The suggestive vision of Plato’s thought offered us by the author is framed by perfectly identifiable co-ordinates: an anthropological foundation of his philosophical thought, an interpretation of subjectivity and consciousness from a transcendental viewpoint, and, finally, a concept of ontology in which the Leitfaden comes to be the polarity between being and existence, much like Heidegger’s "Ontological Difference." It is, then, not strange that Plato’s philosophy should be analyzed from the standpoint of a double tension, the tension existing between the (...) order of the "transcendental" and the order of the "ground," and that between an ontology of being and an ontology of existence. (shrink)

Recent studies in social endocrinology have explored the effects of social relationships on female reproductive steroid hormones—estradiol and progesterone—investigating whether they are suppressed in partnered and parous women. Results have been mixed for these hormones although evidence is more consistent that partnered women and women with young children have lower levels of testosterone. These studies were sequential to earlier research on men, based on Wingfield’s Challenge Hypothesis, which showed that men in committed relationships, or with young children, have lower levels (...) of testosterone than unpartnered men or men with older or no children. The study described here explored associations between estradiol and progesterone with partnership and parity among women from two different ethnicities: South Asian and white British. We hypothesized that both steroid hormones would be lower among partnered and/or parous women with children ≤3 years old, regardless of ethnicity. In this study we analyzed data from 320 Bangladeshi and British women of European origin aged 18 to 50 who participated in two previous studies of reproductive ecology and health. Levels of estradiol and progesterone were assayed using saliva and/or serum samples and the body mass index calculated from anthropometric data. Questionnaires provided other covariates. Multiple linear regressions were used to analyze the data. The hypotheses were not supported. We argue here that, unlike links between testosterone and male social relationships, theoretical foundations for such relationships with female reproductive steroid hormones are lacking, especially given the primary role of these steroids in regulating female reproductive function. Further longitudinal studies are needed to explore the bases of independent relationships between social factors and female reproductive steroid hormones. (shrink)

The focus of this study was to analyze the content, distribution, and comparative genome relationships of 996 chromosome bin-mapped expressed sequence tags accounting for 2266 restriction fragments on the homoeologous group 3 chromosomes of hexaploid wheat. Of these loci, 634, 884, and 748 were mapped on chromosomes 3A, 3B, and 3D, respectively. The individual chromosome bin maps revealed bins with a high density of mapped ESTs in the distal region and bins of low density in the proximal region of the (...) chromosome arms, with the exception of 3DS and 3DL. These distributions were more localized on the higher-resolution group 3 consensus map with intermediate regions of high-mapped-EST density on both chromosome arms. Gene ontology classification of mapped ESTs was not significantly different for homoeologous group 3 chromosomes compared to the other groups. A combined analysis of the individual bin maps using 537 of the mapped ESTs revealed rearrangements between the group 3 chromosomes. Approximately 232 of the consensus mapped ESTs matched sequences on rice chromosome 1 and revealed large- and small-scale differences in gene order. Of the group 3 mapped EST unigenes ∼21 and 32% matched the Arabidopsis coding regions and proteins, respectively, but no chromosome-level gene order conservation was detected. (shrink)

t. 1. La analítica existencial : (Heidegger vs. Marx) -- t. 2. Dialéctica de la libertad.

Les Presses universitaires de Caen n’ont pas obtenu de la part de Cambridge University Press l’autorisation de reproduire sous forme numérique la traduction en langue française, par Pierre Fasula, de l’article « What Is Going on in a Dance? » de Monroe C. Beardsley, paru dans la revue Dance Research Journal, vol. 15, no 1, automne 1982, p. 31-36. La présente page matérialise donc les pages 143 à 155.

Cet article présente une synthèse de la manière dont chacun des quatre évangélistes développe le rapport à l'espace construit. De ce point de vue, trois entités principales entrent en ligne de compte, à savoir le temple, la synagogue et la maison. Quelle relation y a-t-il entre elles et cette relation est-elle la même dans les différents évangiles ? La façon dont chaque récit évangélique articule ces entités est-elle révélatrice quant à la personne de Jésus et/ou quant à la communauté de (...) ses disciples ? La question sera notamment posée de la relation au temple conçu comme espace sacré de rencontre avec Dieu. (shrink)

El conocimiento y la utilización del Fedón por Filón es una importante fuente de información acerca de la interpretación que del diálogo se realizaba en la época. Debemos tener en cuenta que Filón nunca hace referencias directas al Fedón sino solo cita algunos breves fragmentos. No obstante, el lenguaje de Platón ha influido sobre Filón, en especial el empleo de adjetivos compuestos. Además, Filón recoge del diálogo una abundante cosecha de imágenes: a) la imagen del cuerpo como una prisión; b) (...) la imagen del cuerpo como un ropaje del alma; c) la esclavitud que el alma debe sobrellevar debido a estar unida al cuerpo; y d) el viaje al extranjero hacia otro lugar, que se corresponde con el tema bíblico de la migración. Se exploran también otros temas del diálogo, como el descenso del alma al cuerpo en términos de met empsicosis o reencarnación. Finalmente, se realiza el análisis de cuatro pasajes: Leg. 1. 105-108, Gig. 13-15, Somn. 1. 138-139 and Her. 267-276. The knowledge and use of the Phaedo by Philo is an important source of information about its interpretation at that time. We must take into account that Philo never makes any direct references to the Phaedo but does quote a few snippets. However, Plato’s use of language has influenced Philo, particularly in the rich use of compound adjectives. Philo draws a copious harvest of images from the dialogue: a) the image of the body as a prison; b) the image of the body as a garment for the soul; c) the bondage that the soul must endure through its association with the body; and d) the journey abroad to another place, which is linked to the biblical theme of migration. Other general themes in the dialogue are also explored, such as the descent of the soul into the body in terms of metempsychosis or reincarnation. Finally, four passages are discussed: Leg. 1. 105-108, Gig. 13-15, Somn. 1. 138-139 and Her. 267-276. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 263 articles, and supplementing his anthology of Wright (Liberal Arts Press). The biographical chapter presents Wright as an attractive character among devoted friends and also as a solitary, original scientist. Wright's primary achievement was to apply utilitarian principles to Darwinian natural selection theory. Since Darwin himself made no such attempt, nor did John Stuart Mill, and since Darwin showed an evident interest in Wright's attempt, this represents (...) a major contribution to evolutionary theory. On the negative side, too, Wright was incisive in his criticisms of Spencer, Mivart, Hamilton, Mansel, and Lewes. The pragmatic strains in Wright's philosophical method were incidental to his primary interest in showing that sciences are metaphysically "neutral." But his influence on Peirce and James was direct and strong, both on their cosmological and methodological doctrines. He deserves to be mentioned as the prime mover in this trinity of early pragmatism and naturalism, but since his own writings were relatively few and scattered, his historical importance rests largely on the use which Peirce and James made of his ideas and the development which they gave to his philosophy. HER~VRTW. SCHNEIDER Claremont, California Propos sur Jules Lequier: Philosophe de la libert~--R~flexions sur sa vie et sur sa pens~e. Par s Callot. (Paris: l~ditions Marcel Rivi~re et Cie, 1962. Pp. 142 [1]. Biblioth6que Philosophique.) L'oeuvre de Jules Lequier est importante. Nos philosophes am~ricains Charles Hartshorne et William L. Reese en ont fait un grand ~loge dans leur Philosophers Speak of God (pp. ix, 17, 109, 118, 227-230). Dans ce nouveau livre I~mile Callot nous donne des rfiflexions, des considerations, vraiment des Propos sur Jules Lequier en occasion du centenaire de la mort de Lequier (1862). La vie de Lequier est incontestablement dramatique. N~ en 1814 en Br6tagne off il passa son enfance, Lequier subit l'influence de son pays natal, de sa m~re dont il ~tait le ills unique, et d'une 6ducation profond~ment catholique. I1 entra ~t l'l~cole Polytechnique et il en sortit peu apr~s. Mais il y connut Renouvier et c'est grace ~ Renouvier que la pens~e de Lequier nous est connue. Renouvier intercala dans ses livres des fragments de Lequier et en publia des bonnes pages sous ce titre La recherche d'une premiOre v~rit& A l'~ge de 37 ans Lequier eut un acc6s de dfimence. Puis il eut un amour exaltfi pour une jeune fille qui le refusa en mariage. Lequier mourut, noy~, ~t l'~ge de 48 ans. De sa fin il nous est impossible de savoir si elle a 6t~ un suicide ou un accident, mais Lequier garda toujours con- 264 HISTORY OF PHILOSOPHY science de son g6nie: "Je crois avoir trouv6 un myst~re merveilleux de simplicitY, de profondeur et de t~n6bres: quelque chose h quoi nul ne pense." Lequier est un philosophe de la libert& Tout philosophe part de l'id& de v~rit~, cela est n&essaire, mais la prudence exige qu'on la mette sans cesse en cause. Comme Vinet (1797-1847) a dit, "La v6rit~, sans la recherche de la verit6, n'est que la moiti~ de la v~rit& On ne salt bien que ce qu'on n'a pas su toujours; on ne croit bien qu'apr& avoir dour6; on n'est vainqueur qu'apr6s avoir &6 vaincu. Et c'est pourquoi, en cette mati~re, notre premier effort doit avoir pour objet de mettre l'homme en demeure de choisir." Lequier avait eu tr& fort le sentiment du d&erminisme universel. Mais, au moment oth la croyance ~ la n&essit6 semblait devoir triompher dans son esprit, il la rejetta brusquement "par une r&olte de l'&re entier." Selon Lequier, la premiere et fondamentale d6marche de l'esprit est une affirmation de la libert~ par la libert6 m~me. La libert~ ne cr& pas la v6rit6, mais la croyance en la libert6 est une premi6re v6rit6. Sans cette croyance, on ne peut rien chercher et rien d&ouvrir. Mais l'homme, auteur de ses actes par la libertY, ne l'est pas de sa libert& Le Dieu de la Bible est un &re infini qui rien ne peut &happer. Ainsi le probl6me entier de la pr6destination se pose ici de nouveau. Et Lequier d&ouvre une solution originale: Si Dieu... (shrink)

BACKGROUND: Reasoning biases have been suggested as risk factors for delusional ideation in both patients and non-clinical individuals. Still, it is unclear how these biases are longitudinally related to delusions in the general population. We hence aimed to investigate longitudinal associations between reasoning biases and delusional ideation in the general population. METHODS: We conducted an online cohort study with 1184 adults from the German and Swiss general population. Participants completed measures on reasoning biases (jumping-to-conclusion bias JTC, liberal acceptance bias LA, (...) bias against disconfirmatory evidence BADE, possibility of being mistaken PM) and delusional ideation at baseline, and delusional ideation 7 to 8 months later. RESULTS: A greater JTC bias was associated with a greater increase in delusional ideation over the following months. This association was better described by a positive quadratic relationship. Neither BADE, LA nor PM were associated with subsequent changes in delusional ideation. CONCLUSIONS: This study suggests that jumping-to-conclusions predicts delusional ideation in the general population but that this association may follow a quadratic trajectory. While no other associations turned significant, future studies with shorter temporal distances may shed further light on the role of reasoning biases as risk factors for delusional ideation in non-clinical samples. (shrink)

[1] Livres I à V.--t. 2. Livres de VI à X.

Respect for human life is central to medicine. In terminal patients, refractory symptoms are a niche of palliative sedation. This paper identi es, based on scienti c evidence, the survival in patients who received palliative sedation as compared to those who didn’t. We conducted a search for systematic reviews from 2000 to 2016, which were methodologically analyzed, and the results were then compared. For methodological reasons, meta-analysis could not be performed. It is concluded that terminal palliative sedation does not shorten (...) patients’ lives. The implementation of the principle of double effect related to the possible shortening of life was reformulated; the unwanted evil is the loss of consciousness. (shrink)

Il n'y a plus d'évidence aujourd'hui dans le fait de vivre sur Terre. Effondrement général de la biodiversité, accélération du réchauffement climatique, catastrophes sanitaires et sociales, les faits sont innombrables et bien d'autres cataclysmes sont à venir. Il ne suffit - pas d'en avoir conscience. Il faut aussi savoir comment vivre si chacun de nos gestes compte et si nous n'avons presque plus de temps. L'Anthropocène réclame un souci infini de la terre et des vivants, qui risque à chaque instant (...) de se retourner en ressentiment contre la vie. L'écologie menace de nous rendre fous ou malades. C'est pourquoi, du fond de notre détresse, nous avons besoin qu'elle puisse devenir un "gai savoir". Peut-on concevoir ainsi une pensée écologique qui soit aussi une philosophie de la puissance, ne se résumant ni à sa célébration prométhéenne, ni à son déni ascétique? Si la vie est volonté de puissance, alors il s'agit de chercher à dégager les conditions auxquelles l'accroissement de la puissance peut aussi prendre la forme d'un retour vers la terre. En quête d'une telle philosophie, ce livre chemine en compagnie de Nietzsche. Car il est peut-être encore temps de répondre à ce mystérieux appel de Zarathoustra : "Que le surhumain soit le sens de la terre!""--Page 4 of cover. (shrink)