Focused sequent calculi are a refinement of sequent calculi, where additional side-conditions on the applicability of inference rules force the implementation of a proof search strategy. Focused cut-free proofs exhibit a special normal form that is used for defining identity of sequent calculi proofs. We introduce a novel focused display calculus fD.LG and a fully polarized algebraic semantics FP.LG\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathbb {FP.LG}$$\end{document} for Lambek–Grishin logic by generalizing the theory of multi-type calculi and their (...) algebraic semantics with heterogenous consequence relations. The calculus fD.LG has strong focalization and it is sound and complete w.r.t. FP.LG\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathbb {FP.LG}$$\end{document}. This completeness result is in a sense stronger than completeness with respect to standard polarized algebraic semantics, insofar as we do not need to quotient over proofs with consecutive applications of shifts over the same formula. We also show a number of additional results. fD.LG is sound and complete w.r.t. LG-algebras: this amounts to a semantic proof of the so-called completeness of focusing, given that the standard (display) sequent calculus for Lambek–Grishin logic is complete w.r.t. LG-algebras. fD.LG and the focused calculus fLG of Moortgat and Moot are equivalent with respect to proofs, indeed there is an effective translation from fLG-derivations to fD.LG-derivations and vice versa: this provides the link with operational semantics, given that every fLG-derivation is in a Curry–Howard correspondence with a directional λ¯μμ~\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\overline{\lambda }\mu \widetilde{\mu }$$\end{document}-term. (shrink)

Recent definitions of the botanical terms ecotype, ecospecies and coenospecies are briefly reviewed. Examples of ecospecies are discussed and the following new definitions are proposed: Groups with the same chromosome number between which there are well-defined morphological, ecological and geographical differences and which, under artifical or natural conditions are capable of only limited gene-exchange. Groups with different chromosome numbers between which there are well-defined ecological and geographical differences and which are capable of only limited gene-exchange. Groups forming genetically distinct components (...) of ecospecies, adapted to special types of environment and capable of unlimited gene-exchange. Groups forming polyploid components of an ecospecies.The probable modes of origin ofg-ecospecies anda-ecospecies are explained; and the importance of the recognition by taxonomists ofa-ecospecies, which may differ morphologically hardly at all, is. emphasized.Examples of the uses of the terms are given, and it is suggested that their application to animals as well as plants would be of interest.Neuere Definitionen der botanischen Begriffe „ecotype”, „ecospecies” und “coenospecies” werden kurz besprochen. Beispiele von ecospecies werden erörtet, und folgende neue Begriffsbestimmungen vorgeschlagen: Gruppen mit gleicher Chromosomenzahl, zwischen denen morphologische, ökologische und geographische Unterschiede deutlich festzustellen sind, und bei denen in künstlichen oder natürlichen Zuständen nur beschränkter Genaustausch stattfinden kann. Gruppen mit ungleicher Chromosomenzahl, zwischen denen ökologische und geographische Unterschiede deutlich festzustellen sind, und bei denen nur beschränkter Genaustausch stattfinden kann. Gruppen, die genetisch unterschiedene Bestandteile von ecospecies bilden, die für besondere Typen von Milieu geeignet sind, und bei denen unbeschränkter Genaustausch stattfinden kann. Gruppen, die polyploiden Bestandteile einer ecospecies bilden.Die wahrscheinlichen Enstehungsarten derg-ecospecies und dera-ecospecies werden beschrieben, und es wird für besonders wichtig erklärt, dass die Systematiker den Begriffa-ecospecies anerkennen, denn diese mögen sich morphologisch äusserst wenig unterscheiden.Beispiele für den Gebrauch der Begriffe werden angeführt, und es wird vorgeschlagen, dass es interessant wäre, sie nicht nur bei Pflanzen sondern auch bei Tieren zu verwenden.Nous avons brièvement étudié dans l'article ci-dessus les récentes définitions des ternies botaniques „ecotype” „ecospecies”, et „coenospecies”. Nous avons discuté quelques exemples d'ecospecies et nous avons proposé les nouvelles définitions suivantes: Groupes avec le même nombre de chromosomes, entre lesquels il y a des différences morphologiques, écologiques et géographiques nettement déterminées; ils ne sont capables que d'un échange limité de gènes dans des conditions artificielles ou naturelles. Groupes avec différents nombres de chromosomes, entre lesquels il y a des différences écologiques et géographiques nettement déterminées, et qui ne sont capables que d'un échange limité de gènes. Groupes formant des composants d'ecospecies génétiquement distincts, adaptés à des types spéciaux de milieux et qui sont capables d'un échange illimité de gènes. Groupes formant des composants polyploïdes d'une ecospecies.Les origines probables desg-ecospecies et desa-ecospecies y sont expliquées; nous avons mis en relief l'importance de l'identification par les taxonomistes d'a-ecospecies, qui peuvent à peine présenter des différences morphologiques.Nous donnons des exemples d'emplois de ces termes, et nous suggérons que leurs applications aux animaux aussi bien qu'aux plantes pourraient présenter un intérêt certain. (shrink)

The objective of this article is to propose an intersectional approach to gender and disability in sport. Starting from the postulate that the production of gender and disability-related norms is based on similar social logics, we will first show how these normative systems intersect in the field of sport and participate in the construction of heteronormative and ableist patterns. Then, we will rely on crip theory to understand to what extent it is possible to consider sport and physical activity as (...) opportunities to question these normative systems. In this way, we will defend the idea that sport and physical activity can support alternative experiences and visibility for disabled people and thus promote diversity. (shrink)

Recommender systems assist users in receiving preferred or relevant services and information. Using such technology could be instrumental in addressing the lack of relevance digital mental health apps have to the user, a leading cause of low engagement. However, the use of recommender systems for digital mental health apps, particularly those driven by personal data and artificial intelligence, presents a range of ethical considerations. This paper focuses on considerations particular to the juncture of recommender systems and digital mental health technologies. (...) While separate bodies of work have focused on these two areas, to our knowledge, the intersection presented in this paper has not yet been examined. This paper identifies and discusses a set of advantages and ethical concerns related to incorporating recommender systems into the digital mental health (DMH) ecosystem. Advantages of incorporating recommender systems into DMH apps are identified as (1) a reduction in choice overload, (2) improvement to the digital therapeutic alliance, and (3) increased access to personal data & self-management. Ethical challenges identified are (1) lack of explainability, (2) complexities pertaining to the privacy/personalization trade-off and recommendation quality, and (3) the control of app usage history data. These novel considerations will provide a greater understanding of how DMH apps can effectively and ethically implement recommender systems. (shrink)

Though written corporate codes of ethics have been touted as a panacea for the embarrassments and uncertainties of the past two decades, the absence of clear evaluation procedures severely compromises their usefulness. An ethnographic study comparing development processes and compliance outcomes in large health care facilities and energy companies shows that neither of the two industries has encountered much success with a codes of ethics program. Companies that distribute copies of their code of ethics seldom ensure the process is completed (...) or that employees understand the purpose of the document, and staff responsible for the code give it a low priority relative to their overall responsibilities. Contrary to expectations, health care facilities are no more likely to develop or implement codes of ethics effectively than are energy companies. More extensive research is needed in order to generate the data necessary for the development of realistic standards for the evaluation of codes of ethics. (shrink)

What critical characteristics do firms have that determine the scale and scope of corporate social responsibility activities they undertake? This paper examines two disparate predictors of corporate social performance. First, using the lens of the resource-based view, we examine the role of alliance network centrality on corporate social performance. We find that centrality enhances corporate social performance. Second, we investigate how board composition affects corporate social performance. Specifically, drawing on stakeholder theory, we find that the percentage of female directors predicts (...) greater corporate social performance. In addition, we look at the influence of outside directors on this relationship. Our findings show that the presence of more outside directors positively moderates the relationship between female directors and corporate social performance. (shrink)

Kernthema der »Skitze einer Geschichte der Lehre vom Idealen und Realen« ist die angemessene Verortung und Bestimmung des Realen. Dieses Vorhaben ist durchaus komplex und anspruchsvoll wegen der Doppeldeutigkeit des Wortes ›real‹: Es kann sich auf das ausgedehnte und physische Reale innerhalb der Vorstellung beziehen.

This paper investigates formal logics for reasoning about determinacy and independence. Propositional Dependence Logic D and Propositional Independence Logic I are recently developed logical systems, based on team semantics, that provide a framework for such reasoning tasks. We introduce two new logics L_D and L_I, based on Kripke semantics, and propose them as alternatives for D and I, respectively. We analyse the relative expressive powers of these four logics and discuss the way these systems relate to natural language. We argue (...) that L_D and L_I naturally resolve a range of interpretational problems that arise in D and I.We also obtain sound and complete axiomatizations for L_D and L_I . (shrink)

n m : se suivant dans l’alphabet, m est un double n, la mise en contact de deux n, et n, un m séparé de lui-même, ayant perdu avec le n le contact avec l’autre même. De ce continuum, donc, son double. Prothèse. Ou plutôt orthèse. Soutenir ici une thèse de Mehdi, en supplément de quoi, qui sait, seulement une lettre. M, comme son initiale et l’initiale d’un ami souffrant de l’amour, lettre nasale bilabiale produite par le desserrement des deux (...) lèvres, homophone encore de « aime » et des initia... (shrink)

These twelve articles consider central issues in the philosophy of education, particularly the concept of education, the content of education, teaching and learning, and justification of education. Contributors include John Woods, W.H. Dray, I. Scheffler, P.H. Hirst, P. Herbst, Mary Warnock, R. Pring, D.W. Hamlyn, and Mrs. P.A. White.

Past work demonstrates that ethical ideologies and behaviors are associated with the physical and psychological well-being of employees. Drawing from ethical impact theory and related research, this investigation utilizes two studies of working adults to examine the relationships among employees’ moral outrage, anger expression, and generalized well-being, with the latter construct being operationalized with multi-variable measures of ill-being, positive life outlook, and health consciousness. In the first study, two dimensions of moral outrage were identified, with results indicating that these components (...) variably related to the ill-being/well-being measures and similar health behaviors. In the second study, anger expression was accounted for, thus disentangling it from the moral outrage dimensions, with results demonstrating that such anger changed the nature of some relationships between the moral outrage dimensions and the well-being outcomes. Overall, anger expression was associated more closely with negative outcomes, while the moral outrage dimensions were more closely associated with positive outcomes. These findings suggest that moral outrage may be cathartic, which contributes to further theory development and enhances understanding of the complex relationships among individual moral outrage, anger expression, and well-being. The practical considerations of the results are discussed, and the study’s limitations and suggestions for future research directions are highlighted. (shrink)

In this article we intend to present Alvin Plantinga’s epistemology by showing the way in which its central concepts: the Reidian foundationalism, the partial critique of evidentialism, warrant, proper function, reliability and externalism - are logically interrelated. A section of this article is reserved to the critiques of his account of warrant brought by Peter Klein and Richard Feldman and to the way in which Plantinga answered them, by developing the concepts of cognitive maxi- and mini-environment. In the end (...) we will see the way in which Plantinga’s epistemology relates to both modernism and postmodernism. (shrink)

Many bodily sensations are connected quite closely with specific actions: itches with scratching, for example, and hunger with eating. Indeed, these connections have the feel of conceptual connections. With the exception of D. M. Armstrong, philosophers have largely neglected this aspect of bodily sensations. In this paper, I propose a theory of bodily sensations that explains these connections. The theory ascribes intentional content to bodily sensations but not, strictly speaking, representational content. Rather, the content of these sensations is an imperative: (...) in the case of itches, 'Scratch!' The view avoids non-intentional qualia and hence accords with what could be called, generalizing Lycan slightly, the 'hegemony of intentionality'. (shrink)

Interpretations of Aristotle's account of the relation between body and soul have been widely divergent. At one extreme, Thomas Slakey has said that in theDe Anima‘Aristotle tries to explain perception simply as an event in the sense-organs’. Wallace Matson has generalized the point. Of the Greeks in general he says, ‘Mind–body identity was taken for granted.… Indeed, in the whole classical corpus there exists no denial of the view that sensing is a bodily process throughout’. At the opposite extreme, Friedrich (...) Solmsen has said of Aristotle's theory, ‘it is doubtful whether the movement or the actualization occurring when the eye sees or the ear hears has any physical or physiological aspect.’ Similarly, Jonathan Barnes has described Aristotle as leaning hesitantly towards the view that desire and thought are wholly non-physical. But on the emotions and sense-perception, Barnes takes an intermediate position. Aristotle treats these, he says, as including physical and non-physical components. Other writers too have sought a position somewhere in the middle. Thus G. R. T. Ross concedes that we find in Aristotle ‘what looks like the crudest materialism’. It appears that objects produce changes in an organism, ‘and the reception of these changes in the sense organisperception’. But, he maintains, this gives us only half the picture. The complete theory ‘may in a way be designated as a doctrine of psychophysical parallelism’. W. D. Ross also seeks a middle position. He thinks that Aristotle sometimes brings out ‘the distinctively mental, non-corporeal nature of the act [of sensation].… But Aristotle cannot be said to hold successfully to the notion of sensation as a purely mental activity having nothing in common with anything physical. He is still under the influence of earlier materialism’. (shrink)

On essaye d’interroger dans cet article, le messianique à partir de l’entente de la lettre chez trois penseurs juifs : Derrida, Levinas et Jabès. De là nous sera-t-il possible, peut-être, de généraliser l’entente de cette lettre juive, jusqu’à l’archi-écriture au sens de Derrida, et de penser ainsi le messianique comme la venue de l’autre dans l’être ou avant l’être. Mais une question reste en suspens : si la lettre juive engage la venue de l’autre et de l’être, nous est-il encore (...) possible d’identifier le commencement de l’être – comme Heidegger le fait –, à son éclosion grecque? Ou doit-on se rendre, en amont, au Mont Sinaï où le tétragramme imprononçable, sous la forme de quatre lettres, annonçait déjà la promessianicité de l’être comme lettre? (shrink)

L’article se propose d’explorer l’usage que Chomsky fait de la référence à la philosophie de Descartes. À partir des années 1950, le linguiste et philosophe Noam Chomsky remet l’innéisme sur le devant de la scène en défendant l’existence d’une faculté innée de langage. Comme l’indique sans équivoque le titre de son ouvrage paru en 1966, La linguistique cartésienne, Chomsky inscrit sa pensée dans la tradition cartésienne. Mais ce que Chomsky entend par « faculté innée » est-il vraiment similaire à ce (...) que Descartes nomme « idée innée »? L’usage que fait Chomsky de Descartes relève-t-il simplement d’un procédé rhétorique, comme le soutiennent certains commentateurs, ou est-il le signe d’une authentique proximité conceptuelle? Selon certains commentateurs, cet usage est purement rhétorique. D’une part, le tournant naturaliste opéré au XXe siècle a déplacé la réflexion sur l’esprit d’un plan métaphysique purement a priori à un plan scientifique purement empirique. D’autre part, le domaine où s’exerce prioritairement la pensée de Chomsky – le domaine linguistique – est un domaine largement ignoré par Descartes. Enfin, concevoir l'esprit comme contenant des facultés spécifiques innées paraît incompatible avec le caractère indifférencié et uniforme de l’esprit cartésien. L’article entend montrer au contraire que l’usage que fait Chomsky de Descartes révèle un véritable air de famille entre innéisme chomskyen et innéisme cartésien. D’une part, c’est bien le caractère a priori des principes que Chomsky postule qui fait écho aux idées innées cartésiennes. D’autre part, Chomsky dessine une tradition linguistique de type rationaliste qui pose l’universalité des structures grammaticales au nom de l’universalité même des caractères distinctifs fondamentaux de l’esprit que l’on trouve chez Descartes. Enfin, Descartes et Chomsky défendent tous deux un innéisme dispositionnel. En somme, l’article conclut que ce qui relie Chomsky à Descartes n’est pas la définition de la grammaire universelle innée, que ce dernier n’aurait, sans doute, pas acceptée ; c’est une manière similaire de poser le problème de l’acquisition de la connaissance, et partant de le résoudre. (shrink)

L’article se propose d’explorer l’usage que Chomsky fait de la référence à la philosophie de Descartes. À partir des années 1950, le linguiste et philosophe Noam Chomsky remet l’innéisme sur le devant de la scène en défendant l’existence d’une faculté innée de langage. Comme l’indique sans équivoque le titre de son ouvrage paru en 1966, La linguistique cartésienne, Chomsky inscrit sa pensée dans la tradition cartésienne. Mais ce que Chomsky entend par « faculté innée » est-il vraiment similaire à ce (...) que Descartes nomme « idée innée »? L’usage que fait Chomsky de Descartes relève-t-il simplement d’un procédé rhétorique, comme le soutiennent certains commentateurs, ou est-il le signe d’une authentique proximité conceptuelle? Selon certains commentateurs, cet usage est purement rhétorique. D’une part, le tournant naturaliste opéré au XXe siècle a déplacé la réflexion sur l’esprit d’un plan métaphysique purement a priori à un plan scientifique purement empirique. D’autre part, le domaine où s’exerce prioritairement la pensée de Chomsky – le domaine linguistique – est un domaine largement ignoré par Descartes. Enfin, concevoir l'esprit comme contenant des facultés spécifiques innées paraît incompatible avec le caractère indifférencié et uniforme de l’esprit cartésien. L’article entend montrer au contraire que l’usage que fait Chomsky de Descartes révèle un véritable air de famille entre innéisme chomskyen et innéisme cartésien. D’une part, c’est bien le caractère a priori des principes que Chomsky postule qui fait écho aux idées innées cartésiennes. D’autre part, Chomsky dessine une tradition linguistique de type rationaliste qui pose l’universalité des structures grammaticales au nom de l’universalité même des caractères distinctifs fondamentaux de l’esprit que l’on trouve chez Descartes. Enfin, Descartes et Chomsky défendent tous deux un innéisme dispositionnel. En somme, l’article conclut que ce qui relie Chomsky à Descartes n’est pas la définition de la grammaire universelle innée, que ce dernier n’aurait, sans doute, pas acceptée ; c’est une manière similaire de poser le problème de l’acquisition de la connaissance, et partant de le résoudre. (shrink)

...If, in some places, backward science determines the remaining period by the lack of optimism only by the number 123456789, then our progressive science expands it to 987654321, which is eight times more advanced than theirs. However, due to the inherent caution of scientists, both sides do not specify the measuring unit of reference — year, day, hour or minute are meant. Leonid Leonov. Collected Op. in ten volumes. Volume ten. M.: IHL, 1984, p.583. -/- The modern men being as (...) a rule is proceeding in three relatively autonomous, but immanently coexisting, and each penetrating dialectically through other, and each contesting even cruelly with other, and each more or less dominating on other, differently in various societies, worlds: the first one of the barbarity, the second one the culture, the third one the civilization... Barbarity is the mode of coexistence of autonomous human societies based on the unlimited will to act so as subject wants to do without any limitations of his activities... Culture is the mode of coexistence of autonomous human societies based on the most ancient testaments, customs, traditions etc of the highestly sacrified appearence... Civilisation is the mode of coexistence of autonomous human societies based on the reasoned or legitimated by social contracts, by profits, by expediency and so more constitutions, institutions etc... -/- Andrei Melnikov-Pechersky in his epic "In the Woods" says that there was a movement among the Old Believers in Russia, or a current that proclaimed Kostroma the new and, it seems, the only true Jerusalem, in an apocalyptic sense, of course, which in its spiritual scale was probably not inferior to the Bogomils, shakers, Mormons, or else and the whole Reformation in potential. In Western Europe, every more or less convex nuance of the history of a state or region (even if it is a small San Marino) is overgrown with almost a dozen institutions, not always state ones, by the way, in which almost every sneeze and step of very ambivalent historical subjects in a broad sense is studied. Especially in the young, but very pretentious America of the United States, which embodies all world justice. In our country, for example, even many leading humanitarian specialists do not realize the spiritual value of the Ipatievsky MONASTERY. The Russian writer Boris Shiryaev, who died quite a long time ago and in a very far abroad, devoted a special part of his documentary and artistic epic of wanderings "The Inextinguishable Lampada" to an entertaining and instructive, tragic fate of a kind of village monarchy in some Villages of the Kostroma province (I could not identify the area, and, frankly, I did not really try) in the early years The Soviet government. At the same time, all Russians learn about the French emperor Napoleon almost with their mother's milk how many percent of cyanide potassium was found in his hair, they reflect on Lermontov's "Airship" (probably, just not to "memorize" the imposed "Borodino" by heart). The events, of course, are incomparable, but the fact is significant. The outstanding national artist (if not to say a thinker of the Chesnyakov level) Grigory Pavlovich Kusochkin was glorified wherever, in whatever catalogues he was not included. Paris, London, New York, St. Petersburg, Moscow... To look at some smear of luminaries like Picasso or Modigliani, international tourist routes are organized in the restaurant toilet using the finest marketing technologies, and we did not even know Grigory Pavlovich by sight until, thank God, a series of TV shows on all Russian channels was dedicated to him in one gulp. Why is this happening? Is it a consequence of poverty or the result of the conscious policy of the ruling elite of the country and the world? The regions of the Kostroma Region are Austria, Switzerland, Bavaria, Armenia, Moldova, and Georgia... Georgia! I served in the army there. In this small but very great country, judging even by the appearance of its President Shevardnadze, although it is smaller than the Kostroma region, there are so many different, but Georgian-speaking peoples! Kakhetians, Meskhetians, Imereti, Iveretians, Mingrelians, Khevsurs... Adjarians (mostly Georgian-speaking Muslims) even have their own autonomy. And some peoples are not Georgian—speaking at all — South Ossetians, Abkhazians, Kurds, Armenians, Greeks, even Assyrians. In the Kostroma Region, and in any Russian "province" — not much less: there are plenty of the same Georgians or Armenians everywhere, quite moderate, loyal, and so on. Having, as a rule, their own officially registered associations within the framework of cultural autonomy. Well done! And Israel! He is the only one with all his "illegal" (and I am for the fact that every nation knows better where its ancestral lands are) territories half the size of the Kostroma region. The total number of Jews worldwide, according to the "Soviet Encyclopedic Dictionary" in 1987, is about 14 million. Meanwhile, the fate of Israel is being preoccupied (it is very instructive how he achieved this!) all the united nations of the world. In the Kostroma Region and its diaspora, it seems to everyone, and especially to its semi-migrant, Varangian leadership. I don't care if they build a public atomic bomb here in the form of a nuclear power plant or not. Because they do not know the value of this land, the greatness of its spirit. Kostroma is a holy land. I will immediately make a reservation that by Kostroma I mean not only the modern region, but the entire area that has ever historically been associated with Kostroma. The USSR is also a part of the great historical Russia. In this sense, even the entire era of the Russian Romanov Empire is the Kostroma region. Or: many toponymic objects of our native land are called mysteriously beautiful: Sharya, Shunga, Shekshema, Sholezhka, - we need to find out what kind of peoples — and where are they now? — we left such euphonious archetypal combinations, because these are our Kostromsky peoples, these are our Kostroma people. Or, say, the classic of American and world sociology Pitirim Alexandrovich Sorokin writes in his autobiographical scientific novel "The Long Way" that he studied at the Khrenovskaya (what a strong word!) teachers' seminary of Kostroma province, but in an administrative row for propaganda activities, gendarmes were taken by sledge to the prison of the city of Kineshma - is this not a fact for Kostroma, and primarily for him, local history, although Kineshma has long been attributed to the Ivanovo region, and Pitirim Alexandrovich is buried on the other side of the planet?! I have not the slightest doubt that Kostroma provided spiritual food, gave birth to and nurtured a huge intellectual diaspora with extremely valuable material on a national, global scale. And this is both in direct and indirect order, in the form of a chain reaction. Apparently, it is easy for an intelligent person to grow up in Kostroma, but it is impossible to live, and somewhere on the contrary. Therefore, it is not surprising that the geneticist academician D. K. Belyaev, who was born in the village of Protasov near Nerekhta, very close to Kostroma, glorified Moscow and Siberia with his discoveries and practical results, which immeasurably enriched the Soviet state treasury with foreign exchange income from the sale of the most valuable fur grown according to the biotechnology developed by him in a much shorter time than it usually turns out in nature. And in Kostroma, most likely, few people know who he is and what he is famous for. I will focus in more detail on one of the aspects of his great life. This happened back in the so-called pre-Perestroika times. In a series of his speeches, Dmitry Konstantinovich, based on the results of his and colleagues' research, emphasized, in his opinion, the determining role of the biological factor in shaping the content of human essence, of course, only in a philosophical, conceptual aspect. For some reason, this was opposed by a geneticist, as they say, persecuted at one time by the "senile" in selectionism (including human nature) by the Michurino-Lysenkoists, academician N. P. Dubinin, which personally remains incomprehensible to me until now. With a grateful curtsey to Academician Dubinin and his point of view, the famous French humanist, member of the Politburo of the French Communist Party Lucien Sav appeared on the pages of the Communist magazine. The material was clearly titled: "Problems are not only scientific, but also political." He very indecently attributed the views of academician Belyaev to "a reactionary ideology that tries to put genetics at its service, and more broadly, biology, in order to present all kinds of social inequalities of all kinds as inherent in nature itself"(1). I would like to see any ideology that does not try to "put this or that at its service," much less something worthwhile... A little later, the editorial of the Communist hit the "biologizers", and soon Dmitry Konstantinovich was gone. In short, it is only on the example of our fellow countrymen that you can write interesting, world-class essays on science and its history, but instead our scientists should fit their global potencies into a page and a half (good yet. if not entirely at their own expense), and then for at least three years to guess whether they will be published or not. Now it no longer surprises me how at one time, when, after reading the listener card I filled out, the sweetest girl from the IPKPON office at USU congratulated me for something. It turned out that the dean of the Faculty of Philosophy of USU, doctor, professor, Honored Scientist, and now academician Konstantin Niko-laevich Lyubutin is a countryman, Kostromsky, or rather Manturovsky by origin, as I write below in the notes — we are Kostromendors. To him, my fellow citizen in the most subtle micropatriotic dimensions, I owe a lot in my professional and social development, even in survival. Because that's how it often turns out: you can be born here, sometimes you can live here... It's very hard. Maybe the Kostroma origin of an outstanding Russian historian of philosophy, organizer of science and education, educator and friend of a galaxy of people devoted to the Motherland and the cause is not a great milestone in the history of the region, but name me at least a dozen Russian cities on the scale of Kostroma, from where such intellectual ones would come out into the world and light luminaries like ours. No matter who you take from the world significance of the pillars of national (and world, and foreign, - even the great Rabbi of Lubavitcher spent three years in exile in a Campfire, — I learned from some foreign voices) history, literature, culture in general, technology, science and so on - you will always find someone, which is very directly related to Kostroma. Pushkin, Lermontov, Gorky. Alexander Nikolaevich Ostrovsky, Pisarev, Uspensky, Katenin, Florensky, Savrasov, Kustodiev, Dyagilev, Mikhalkov, Alexander Alexandrovich Zinoviev; writers, artists, entrepreneurs, revolutionaries, inventors, politicians... In some world-famous for its classic Russian provincialism, Kologriv has been storing, figuratively speaking, unique sketches, if not of Leo-Nardo da Vinci himself, then certainly of his school, almost since the seventeenth century. And not only that. Nevertheless, the well-known Chukhloma to the Fatherland, in addition to thinkers of the rank of Rozanov and Zinoviev (where should domestic philosophers mature and not be born, if not in Chukhloma, Manturov or Khrenknowswhere?), gave an actor of amazing, national, originality — Mikhail Pugovkin, who can not be confused with anyone, a role that no one will repeat. (shrink)

Cet article propose une réflexion sur l’approche biographique en sociologie, centrée sur le concept de « bifurcation » étudié ici dans le registre des interdépendances et des interactions entre parcours professionnels et histoires de santé. Après avoir brièvement rappelé les principales caractéristiques du matériau biographique et, simultanément, les principaux problèmes qu’il pose à l’analyse, le texte souligne certaines spécificités de l’articulation sociale et biographique entre santé et travail. Il propose ensuite une définition opératoire de la notion de « bifurcation » (...) et la met à l’épreuve de quelques exemples issus d’un corpus d’entretiens. Cette analyse permet de montrer en quoi l’approche sous l’angle des bifurcations se révèle fructueuse pour mieux comprendre certaines formes de changements à l’échelle des parcours de vie et leurs mises en intrigue par les acteurs concernés.This paper proposes a contribution to the reflexion about biographical approach in sociology. It is focused on the concept of « turning point » , applied to the interdependences and interactions between work and health in the biographical course. The paper describes the main characteristics of the biographical material and, at the same time, the difficulties of its analysis. Then it underlines the specificities of the social and biographical interweaving between work and health, and proposes to confront the concept of « bifurcation » with several cases drawn from a corpus of interviews. This analysis shows that the concept of « bifurcation » can be useful to describe some kinds of changes in the biographical courses, and to understand their meanings for the actors. (shrink)

Mange-t-on pour vivre ou vit-on pour manger? La question est peut-être mal posée. Car ce qu'il faudrait affirmer : c'est que le vivant mange la vie à pleines dents, et que vivre n'est qu'une métonymie de "vivres". Voilà l'hypothèse de cet essai. La vie doit dès lors être pensée à partir d'un certain régime d'alimentation. Traduire Freud, pour aujourd'hui, c'est sans doute soutenir que le malaise dans notre culture est désormais alimentaire. Dégoût pour la vie, manque d'appétit pour elle, quand (...) le vivant a en assez "soupé" et trinqué, il lui faut retrouver le goût de vivre. Comment réalimenter la vie? Comment la vitaminer? Comment, encore, lui donner envie de vivre, alors même que tout concourt à l'en dégoûter (terrorisme, catastrophes écologiques, famine, dépressions en tous genres)? Cela engage l'écologie, et l'économie libidinale. Une diététhique reste donc à penser. Car vivre ne se peut sans quelque envie de vivre(s). Voilà pourquoi le vivant n'est que ce qu'il mange. Ce livre essaye d'interroger l'histoire de la philosophie, de Platon jusqu'à Levinas, afin de nourrir notre appétit et notre soif de vivre(s), et de nous libérer de l'ascétisme morbide, dont le nom le plus récent fut : Heidegger. (shrink)

Les œuvres représentant l’histoire du Christ chez Marthe et Marie, épisode tiré de l’Évangile de Luc, se multiplient dans l’art des Pays-Bas à partir du milieu du XVIe siècle sous l’impulsion du conflit théologique à propos de la justification et du salut des hommes, qui oppose alors catholiques et réformés. Dès la fin du XVIe siècle et au cours du XVIIe siècle, deux voies iconographiques se distinguent l’une de l’autre. L’une tend à refléter une interprétation protestante de l’épisode de Luc, (...) en représentant Marie sous les traits d’une pieuse lectrice réformée et Marthe comme figure garante des vertus domestiques hollandaises. L’autre, au contraire, vise à défendre les positions doctrinales de l’Église de Rome à travers les deux sœurs. Marie, sous les traits de Marie-Madeleine, devient le symbole de la vie contemplative, tandis que Marthe rappelle la place de la charité et des œuvres dans le salut des hommes. Dans ces deux cas, les œuvres soulignent la complémentarité des deux sœurs dans leur accueil du Christ. (shrink)

Cet ouvrage est un recueil d’articles de Florence Rochefort, traduits à l’initiative de l’Université Nationale Autonome du Mexique. Les sept textes étaient à l’origine des chapitres de livres publiés entre 1998 et 2006. Chargée de recherche au CNRS, présidente et/ou membre de différentes associations et institutions pour le développement de la recherche sur le genre, F. Rochefort a d’abord travaillé sur l’histoire politique des droits des femmes et du féminisme, avant de se pencher plus spéci...

L’ouvrage Entre deux rives : les femmes dans l’histoire de l’Espagne et de l’Amérique latine regroupe les contributions d’un colloque tenu en novembre 2010 à Bilbao. Organisée par l’Association espagnole de recherche en histoire des femmes (AEIHM), cette rencontre visait à tracer un bilan des investigations réalisées depuis les débuts de l’histoire des femmes et du genre. Il s’agissait ainsi de dresser un état des lieux de ce champ d’études, tout en pointant les débats spécifiques à l’espace...

Le présent est le miroir du passé et la préfiguration du futur. L’histoire des Roumains, comme celle de nombreuses autres nations européennes, ne déroge pas à cette remarque de sens commun. L’histoire est faite de mentalités collectives, d’accidents politiques, de stratégies sociales et d’actions de personnalités providentielles. L’histoire récente des Roumains ne fait qu’actualiser..

Facultés, concepts, théories et modules innés... Le débat philosophique contemporain sur la structure naturelle de l'esprit multiplie les références aux idées innées. Noam Chomsky lui-même, défenseur d'une faculté innée de langage, s'inscrit dans la lignée de la philosophie moderne. Mais les idées innées contemporaines ont-elles le même sens que celles posées par Descartes et Leibniz? Les progrès des sciences biologiques et cognitives permettent-ils d'attester ou d'infirmer l'existence des idées innées? L'étude analyse les théories modernes et contemporaines des idées innées puis (...) propose une définition de l'innéisme qui démontre l'actualité du débat amorcé à l'âge classique entre innéisme et empirisme."--Page 4 of cover. (shrink)

Le programme logiciste, préconisé par J.-C. Gardin, propose de restituer l'architecture de nos constructions scientifiques sous forme de schématisations. Ces schématisations sont des arborescences òu sont énoncées les principales composantes de nos constructions, à savoir les bases de faits, les conclusions et les propositions intermédiaires reliant les premières aux secondes. Lorsqu'elles sont jouées sur multimédia et mises en scène sur 4 écrans selon le format SCD , elles permettent d'envisager de nouvelles pratiques éditoriales qui sont une réponse puissante à la (...) crise des publications en sciences humaines et sociales.The logicist programme, advocated by J. -C. Gardin, proposes to model the architecture of our constructs in the form of schematisations. These schematisations are arborescences composed of the main components of our constructs, i. e. a data base, conclusions and intermediary propositions linking the first group to the second. When they are played using multimedia equipment and produced according to the SCD format, they enable us to consider new editorial practices that are a powerful answer to the crisis of publications in human and social sciences. (shrink)

Un expert en vin perçoit-il et décrit-il l’odeur d’un vin de façon plus analytique qu’un novice? Pour répondre à cette question, nous avons demandé à un groupe d’experts et un groupe de novices de décrire des vins à l’aide d’une liste de termes organisée en trois niveaux de catégorisation allant du plus général au plus spécifique. Nous avons ensuite demandé aux mêmes sujets d’apparier les descriptions réalisées par une autre personne avec les vins correspondants. Les résultats montrent que les descriptions (...) effectuées par les experts sont plus précises et conduisent à de meilleures performances d’appariement que celles effectuées par les novices. De plus, la distance entre les descriptions d’experts et celles de novices augmente avec le niveau de précision des termes. (shrink)

La dimension artistique du mémorial de Peter Eisenmann a été peu considérée. A la croisée de l'architecture et de la sculpture, il convient d'étudier sa dimension urbaine et de relever son identité comme monument in situ. Les réflexions du philosophe Derrida sur le déconstructivisme architectural, notamment de Libeskind, sont capitales. Comme le dit Habermas, son défenseur majeur, le monument s'adresse aux descendants allemands des bourreaux. Notre essai propose une lecture adornienne du mémorial qui dépend de l'art abstrait et de sa (...) métexis aux ténèbres. Le mutisme du mémorial implique une réflexion sur les questions de l'infigurable et de l'ineffable concernant la Shoah. Si le sens de l'oeuvre semble être absent, cela peut s'expliquer par la déclaration de Ruth Klüger, selon laquelle l'extermination des juifs par les nazis est un non-sens absolu. Le monument invite à ouvrir le champ de la mémoire et contient un avertissement : l'autodestruction de l'espèce humaine. (shrink)

Le lien mère/fille, ou éducatrice/danseuse, tel qu’il s’exprime au cours de l’apprentissage de la danse classique, est ici discuté à deux époques différentes, le xixe siècle et la période actuelle, à partir de témoignages écrits sur la vie des élèves dans l’Opéra ancien et d’enquêtes orales auprès de danseuses contemporaines. Il en ressort qu’au xixe siècle comme aujourd’hui, mères et éducatrices ne permettent pas à ces jeunes filles d’accéder facilement au statut de femme ; les jeunes danseuses du xixe siècle (...) n’avaient pour certaines pas de liberté dans leur choix matrimonial, devaient pour d’autres subvenir aux besoins de leur famille, tandis qu’aujourd’hui mères et éducatrices les maintiennent dans le statut de « fille ». (shrink)

Amputation is a chronic condition. The amputation of a limb (arm or leg) profoundly upsets the biographical thread of the person going through this ordeal, and determines the entire organization of his or her life in the long term. It entails a heavy process of learning, appropriation, and development of knowledge and skills. While this process is built up in a brutal and profound way in the early stages following the amputation, it also continues, because of its chronic dimension, throughout (...) the life of the amputee. The objective of this article is to highlight the different stages of this complex process and their respective stakes: from the shaping of the body during and after surgery, to adaptive learning of daily situations, to the taming of body postures and prosthesis. We also point out the extent to which devices such as interdisciplinary care, Therapeutic Patient Education or peer support can be decisive for the conditions and possibilities of rehabilitation of amputee patients with prostheses. (shrink)

Reviews evidence which suggests that there may be little or no direct introspective access to higher order cognitive processes. Ss are sometimes unaware of the existence of a stimulus that importantly influenced a response, unaware of the existence of the response, and unaware that the stimulus has affected the response. It is proposed that when people attempt to report on their cognitive processes, that is, on the processes mediating the effects of a stimulus on a response, they do not do (...) so on the basis of any true introspection. Instead, their reports are based on a priori, implicit causal theories, or judgments about the extent to which a particular stimulus is a plausible cause of a given response. This suggests that though people may not be able to observe directly their cognitive processes, they will sometimes be able to report accurately about them. Accurate reports will occur when influential stimuli are salient and are plausible causes of the responses they produce, and will not occur when stimuli are not salient or are not plausible causes. (shrink)

Volume 39 of the Tanner Lectures on Human Values includes lectures initially scheduled during the academic year 2019-2020. Owing to the global coronavirus pandemic, some were delivered at a later date. The Tanner Lectures are published in an annual volume. In addition to permanent lectures at nine universities, the Tanner Lectures on Human Values funds special one-time lectures at selected higher educational institutions in the United States and around the world.

Dans son livre d’anthropologie esthétique sur L’art chorégraphique occidental, une fabrique du féminin, inspiré de sa thèse soutenue en 2005 à l’Université de Toulouse 2, Virginie Valentin propose d’étudier le « nœud entre émotion esthétique et danse classique » (p. 11) qui donnerait aujourd’hui aux jeunes filles françaises l’envie de pratiquer le ballet. Croisant entretiens de danseuses professionnelles et amatrices sur leurs expériences de l’apprentissage du ballet, avec une analyse littéra...

The articles in this special section attest to the vibrancy of research on affective dynamics. In this article, I raise a number of fundamental questions about affective chronometry that remain unanswered and largely unasked. These questions are: (a) What is the relation between the time course of positive and negative affect?; (b) What is the relation among measures that operate at different time scales?; (c) What underlies the duration of subjectively experienced emotion?; (d) Which parameters of affective chronometry matter most (...) for psychological and physical health and well-being?; and (e) Which interventions might specifically relieve suffering and promote well-being via impact on affective chronometry? The article concludes with some recommendations for future research in this area. (shrink)