One of the most striking features observed throughout tropical agricultural frontiers is the extreme variability in land-use strategies from one farmer to the next. This article analyzes the forest conversion process and predominant land uses associated with smallholder settlement expansion in the Amazon frontier. The discussion seeks to increase understanding of the micro and macro-level forces that propel land-use decisions in the Amazon and offer insights about how farmers' land-use decisions may be altered to bring about forms of resource use (...) that are consistent with the constraints and opportunities of the frontier environment. Recognizing that no frontier area can be truly representative of the Amazon as a whole, this article also introduces some detailed evidence from another Amazon country (Ecuador) within a topic that has been previously dominated by research mainly in Brazil. The analysis suggests that to be effective, any policy or technology-based effort on the part of governments or researchers to alter colonist land-use systems must begin to look systematically at the production systems of agricultural colonist populations already present in frontier environments. This knowledge is essential to understand the social and economic factors affecting present land use and choice of technology. It is also important for understanding factors influencing farmers' demand for more optimal systems of land use that are consistent with varying agroecological potentials, demographic situations, and the management capacity of the farmer. (shrink)

Un large public apprécie en Gaston Bachelard le philosophe de la rêverie poétique et l'épistémologue. Ses oeuvres consacrées à la question du temps sont moins connues. Cet ouvrage se propose de montrer en quoi les données actuelles des neurosciences apportent un éclairage nouveau à cette réflexion. Nombre d'hypothèses formulées en neurobiologie et en neuroesthétique renforce la thèse bachelardienne de la discontinuité du temps vécu et la conception qu'avait le philosophe de "l'instant poétique".

Plusieurs repérages des allusions au prophète Elie dans l’œuvre lucanienne (Luc-Actes) ont été proposes. L’enjeu est de déterminer l’importance de cette figure du Premier Testament pour la théologie lucanienne. Mais les tableaux ou listes récapitulatives différent sensiblement d’un exégète à l’autre, à tel point que certains ont pu déplorer le risque d’une « parallelomanie ». On se fixe pour objectif de définir cinq procèdes d’intertextualité et d’envisager quelques jalons théoriques susceptibles d’en faciliter l’usage. La préoccupation sera principalement herméneutique ; expliciter (...) quelques raisons qui conduisent un lecteur à dire : « cela ressemble à » Elie, « j’ai déjà lu quelque part ». Au terme du parcours, la réception des citations apparait tributaire d’un acte de lecture apparente à un jugement. Le lecteur est à la fois en position de juge et d’artisan lorsqu’il cherche à établir un parallèle entre Elie, Jean-Baptiste et Jésus. (shrink)

Previous research on religion and helping has left some questions unanswered. In the present study, participants expressed willingness to help groups of people in need, and this after having been religiously versus non-religiously stimulated. The activation of religious context increased the willingness to help, but only the homeless. Orthodox religious people tended to consider the targets responsible for their problem, an association partially mediated by the belief in a just world for other. Symbolic thinking was associated with willingness for helping, (...) an association partially mediated by the belief in ultimate justice. Results suggest a limited and conditional prosociality as a consequence of religion. (shrink)

L’article fournit un exemple concret des possibilités qu’ouvre l’exploration des données numérisées, et notamment de la Toile, en matière de morphologie dérivationnelle. Il y a une soixantaine d’années, en se fondant sur un exemple unique (silvio-pelliqueste), Edouard Pichon avançait l’hypothèse qu’en contexte vélaire, le suffixe –esque pouvait, par un phénomène de dissimilation préventive, se voir remplacé par la finale –este. Depuis, aucun argument n’était venu étayer cette hypothèse, sinon peut-être des remarques hésitantes de Zwanenburg (1975) et de Björkman (1984) (...) sur la difficulté de trouver des dérivés en –esque après vélaire. Les données réunies confirment que l’adjonction de –esque à une base dont la dernière syllabe comporte une vélaire engendre des tensions dissimi-latives. Lorsque le contexte s’y prête, ces tensions se manifestent tantôt par l’effacement de certaines vélaires finales, tantôt par le maintien inattendu d’une voyelle finale précédée d’une vélaire. Elles se manifestent aussi, comme l’avaient entrevu nos prédécesseurs, par une moindre productivité de cette suffixation après les radicaux en vélaire. Dans l’établissement de ces résultats, l’utilisation d’un outil permettant de récupérer automatiquement sur la Toile des néologismes en fonction de leur terminaison, s’est révélée déterminante. Les recherches automatisées ont joué aussi un rôle capital quand il s’est agi de trouver des dérivés en ‑este et de montrer que ce suffixe n’était utilisé productivement qu’après vélaire, conformément à la conjecture de Pichon. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Paradox of Disability: Responses to Jean Vanier and L’Arche Communities from Theology and the Sciences ed. by Hans S. ReindersAdam ClarkThe Paradox of Disability: Responses to Jean Vanier and L’Arche Communities from Theology and the Sciences Edited by Hans S. Reinders Grand Rapids, MI: Eerdmans, 2010. 191pp. $18.00Jean Vanier introduces this collection of essays with a concise articulation of the themes that define L’Arche communities: those with (...) impairments “cry out” for loving service, yet love involves the receptivity by which those without obvious impairments learn to claim their own good amid a vulnerability that [End Page 205] appears to be its negation. Subsequent essays expand upon these themes, drawing on a range of theological and social-scientific perspectives. Most could serve as introductions for undergraduate or graduate classes. The volume also invites disability scholars to examine whether and how this “Vanier school” has succeeded in its attempt to reimagine and serve both those with and those without obvious impairments.For Vanier’s “school,” such reimagining entails perceiving those with impairments as “teachers.” Executing this, however, is difficult. Xavier Le Pichon, for example, argues that “the disabled” help us recover positive views of dependency in “childhood innocence” and “aged suffering” (since they embody both stages). Focusing on the suffering that human beings experience before death, he claims that paleo-anthropological evidence suggests that societies evolved as their care of the disabled taught them to accept suffering. His argument, however, risks strongly identifying persons with their impairments, thus reinforcing the social construction of “disability” as a marginalizing category in discourse and policy.Moreover, this difficulty is not limited to associations with disvalue. Hans Reinders draws on Søren Kierkegaard and Hans Ulrich in a comparison of the severely disabled to the “teachers” of Matthew 6: the birds and lilies. The disabled, he argues, embody a positive image of “humanity” characterized by dependence on God and a lack of competition with others. Such an image of grace “frees” one from a political economy that drives toward rational mastery of self and world. Yet, do the severely impaired always experience and manifest such dependence? If not, are they not being used to create a “human” image for others in which they, in fact, do not appear?Kevin Reimer’s essay contains similar difficulties. For him, the instructive values are “trust” and “gracious openness.” Citing studies that demonstrate how these values sustain communities—even absent rational agreement—he argues that they should replace rationality as the chief marker of moral maturity (as exemplified, e.g., in Lawrence Kohlberg’s stages of moral development). Like Reinders, Reimer clearly wants those with cognitive impairments to be appreciated as teachers of values that displace the rationalist ones that deprecate them. However, like Reinder’s argument, this easily slides toward defining “humanity” under a certain ideal form, thereby still implicitly devaluing those who do not embody that ideal form. Also, one finds here the danger of romanticizing that is often identified with Vanier: one only sees the form and not the real person.William Gaventa and Brian Brock, however, provide a counterresponse, the first pivotal turn in the book. Gaventa argues that the discovery of another’s value as “teacher” occurs only when one has already acknowledged her as a person (104). In other words, any “form” taught must come only after one has encountered a “person,” which is understood as a complete image of human [End Page 206] value. Here Vanier’s argument for mutual receptivity becomes a fundamental anthropology that grounds an ethic. Love must serve both persons—the teacher with impairments and the learning respondent—along distinct lines of practical action (107). In addition, Gaventa argues that persons need sources of support that are both familial and private, on the one hand, and institutional and public, on the other—thus transcending the usual splits between conservatives and liberals.Brock develops a similar anthropological ethic drawing on Martin Luther. Being human together simply means “becoming neighbors” through the absolute (Christological) imputation of personal value. Brock criticizes practices that negate this neighborly bond. In particular, he rejects the view, often endorsed by genetic counselors, that bearing potentially impaired... (shrink)

L’auteur situe dans une perspective historique les apports d’E. Pichon Rivière à la psychanalyse. Les liens et leurs aires d’expression, les groupes internes, le porte-voix, la question du dépôt et celle de la transmission seront pour cet auteur les bases permettant de définir la famille. La famille comme groupe se structure à travers des liens inconscients. Les représentations inconscientes prennent forme dans les habitudes et croyances familiales qui correspondent au groupe d’appartenance d’origine.

The standard approach to treatment decision making for incapacitated patients often fails to provide treatment consistent with the patient’s preferences and values and places significant stress on surrogate decision makers. These shortcomings provide compelling reason to search for methods to improve current practice. Shared decision making between surrogates and clinicians has important advantages, but it does not provide a way to determine patients’ treatment preferences. Hence, shared decision making leaves families with the stressful challenge of identifying the patient’s preferred treatment (...) option. To address this concern, the present paper proposes to incorporate the use of a “Patient Preference Predictor” (PPP) into the shared decision-making process between surrogates and clinicians. A PPP would predict which treatment option a given incapacitated patient would most likely prefer, based on the individual’s characteristics and information on what treatment preferences are correlated with these characteristics. Use of a PPP is likely to increase the chances that incapacitated patients are treated consistent with their preferences and values and might reduce the stress and burden on their surrogates. Including a PPP in the shared decision-making process therefore has the potential to realize important ethical goals for making treatment decisions for incapacitated patients. The present paper justifies this approach on conceptual and normative grounds. (shrink)

Louveau, A., S. Shelah and B. Velikovi, Borel partitions of infinite subtrees of a perfect tree, Annals of Pure and Applied Logic 63 271–281. We define a notion of type of a perfect tree and show that, for any given type τ, if the set of all subtrees of a given perfect tree T which have type τ is partitioned into two Borel classes then there is a perfect subtree S of T such that all subtrees of S of type (...) τ belong to the same class. This result simultaneously generalizes the partition theorems of Galvin-Prikry and Galvin-Blass. The key ingredient of the proof is the theorem of Halpern-Laüchli on partitions of products of perfect trees. (shrink)

Delo filosofii -- ch. 1. Spory evropeĭskoĭ kulʹtury. Ėpicheskiĭ iskhod. Otkrytie soznanii︠a︡. Drevnegrecheskai︠a︡ tragedii︠a︡ i filosofii︠a︡. Afiny i Ierusalim. Novat︠s︡ii︠a︡ Kopernika i kopernikanskai︠a︡ revoli︠u︡t︠s︡ii︠a︡ -- ch. 2. XX vek: k ontologii spornosti. Sofii︠a︡ i chert. Kant pered lit︠s︡om russkoĭ religioznoĭ metafiziki. O vtorom izmerenii myshlenii︠a︡: L. Shestov i filosofii︠a︡. Na poli︠a︡kh "I︠A︡ i Ty".

v. 1. Edinyĭ i︠a︡zyk chelovechestva. --.

On conduct of life and ethics of Islamic seminarians.

Монография раскрывает идейно-смысловое содержание и исторический контекст функционирования философского дискурса, посвященного осмыслению феномена идеологии, представленного в политических текстах мыслителей 17 - начало 20 вв.

Hull et al. rightly point out the special character of selection as a causal mode, but ironically they seem to force selection back into traditional causal modes by decomposing it into replication, variation, and environmental interaction. Many processes are selective, and a taxonomy of a broad range of kinds of selection may be preferable to narrowing the applicability of the term.

Traditionally the domain of scientists, the history of science became an independent field of inquiry only in the twentieth century and mostly after the Second World War. This process of emancipation was accompanied by a historiographical departure from previous, 'scientistic' practices, a transformation often attributed to influences from sociology, philosophy and history. Similarly, the liberal humanists who controlled the Cambridge History of Science Committee after 1945 emphasized that their contribution lay in the special expertise they, as trained historians, brought to (...) the venture. However, the scientists who had founded the Committee in the 1930s had already advocated a sophisticated contextual approach: innovation in the history of science thus clearly came also from within the ranks of scientists who practised in the field. Moreover, unlike their scientist predecessors on the Cambridge Committee, the liberal humanists supported a positivistic protocol that has since been criticized for its failure to properly contextualize early modern science. Lastly, while celebrating the rise of modern science as an international achievement, the liberal humanists also emphasized the peculiar Englishness of the phenomenon. In this respect, too, their outlook had much in common with the practices from which they attempted to distance their project. (shrink)