Platon, Descartes, Nietzsche... Lorsque l'on pense philosophie, ces grands noms nous viennent immédiatement à l'esprit. De fait, " la vraie méthode pour former la notion de philosophie, c'est de penser qu'il y eut des philosophes ", Socrate, la figure de proue faisant du philosophe un parangon de sagesse. Pour autant toutes et tous ne sont pas aussi sages... Tantôt métaphysiciens, tantôt férus de sciences, hommes de foi, penseurs engagés ou lettrés à la plume habile... les philosophes ont de multiples visages. (...) Ainsi, il n'y a pas qu'une seule manière d'être philosophe, comme il n'y a pas qu'une manière de le devenir, mais une véritable pluralité dont ce livre à douze voix se fait l'écho. (shrink)

Many meta-ethicists are alethists: they claim that practical considerations can constitute normative reasons for action, but not for belief. But the alethist owes us an account of the relevant difference between action and belief, which thereby explains this normative difference. Here, I argue that two salient strategies for discharging this burden fail. According to the first strategy, the relevant difference between action and belief is that truth is the constitutive standard of correctness for belief, but not for action, while according (...) to the second strategy, it is that practical considerations can constitute motivating reasons for action, but not for belief. But the former claim only shifts the alethist's explanatory burden, and the latter claim is wrong—we can believe for practical reasons. Until the alethist can offer a better account, then, I argue that we should accept that there are practical reasons for belief. (shrink)

We consider four mechanisms by which apparent discontinuities in the distribution of antisociality could arise: (1) executive genes or hormonal systems, (2) multiplicative interactions of predisposing factors, (3) environmental tracking into a limited number of social roles, and (4) cross-generational gene—environment interactions. A more explicit consideration of complex self-organizing dynamic systems may help us understand the maintenance of antisocial subpopulations.

Philosophers increasingly argue that collective agents can be blameworthy for wrongdoing. Advocates tend to endorse functionalism, on which collectives are analogous to complicated robots. This is puzzling: we don’t hold robots blameworthy. I argue we don’t hold robots blameworthy because blameworthiness presupposes the capacity for a mental state I call ‘moral self-awareness’. This raises a new problem for collective blameworthiness: collectives seem to lack the capacity for moral self-awareness. I solve the problem by giving an account of how collectives have (...) this capacity. The trick is to take seriously individuals’ status as flesh-and-blood material constituents of collectives. The idea will be: under certain conditions that I specify, an individual can be the locus of a collective's moral self-awareness. The account provides general insights concerning collectives’ dependence on members, the boundaries of membership, and the locus of collectives’ phenomenology. (shrink)

Digital phenotyping will potentially enable earlier detection and prediction of mental illness by monitoring human interaction with and through digital devices. Notwithstanding its promises, it is certain that a person’s digital phenotype will at times be at odds with their first-person testimony of their psychological states. In this paper, we argue that there are features of digital phenotyping in the context of psychiatry which have the potential to exacerbate the tendency to dismiss patients’ testimony and treatment preferences, which can be (...) instances of epistemic injustice. We first explain what epistemic injustice is, and why it is argued to be an extensive problem in health and disability settings. We then explain why epistemic injustice is more likely to apply with even greater force in psychiatric contexts, and especially where digital phenotyping may be involved. Finally, we offer some tentative suggestions of how epistemic injustice can be minimised in digital psychiatry. (shrink)

A collective duty gap arises when a group has caused harm that requires remedying but no member did harm that can justify the imposition of individual remedial duties. Examples range from airplane crashes to climate change. How might collective duty gaps be filled? This paper starts by examining two promising proposals for filling them. Both proposals are found inadequate. Thus, while gap-filling duties can be defended against objections from unfairness and demandingness, we need a substantive justification for their existence. I (...) argue that substantive justification can be found in the normative force of commitments individuals make to others with regard to ends. Along the way, I argue that gap-filling duties must be conceptualized differently in group agents, as compared to non-agent groups: in the former, gap-filling duties can be understood as duties to “take up the slack”; in the latter, this would be a category error. (shrink)

When engaging in community-based research, it is important to consider ethical research practices throughout the project. While current research practices require many investigators to obtain approval from an ethics review board before starting a project, more is required to ensure that ethical principles are applied once the investigations begin and after the investigations are complete. In response to this concern, as expressed by workers at a feminist non-profit during a community placement, we developed a tool to foster both greater ethical (...) and feminist research practice in community-based research. Using feminist theories, methodologies, and concepts such as epistemic justice, epistemic trust, and coauthorship, a tool was developed to support researchers and other collaborators in building relationships of reciprocity. This tool, called the Research Responsibility Agreement (RRA) invites all members of a research project to explicitly reflect on their role in the research, their relationships with other collaborators, their responsibility to contributing meaningfully in the project, and their plans to remain accountable to one another. In doing so, the RRA adds to existing tools that support ethical research by sharing explicit reflections from all collaborators on how to prevent harm and by asking them to reflect on ethical practices beyond the initial stages of the project. The RRA also encourages greater engagement from researchers and collaborators toward building meaningful relationships with each other, and with participants, to work together in advancing social change. As a practical tool that promotes reflection, that builds relationships, and that holds all parties accountable to ethical and feminist research practices, the RRA has the potential to generate impactful change in community-based research projects and beyond. While the RRA is tailored to community-based research, it can be applied widely to any research project and has the potential to revolutionize how research relationships are built across disciplines. (shrink)

In this article, I consider the harms inflicted upon transgender persons through “misgendering,” that is, such deployments of gender terms that diminish transgender persons’ selfrespect, limit the discursive resources at their disposal to define their own gender, and cause them microaggressive psychological harms. Such deployments are morally contestable, that is, they can be challenged on ethical or political grounds. Two characterizations of “woman” proposed in the feminist literature are critiqued from this perspective. When we consider what would happen to transgender (...) women upon the broad implementation of these characterizations within transgender women’s social context, we discover that they suffer from two defects: they either exclude at least some transgender women, or else they implicitly foster hierarchies among women, marginalizing transgender women in particular. In conclusion, I claim that the moral contestability of gender-term deployments acts as a stimulus to regularly consider the provisionality and revisability of our deployments of the term “woman.”. (shrink)

Governance of biomedical research in the United States has been characterized by ethical individualism, a mode of reasoning that treats the individual person as the center of moral concern and analysis. However, genomics research raises ethics issues that uniquely affect certain genetically related communities as collectives, not merely as aggregates of individuals. This is especially true of identifiable populations—including Indigenous Peoples—that are often minoritized, socially marginalized, or geographically isolated. We propose an alternative, complementary framework based on the United Nations Declaration (...) on the Rights of Indigenous Peoples (UNDRIP) (2007), which explicitly recognizes both individual and collective rights. We use the CARE Principles for Indigenous Data Governance as a case study to show how this UNDRIP‐based framework can complement the individual‐focused national standard for research oversight represented by the Belmont principles, thereby better protecting Indigenous Peoples’ rights and interests in genomic data. (shrink)

In this paper, we focus on the moral responsibility of organized groups in light of historicism. Historicism is the view that any morally responsible agent must satisfy certain historical conditions, such as not having been manipulated. We set out four examples involving morally responsible organized groups that pose problems for existing accounts of historicism. We then pose a trilemma: one can reject group responsibility, reject historicism, or revise historicism. We pursue the third option. We formulate a Manipulation Condition and a (...) Guarding Condition as addendums to historicism that are necessary to accommodate our cases of group responsibility. (shrink)

Il est convenu de considérer dans la littérature scientifique que Delphes a eu, comme Délos, « Apollon pour rempart ». De l’arrivée des Amphictions, au plus tard au moment de ce qu’il est convenu d’appeler la Première Guerre sacrée (début du vie s. av. J.‑C.), jusqu’à la fin du paganisme, le sanctuaire et la cité de Delphes ont en effet été protégés par l’interdit religieux que les membres de l’Association internationale étaient chargés de faire respecter. Cette configuration politico-religieuse a évité (...) à la petite cité des Delphiens d’avoir à assumer la charge de défendre le riche sanctuaire. De cet idéal antique a résulté un vide scientifique et bibliographique, alors même que les études sur les fortifications ou, plus largement, sur les systèmes défensifs, ont été nombreuses ces dernières décennies. Les fouilles menées en 2017 et 2018 ont cependant permis en quelques semaines de renouveler entièrement le questionnement sur les fortifications de Delphes dans l'Antiquité. (shrink)

Breastfeeding and human milk are the normative standards for infant feeding and nutrition. Given the documented short- and long-term medical and neurodevelopment advantages of breastfeeding, infant nutrition should be considered a public health issue and not only a lifestyle choice.In a letter sent out to 2600 hospitals across the country they [Public Citizen] demand that healthcare facilities “immediately discontinue the distribution of commercial infant formula manufacturer discharge bags,” claiming it undermines women’s success at breastfeeding. What they failed to explain is (...) why a woman’s decision regarding her own tits is anyone’s fucking business but her own.Clearly, policies to promote breast-feeding.. (shrink)

This short article provides an overview of "care ethics" for students who are new to moral theory.

The theory of consequences was one of the most important developments in logic during the Middle Ages. The distinction between formal consequences and material consequences was probably introduced by Ockham and soon became the main division of consequences, to be found in nearly all 14th-century treatises on the theory of consequences. This paper discusses the concept of a formal and material consequence according to the English tradition. It is based mainly on Richard Bil­lingham’s De consequentiis, but also takes into account (...) other 14th-century authors. Billingham defines the formal consequence as one where the consequent is understood in the antecedent and differentiates this kind of consequence from the material one. The definition is followed by a list of rules for valid consequences. However, with respect to some of these valid consequences the question arises whether they are formal or not and, if they are formal, how it is possible to explain the criterion of the intelligitur in. After explaining the material and the formal consequence and discussing these difficulties, the question is raised whether the intelligitur in is an appropriate structural criterion to distinguish between formal and material consequences. Finally, two interpretations for the intelligitur in compatible with the text situation are proposed. (shrink)

Bodily methodologies that engage with the affective, rhythmic, and temporal dimensions of movement have altered the landscape of social science and humanities research. Walking is one such methodology by which scholars have examined vital, sensory, material, and ephemeral intensities beyond the logics of representation. Extending this rich field, this article invokes the concept trans to reconceptualize walking research through theories that attend to the vitality and agency of matter, the interconnectedness between humans and non-humans, the importance of mediation and bodily (...) affect, and the necessity of acknowledging ethico-political responsibility. While theoretical and empirical research about embodied, emplaced, and sensorial relations between moving bodies and space are well developed in the field of walking studies, their entanglements become profoundly altered by theories of trans – transcorporeality, transspecies, and transmaterialities. Taking up trans theories we experiment in thinking-with a sonic art performance, Walking to the Laundromat, which probes bodily, affective, and gendered labour. (shrink)

Tradução do texto "Schopenhauer as an evolutionist" de Arthur. O. Lovejoy, publicado em 1911 no The Monist.

The application of machine learning and artificial intelligence in healthcare domains has received much attention in recent years, yet significant questions remain about how these new tools integrate into frontline user workflow, and how their design will impact implementation. Lack of acceptance among clinicians is a major barrier to the translation of healthcare innovations into clinical practice. In this systematic review, we examine when and how clinicians are consulted about their needs and desires for clinical AI tools. Forty-five articles met (...) criteria for inclusion, of which 24 were considered design studies. The design studies used a variety of methods to solicit and gather user feedback, with interviews, surveys, and user evaluations. Our findings show that tool designers consult clinicians at various but inconsistent points during the design process, and most typically at later stages in the design cycle. We also observed a smaller amount of studies adopting a human-centered approach and where clinician input was solicited throughout the design process. A third of all studies reported on clinician trust in clinical AI algorithms and tools. The surveyed articles did not universally report validation against the “gold standard” of clinical expertise or provide detailed descriptions of the algorithms or computational methods used in their work. To realize the full potential of AI tools within healthcare settings, our review suggests there are opportunities to more thoroughly integrate frontline users’ needs and feedback in the design process. (shrink)

ABSTRACT This essay examines drawings of antiquities in the context of the history of early modern scientific illustration. The role of illustrations in the establishment of archaeology as a discipline is assessed, and the emergence of a graphic style for representing artifacts is shown to be closely connected to the development of scientific illustration in the seventeenth and early eighteenth centuries. The essay argues that the production of conventionalized drawings of antiquities during this period represents a fundamental shift in the (...) approach to ancient material culture, signifying the recognition of objects as evidence. As has been demonstrated in other scientific fields, the creation of a visual system for recording objects was central to the acceptance of artifacts as “data” that could be organized into groups, classified as types, and analyzed to gain knowledge of the past. (shrink)

This book is a collection of essays exploring adaptive systems from many perspectives, ranging from computational applications to models of adaptation in living and social systems. The essays on computation discuss history, theory, applications, and possible threats of adaptive and evolving computations systems. The modeling chapters cover topics such as evolution in microbial populations, the evolution of cooperation, and how ideas about evolution relate to economics. The title Perspectives on Adaptation in Natural and Artificial Systems honors John Holland, whose 1975 (...) Book, Adaptation in Natural and Artificial Systems has become a classic text for many disciplines in which adaptation play a central role. The essays brought together here were originally written to honor John Holland, and span most of the different areas touched by his wide-ranging and influential research career. The authors include some of the most prominent scientists in the fields of artificial intelligence evolutionary computation, and complex adaptive systems. Taken together, these essays present a broad modern picture of current research on adaptation as it relates to computers, living systems, society, and their complex interactions. (shrink)

Ann Margaret Sharp, American philosopher of education, believed that friends could, in fact, be quite critical of one another. Writing in her essay, “What is a Community of Inquiry,” she states,... but children know that the group has taken on a great significance for them: each one’s happiness means as much to each of them as their own. They truly care for each other as persons, and this care enables them to converse in ways they never have before. They can (...) engage in inquiry without fear of rebuff or humiliation. They can try out ideas that they never would have thought of expressing before just to see what happens.I am grateful to the friends of Sharp who spent time in pursuit of understanding her work and its... (shrink)

This exploratory research aims to identify the accommodation and support measures, the challenges and the needs, for students with disabilities in teaching internship context. By answering an online questionnaire, 158 SH trainees in teaching in Belgium and Quebec, affirm, for the most part, that their situation of disability has repercussions on their internships. Their main challenges and needs are related to organization and written communication. However, few accommodation and support measures have been established during the internship.

This is a response to the critial comments by Anne Schwenkenbecher, Olle Blomberg, Bill Wringe and Gunnar Björnsson.

This article argues that through her songs and music videos Pagan Poetry, Cocoon and Hidden Place, versatile artist Björk is able to carve out a space for erotic tenderness. This erotic tenderness will be unearthed as a queer or minor sexuality, in the sense that it goes against a phallic and genital majoritarian account of sexuality. Tender sexuality might not be obviously queer, yet a detour through the early work of Freud will show how our hegemonic account of sexuality is (...) built upon a repression of such a tender sexuality. Freud’s psychoanalysis is only able to regard this sexual tenderness in a negative vein as a pathological symptom. Supported primarily by the works of Deleuze, Guattari and Muñoz, this article will propose that Björk’s artistry is able to produce a line of flight outside of this tender-less sexuality, liberating an otherwise repressed minor tender sexuality through a visually and sonically becoming-woman, becoming-child, becoming-BwO and becoming-molecular. (shrink)

Mainstream political philosophy traditionally follows Jean-Jacque’s Rousseau’s lead, ‘taking men as they are and laws as they can be made’ (Rousseau, 1998, p. 3). The non-enforceable responsibiliti...

Millikan's account of substance concepts is based on a notion of “substance” expanded from realist notions of individuals and natural kinds. Her metaphysical notion, based on “inductive potential,” is shown to be too puristic and needs to incorporate cognizing subjects. This could preserve the realist/nondescriptionist insight that the extension of substances is determined by the world.

Healthcare delivery is an interpersonal endeavor. In every clinical interaction, providers have an ethical obligation to show respect to their patients, and ideally over time these interactions lea...

abstract: In Kephalaia Gnostika, the third part of his great trilogy on the ascetic and contemplative life, the early Christian desert monk Evagrios of Pontus made a statement that resonates with the story told by the Buddha in the Aggañña Sutta. Evagrios declared that there had been a time when evil did not exist, and from this premise, he extrapolated that there will come a time when evil will not exist anymore. Both Evagrios and the Buddha, it seems, were essentially (...) optimistic in their teaching, convinced that despite being subject to a "fall," human beings have agency and can work toward establishing virtue in their lives and experiencing the fruits of this labor. In order to do this, a sophisticated understanding of how the mind works is key, and the two teachers, within the lineaments of the thought worlds of their respective backgrounds, explore what contemplation and meditation offer to this end. They also discuss other qualities that contribute to the development of a "gentle warrior," a character recognizable in both traditions and notable for the level to which they have erased subjectivity and their dedication to the achievement of good outcomes. Evidence can be found in both Buddhist and Christian writings of the recognition of correlations between the structure of the cosmos and spiritual or religious experience. (shrink)

In a diversity course for pre-service teachers, we explored coursework by students of color to uncover instances in which they resisted the existence systemic oppression in K12 schools. First, we examined the written responses from three students of color (Asian-Indian, Asian immigrant, and Latina) who were largely agreeable to the existence of different forms of oppression presented in the course content. Our work illuminated instances of what we have described as narrative-based resistance. Students initially referred to narratives of rugged individualism (...) or the American Dream to resist the existence of systemic barriers. As the course progressed, students shifted to deeply entrenched responses that rejected the course content to refute systemic oppression. Secondly, we developed a case study for one student, a biracial female that self-identified as White who consistently rejected systemic oppression during class interactions to the point of displaying openly defiant behaviors. The examples of resistance we encountered served as a reminder that students of color along with their White peers must be able to critically examine and understand systems of oppression that are pervasive throughout education. Furthermore, the underlying sources of the resistance were closely associated with indoctrination in Whiteness, limited understanding of systemic oppression, deeply held beliefs and understandings and the lived experiences of individuals. While we agree that teacher education must recruit and retain more teachers of color for an increasingly diverse US K12 student population, we add that preparation that meets the needs of teachers of color is essential. -/- . (shrink)

This excellent volume from the series Oxford Studies in Philosophy and Literature, edited by Richard Eldridge, does an admirable job of examining Ulysses from a.

Cet article porte sur les enjeux de l’émergence de la Révolution française comme moment de rupture fondatrice dans l’œuvre du second Lukács, à partir des années 1930. Ce prisme permet de reconsidérer ce qui est généralement présenté comme le tournant stalinien de l’auteur. Lukács voit dans les prises de position à l’égard de la Révolution française le révélateur de lignes de fracture philosophiques, esthétiques et idéologiques majeures du monde moderne. Sur cette base, il élabore une lecture marxiste hétérodoxe du champ (...) intellectuel comme lieu d’affrontement entre irrationalisme et rationalisme, romantisme et réalisme. Cette réinterprétation n’est pas sans conséquences politiques : elle justifie une ligne qu’on peut qualifier de marxiste humaniste, qui implique une critique des travers du stalinisme. (shrink)

This paper engages with the artistic practice and work of Vanessa Dion Fletcher from my perspective as a non-Indigenous academic and curator. Dion Fletcher and I have worked together over the past several years through discussions about her work, studio visits, and various events. In her art practice, Dion Fletcher uses porcupine quills and menstrual blood to inquire into a range of issues and concepts including Indigenous language revitalization, feminist Indigenous corporeality, Land as pedagogy, decolonization, and neurodiversity. In particular her (...) work confronts the ways that Indigeneity, the queer and gendered body, and disability are rendered expendable. In this paper I engage with Dylan Robinson’s “sovereign sense”: a transcorporeal mode of perception that is affective, land-based, and formed through relations between human and non-humans. Dion Fletcher’s work makes palpable this sense of sovereignty through its unruly and mutating feltness. Further, her work makes visible feminist Indigenous artistic acts of resurgence alongside the frictions at the intersections of settler colonialism and disability. Following Karyn Recollet, I contend that Dion Fletcher’s work activates an Indigenous affective experience of futurity and creative intimacy that in turn imagines disability and Indigeneity as sites through which new pedagogical relations can be formed. (shrink)