’origine, probablement locale.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Who Needs Classical Music? Cultural Choice and Musical Value by Julian JohnsonWilliam M. PerrineJulian Johnson, Who Needs Classical Music? Cultural Choice and Musical Value. Oxford University Press, 2002.In Who Needs Classical Music? Cultural Choice and Musical Value, British musicologist and composer Julian Johnson defends the value of classical music in a commercialized culture fixated on the immediate gratification of popular music. At 130 pages divided into six chapters, (...) Johnson’s book is a reasonably accessible and engaging presentation of his topic. This short book contains relevant and sometimes controversial insights of interest to professional music educators. In this review I will provide a brief summary of the author’s primary arguments accompanied by critical commentary.Johnson argues that commercial forces in our society limit serious reflective discourse on music. The marketplace treats music as a commodity which derives its value from relative commercial success. In this context, classical music is relegated to one possible cultural choice among many legitimate options and is in danger of losing its distinctive features as an art form that transcends commercial concerns. Preference for particular musical products becomes an identity marker for an individual’s place within society, and criticism of a particular style of music is perceived as a personal attack. The process of turning classical music into a commodity has been aided by critics who have condemned the Western [End Page 96] canon as elitist, patriarchal, and arrogant. These critics have instead advocated a democratization of culture, placing greater emphasis on the validity of popular art forms and active participation in music-making rather than the more passive contemplation. Johnson describes this as a “pseudo-democratic” attack which encourages downward social mobility. When combined with the omnipresence of commercial culture, this approach undermines individual musical value by assuming the equal validity of all aesthetic judgments. Democracy is damaged when, refusing to discriminate between cultural products, society fails to recognize human individuality and excellence.Johnson is at his strongest when he argues for the importance of classical music fulfilling its function as art. The author argues that different types of music fulfill different functions. In contemporary society music is valued and chosen for how it is used. Music is described as “good” when it functions to provide background music for activities or when it successfully complements or enhances the listeners’ moods. Focusing solely on social use or reception, however, tends to neglect objective differences in the formal structure of music. This is the point at which Johnson begins to distinguish between classical and popular music. Popular music is composed to ensure a uniformity of affect, and deliberately avoids formal or harmonic complexity. As an aspect of popular culture, it is tied to contemporary fashion trends and rapidly becomes obsolete. Like other types of fashion, music becomes a means for expressing a current position within a larger social and cultural space. It is the music of youth; its commercial saturation of the culture blurs the boundaries between youth and adulthood. Johnson claims that the process of commercialization leads to a bland standardization. Classical music can also function as a type of popular music when it submits itself to market processes, but in doing so the music loses its distinctive features.In his discussion on popular music, Johnson presents what might be his most controversial claim: that popular music serves a pornographic function. He defines pornography as “the process by which the humane is reduced to the status of things” (p. 59) and argues that popular music takes pleasure in debasing humanity by reducing individuals to material commodities and denying the spiritual. This contention echoes Allan Bloom’s concern in The Closing of the American Mind that rock music desensitizes and debases youth by destroying imagination and deadening their capacity for passion and wonder. The strength of this language undermines Johnson’s contention in his introduction to the paperback edition that he is not trying to set up a binary opposition between art and popular music in which the classical is “better.” Moreover, if pornography is a form of dehumanization and is a legitimate concern in music, it is important to point out that such a charge is not exclusive to... (shrink)

In the recent literature on the nature of knowledge, a rivalry has emerged between modalism and explanationism. According to modalism, knowledge requires that our beliefs track the truth across some appropriate set of possible worlds. Modalists tend to focus on two modal conditions: sensitivity and safety. According to explanationism, knowledge requires only that beliefs bear the right sort of explanatory relation to the truth. In slogan form: knowledge is believing something because it’s true. In this paper, we aim to vindicate (...) explanationism from some recent objections offered by Gualtiero Piccinini, Dario Mortini, and Kenneth Boyce and Andrew Moon. Together, these authors present five purported counterexamples to the sufficiency of the explanationist analysis for knowledge. In addition, Mortini devises a clever argument that explanationism entails the violation of a plausible closure principle on knowledge. We will argue that explanationism is innocent of all these charges against it, and we hope that the strength of the defense we offer of explanationism is evidence in its favor, and a reason to investigate explanationism further as the long-elusive truth about the nature of knowledge. (shrink)

Tenue par Heidegger pour un concept fondamental de la métaphysique et pourtant tue le plus souvent dans ses travaux publics, la solitude intrigue. Arpentant son chemin de pensée moins en historien de la philosophie qu’en géographe, nous suivrons donc dans son œuvre le chemin de traverse que nous semble constituer ce motif. De la nécessaire solitude du penseur à la salutaire solitude de l’homme en passant par la solitude sociale du Dasein , pourra ainsi être recomposée une conception exigeante de (...) la solitude ( Einsamkeit ) qui la distingue et de l’isolement ( Vereinsamung ), et de l’être-seul ( Alleinsein ), pour la faire désigner finalement un certain esseulement ( Vereinzelung ), permettant à l’étant que nous sommes de s’approcher au plus près de son être, comme de l’être lui-même. (shrink)