Les protestantes et leur contribution à l’émancipation des femmes sont sorties d’une zone d’ombre ces dernières années. Pourtant il reste encore beaucoup à apprendre sur les divers champs d’intervention et les luttes multiformes que rappelle Michelle Perrot, dans l’introduction de ce numéro thématique du Bulletin de la Société de l’Histoire du Protestantisme français : éducation des jeunes enfants, aide à l’enfance en difficulté, santé, hôpitaux, prisons… La modernité de l’analyse des protest...

In October 2016, the White House, the European Parliament, and the UK House of Commons each issued a report outlining their visions on how to prepare society for the widespread use of artificial intelligence. In this article, we provide a comparative assessment of these three reports in order to facilitate the design of policies favourable to the development of a ‘good AI society’. To do so, we examine how each report addresses the following three topics: the development of a ‘good (...) AI society’; the role and responsibility of the government, the private sector, and the research community in pursuing such a development; and where the recommendations to support such a development may be in need of improvement. Our analysis concludes that the reports address adequately various ethical, social, and economic topics, but come short of providing an overarching political vision and long-term strategy for the development of a ‘good AI society’. In order to contribute to fill this gap, in the conclusion we suggest a two-pronged approach. (shrink)

Global challenge-led research seeks to contribute to solution-generation for complex problems. Multicultural, multidisciplinary, and multisectoral teams must be capable of operating in highly demanding contexts. This brings with it a swathe of ethical conflicts that require quick and effective solutions that respect both international conventions and cultural diversity. The objective of this article is to describe the process of creating a toolkit designed to support global researchers in navigating these ethical challenges. The process of creating the toolkit embodied the model (...) of ethical research practice that it advocates. Specifically, at the heart of ethical decision-making is consideration of the following: Place, solutions must be relevant to the context in which they are to be used; People, those impacted by the outcomes must be partners in co-creation; Principles, ethical projects must be guided by clear values; and Precedent, the existing evidence-base should guide the project and, in turn, the project should extend the evidence-base. It is the thesis underlying the toolkit that consideration of these 4Ps provides a strong basis for understanding ethical conflicts and allows for the generation of potential solutions. This toolkit has been designed in two phases of collaborative work. More than 200 researchers participated from more than 30 countries and more than 60 different disciplines. This allowed us to develop a model for contextual, dynamic analysis of ethical conflicts in global research that is complementary to traditional codes of ethics. It emphasizes the need to consider ethical analysis as an iterative, reflective, process relevant at all stages of the research journey, including, ultimately, in evaluating the legacy of a project. The toolkit is presented as an open access website to promote universal access. A downloadable “pocket guide” version is also now available in 11 languages. (shrink)

Les etudes ici rassemblees interrogent les articulations et desarticulations que Jean-Francois Lyotard place au principe du langage. Le volume dessine ainsi les lignes de force et les deplacements de sa pensee, ses presupposes et ses apories. Il montre les malentendus et les polemiques suscites par sa reecriture radicale de la rationalite. Pas de langage en general, dit Lyotard, mais des langages multiples, des types de discours heterogenes que la politique brasse sans pacifier leurs conflits. La recherche du consensus, dont l' (...) ethique de la discussion a souligne l'importance, tend a occulter les differends qui divisent les fins respectives des genres de discours. On ne peut pas etre pacifiste en matiere de phrases, et pas indifferent. Car tout enchainement discursif signe la victoire d'un genre et porte tort aux autres. Sans compter que la parole, quel qu'en soit le registre, eclipse par principe ce qui echappe aux contraintes linguistiques, ce champ de la sensation et du sentiment que Discours, figure explorait, des 1971, en inventant le figural. Apres 1983, apres l' ontologie des phrases du Differend, Lyotard cherche a cerner ce que les mots laissent en souffrance et dont ils doivent pourtant temoigner. Phrase-affect, infantia, donation sensible, Chose sont quelques-uns des noms sous lesquels il pense alors ce qui resiste au langage, le travaille de l'interieur et signe la difficulte de l'ecriture.Ont participe a ce volume Isabelle Aubert, Geoffrey Bennington, Gaelle Bernard, Corinne Enaudeau, Frederic Fruteau de Laclos, Alberto Gualandi, Laurence Kahn, Charlotte Murgier, Andreas Niederberger, Sophie Nordmann, Michel Olivier, Claire Pages, Ronit Peleg, Gerard Raulet, Jean-Francois Rey, Jean-Michel Salanskis, Francois-David Sebbah, Gerald Sfez, Rieke Trimcev. (shrink)

This allegory is among the most well-traversed passages in Plato's dialogues and deservedly so. Its emotional impact is undeniable, yet it confronts the reader with several problems of interpretation. There is a strong sense that it is of central importance to the crucial questions of the Platonic philosopher's education and his role in society, and it possibly holds one key to an understanding of the Republic as a whole.

Many linguists and philosophers of language explain linguistic meaning in terms of truth conditions. This book focuses on the meanings of expressions that escape such truth-conditional treatment, in particular the concessives: but , even if , and although . Corinne Iten proposes semantic analyses of these expressions based on the cognitive framework of relevance theory. A thoroughly cognitive approach to linguistic meaning is presented in which linguistic forms are seen as mapping onto mental entities, rather than individuals and properties (...) in the real world. Researchers and advanced students in pragmatics will find this account lucid, clear and accessible. (shrink)

This article is based on a roundtable held at the Association of Internet Researchers annual conference in 2017, in Tartu, Estonia. The roundtable was organized by the Oxford Internet Institute’s Digital Ethics Lab. It was entitled “Artificial Intelligence and the Good Society”. It brought together four scholars—Michael Zimmer, Stine Lomborg, Ben Zevenbergen, and Corinne Cath—to discuss the promises and perils of artificial intelligence, in particular what ethical frameworks are needed to guide AI’s rapid development and increased use in societies. (...) The paper covers three case studies. They give a distinct overview of the ethical issues raised by the use of AI at different levels of analysis: top-down application of AI, bottom-up use of AI, and how academics and governments have reacted to these new challenges. From the case studies, four areas emerged. They represent some of the most topical ethical questions related to AI: its uses, its users, its designers, and the data that fuel it. Each of them provided a specific subset of ethical concerns that need further investigation. In conclusion, three recommendations are formulated for researchers and regulators to ensure the AI has a net-positive impact on society. (shrink)

In this commentary, we respond to the editorial letter by Professor Luciano Floridi entitled “AI as a public service: Learning from Amsterdam and Helsinki.” Here, Floridi considers the positive impact of municipal AI registers, which collect a limited number of algorithmic systems used by the city of Amsterdam and Helsinki. We question a number of assumptions about AI registers as a governance model for automated systems. We start with recent attempts to normalize AI by decontextualizing and depoliticizing it, which is (...) a fraught political project that encourages what we call ‘ethics theater’ given the proven dangers of using these systems in the context of the digital welfare state. We agree with Floridi that much can be learned from these registers about the role of AI systems in municipal city management. The lessons we draw, on the basis of our extensive ethnographic engagement with digital wellfare states, are distinctly less optimistic. (shrink)

A growing body of work suggests that the presence of women and of independent directors on boards of directors is associated with higher corporate environmental performance. However, the mechanisms linking board composition to corporate environmental performance are not well understood. This study proposes and empirically tests the mediating role of sustainability-themed alliances in the relationship between board composition and corporate environmental performance. Using the population of public oil and gas firms in the United States as the sample, the study relies (...) on renewable energy alliances to measure sustainability-themed alliances and longitudinally analyzes lagged data for independent and control variables. The study found that the higher the representation of women on a firm’s board, the more likely the firm is to form sustainability-themed alliances, and the higher the representation of independent directors on a firm’s board, the more likely the firm is to form sustainability-themed alliances. Such alliances, in turn, positively contribute to corporate environmental performance. This paper discusses the study’s contributions to the board composition-social performance literature. (shrink)

Burt Hopkins's The Philosophy of Husserl presents a challenging and thoughtful elucidation of Husserl's phenomenology that pays special attention to important methodological aspects of Husserl's philosophy, and, thereby, to Husserl's characterization of phenomenology as a pure and transcendental philosophy. Unlike other texts that attempt to elucidate Husserl's philosophy, Hopkins carries out his project in an unusual fashion, by beginning with a consideration of the conflict between Plato and Aristotle regarding the meaning and status of the eide, and ending with a (...) systematic critique of two of Husserl's most fierce opponents, Heidegger and Derrida. This review essay gives an overview of Hopkins's book and offers some critical remarks. (shrink)

Résumé Interpréter serait trouver dans l’œuvre l’épaisseur temporelle qui lui assure sa force et sa survie. Si traduction et commentaire sont l’acquittement d’une double dette, en ce qu’ils donnent à l’œuvre passée son avenir et au présent l’héritage d’un passé, ils ont à construire dans le texte littéraire les conditions même de sa transmission. C’est-à-dire, comme le pense Benjamin, à trouver dans quel chassé-croisé des temps l’œuvre conjugue une expérience tout à la fois historique et atemporelle.

Sollicité par les ayants droit de propriétaires juifs dépossédés pendant la Seconde guerre mondiale, l’avocat est aujourd’hui amené à retracer l’itinéraire du bien spolié pour démontrer la dépossession illégitime de son propriétaire. Ce faisant, il intervient dans la procédure du débat contradictoire en tant que chercheur de mémoire : le contentieux des biens spoliés constitue ainsi pour l’avocat un moyen de modeler la mémoire collective d’un pays mais aussi l’écriture de l’Histoire. L’avocat occupe alors un rôle dans la recherche du (...) juste, intervenant à chaque étape de l’élaboration de la décision judiciaire afin d’en pointer les incertitudes. (shrink)

Gerda Walther traite de l�expérience mystique comme d�une expérience qui fonde les différentes religions. Elle propose une vision de la mystique faisant écho à celle de Maître Eckhart à travers un vocabulaire phénoménologique hérité de Pfänder. Elle pense la personne à partir de l�expérience mystique. Son étude s�élargit jusqu�au thème de l�empathie. Elle discute le questionnement nietzschéen de la mort de Dieu et retravaille l�allégorie platonicienne de la caverne. L�expérience du divin est liée à la souffrance, à l�abandon et au (...) problème de la certitude ultime. (shrink)

The article is based on a doctoral research on reception in social work: « Client reception: an analyzer professional implications in social work. Socio-clinical research CCAS » (Rougerie, 2015). This research has for object the reception, worked from the analysis of the occupational implications of the employees. I approach the issue of collaborative research from the perspective of the researcher, the analysis of its involvement and of the effects among social workers, administrative staff or animation staff concerned and involved in (...) the research in an establishment head of the french territorial civil service. The analysis of the involvement of the researcher participates in the participatory and collaborative dynamics voluntarily initiated through the search feature. The collaborative dimension to act in the negotiation of the work done on the ground. The posture of the researcher is then posed as the keystone to building the research collaboration. It hatched the search inquiry. This negotiation is involved in creating cooperative acting out between researcher and professional. Collaborative research becomes a space of co-construction of knowledge that has impact on professional practices as the researcher that the practitioner.It produces knowledge about the function of reception. (shrink)

This article explores the relation among illness, home, and belonging. Through a feminist phenomenological framework, I describe the disorientations of being diagnosed with borderline personality disorder and living with mental illness. This research anticipates the consequences of illness and serious disorientations for a conception of belonging as seamless body–world compatibility. Instead, this article examines how the stability of bodily dwellings in experiences of disorientation can suggest ways of being in the world that are more attentive to interdependency, unpredictability, and change (...) in human experience. I argue that these types of dwellings function as a more capacious and apposite metaphor to account for variations in belonging. This discussion outlines the ethical importance of building worlds that make room for different ways of being at home in and through our interactions with others. Although my discussion does not supply norms for ethical action, I contend that a feminist phenomenology of illness generates saliences and illuminates sensibilities that can transform our ways of being with others. (shrink)

This essay denaturalizes the taken-for-granted meaning of ‘access’ and interrogates its role and lived meaning in ableist social worlds, with a focus on spaces of higher education. I suggest that legalistic approaches to access need ‘cripping’ by a disability framework. Currently, these approaches (1) miss the intersubjective sociality of being-in-the-world; (2) they prioritize a narrow conception of access focused on ‘physical’ access and ‘physical’ space (a typology I contest); (3) they approach access as frozen in time, rather than as a (...) relational and temporally dynamic process (4); and, finally, they contribute to bureaucratizing and privatizing disability knowledge. I examine ‘access’ through the lens of belonging by asking how we orient ourselves in spaces shaped by oppressive social norms. I argue that ableist lifeworlds generate serious disorientations for disabled people that are lasting, structurally enforced, and harmful or debilitating. (shrink)

This paper explores the potential for psychic conflict within Seneca's moral psychology. Some scholars have taken Seneca's explicit claim in De Ira that the soul is unitary to preclude any kind of simultaneous psychic conflict, while other interpreters have suggested that Seneca views all cases of anger as instances of akrasia. I argue that Seneca's account of anger provides the resources for accommodating some types of simultaneous psychic conflict; however, he denies the possibility of psychic conflict between two action-generating impulses, (...) thus rejecting the phenomena of genuine akrasia and enkrateia. Although superficially counterintuitive, Seneca's cognitivist account of anger, according to which anger is complex and requires assent to the propositions that ‘I have been wronged’ and ‘I ought to seek revenge’, renders his denial of akrasia and enkrateia more plausible. (shrink)

This paper takes Porochista Khakpour’s personal narrative of chronic illness, disability, and addiction in Sick: A Memoir (2018) as a starting point to reflect on social and material features of sick bodily subjectivity. In ways heretofore largely unexplored by tradi-tional phenomenologies of illness, I ask what different modalities of the body come to light if we move beyond the privatization of dis-ease as a biological dysfunction and instead bring into focus its re-lation with conditions of existence that make and keep (...) some of us sick. (shrink)

Facing the accumulation of data that suggest near‐future dramatic changes in our way of life, current visions of transition are anchored in an incremental paradigm that excludes radical change. Using science fiction literature and cinema, this article aims to build such drastic change hypotheses and explore the political–ecological features of future societies emerging from a rupture phenomenon. These post‐ecological societies need to be imagined and analyzed in order to better prepare for eventual dramatic changes and to engage in prospective exercises (...) that contemplate the possibility of flourishing for all in the future. Our work builds on the idea that other forms of knowledge, such as artistic and creative insights produced by science fiction literature and cinema, are promising sources of imagination and must be engaged in a dialog with sociology and other social sciences in order to develop hypotheses of possible futures. The paper introduces six such hypotheses called “scenarios” that were induced from the systematic study of a body of work in classical science fiction production. (shrink)

The cosmological myth in Plato’s Statesman has generated several longstanding scholarly disputes, among them a controversy concerning the number and nature of the cosmic rotation cycles that it depicts. According to the standard interpretation, there are two cycles of rotation: west-to-east rotation occurs during the age of Cronus, and east-to-west rotation occurs during the age of Zeus, which is also our present era. Recent readings have challenged this two-cycle interpretation, arguing that the period of rotation opposed to our own is (...) governed neither by Cronus nor by Zeus, but is instead a separate rotational cycle during which chaos reigns before a divine ruler reestablishes control. We introduce a new constraint on any plausible interpretation of the myth. According to the Correspondence Principle, changes in fundamental cyclical processes that shape the way of life on earth (mode of generation, growth, aging, and mode of death) occur if and only if there is a change in the direction of cosmic rotation. We use the Correspondence Principle to defend a version of the standard two-cycle interpretation. (shrink)

Louise Labé est-elle une femme? Et pourquoi l’œuvre serait-elle inauthentique autrement? Le petit drame critique engendré par un ouvrage de Mireille Huchon pose la question du rapport de l’œuvre à son auteur, ou l’Auteur comme instance et valeur. Une définition restreinte du lyrisme comme expression personnelle et sincère est corollairement mise en cause. L’émotivité du débat reflète l’angoisse de perdre une autorité féminine mythique. Le soupçon d’inauthenticité révèle aussi notre moment théorique en interrogeant l’articulation entre lyrisme et codes « genrés (...) ». On fait cependant bien parler en français une courtisane gauloise dans tous les sens, apte à rivaliser avec Laure et l’Italie…. (shrink)

Le corpus PhraséoRoChe se centre sur le roman de chevalerie de langue française écrit en prose. Il rassemble des textes issus d’œuvres produites entre le XIIIe siècle et le XVIIe siècle, période bornée par la naissance et la disparition de ce genre textuel. Pour permettre des interrogations par le lecteur d’aujourd’hui d’un corpus outillé embrassant une diachronie aussi longue, il faut faire des choix concernant l’évolution de la langue, non seulement en traitant le décalage entre le français contemporain et la (...) langue des textes retenus mais aussi en faisant face aux difficultés liées à l’hétérogénéité de l’ancien français, du moyen français et du français préclassique. Quels choix méthodologiques peuvent être pertinents en vue de l’objectif défini, à savoir une exploitation de type linguistique, stylistique ou littéraire? Les collaborateurs du projet se sont heurtés à la triple difficulté de rester fidèles aux textes, d’intégrer la diversité des pratiques éditoriales des chercheurs selon les étapes de l’histoire du français et d’unifier le plus possible les principes de traitement pour faciliter la réception actuelle. Le présent article rend compte des deux volets de l’opération : la sélection et la transcription d’un ensemble de 40 textes, d’abord, et l’annotation au moyen de balises structurelles, d’étiquettes lexicales et d’étiquettes morphosyntaxiques, ensuite. (shrink)

The context of economic globalization has contributed to the emergence of a new form of social action which has spread into the economic sphere in the form of the new social economic movements. The emblematic figure of this new generation of social movements is fair trade, which influences the economy towards political or social ends. Having emerged from multiple alternative trade practices, fair trade has gradually become institutionalized since the professionalization of World Shops, the arrival of fair trade products in (...) the food industry, and the establishment of an official "fair trade" label. With the strength that this institutionalization has generated, fair trade can now be considered a real trade system that questions, as much as it renews, the traditional economic system. In parallel, this transformation has exacerbated the tensions within the movement, which can be characterized as a clash between a "radical, militant" pole and a "softer, more commercial" one. However, it is not the actual institutionalization of fair trade which is being debated among fair trade actors on either side of the fence, but rather the challenges inherent in finding an economic institutionalization acceptable to social economic movements. Therefore the institutionalization process of fair trade should not be seen as mere degradation of social action, but rather as typical of the institutionalization process of new social economic movements. If we need to worry about the highjacking and alteration of the fair trade movement by the dominant economic system, the opposite is no less likely, as new social economic movements contribute to an ethical restructuring of markets. (shrink)

Corinne de González De Léon; Classificatory Schemes and the Justification of Educational Content: a re-interpretation of the Hirstian approach, Journal of Philo.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Aristotle on Thought and Feeling by Paula GottliebCorinne GartnerPaula Gottlieb. Aristotle on Thought and Feeling. Cambridge: Cambridge University Press, 2021. Pp. 173. Hardback, $99.99.Paula Gottlieb's recent book is an illuminating, synoptic study of Aristotle's theory of human motivation, according to which his innovative notion of prohairesis (choice)—specifically, the virtuous agent's prohairesis—is the cornerstone. She argues against both Kantian-flavored readings, which prioritize reason's role in motivating ethical action, and (...) Humean-flavored readings, which emphasize the virtuous agent's well-habituated feelings. Gottlieb's account explains how the virtuous agent's prohairesis incorporates his or her feelings, desires, and thoughts, building in the motivational contributions of both the rational and nonrational parts of the psyche. The resulting treatment does justice to Aristotle's prima facie incongruous characterizations of prohairesis: on the one hand, it is the conclusion of deliberation, an explicitly rational process; on the other, it is an expression of character virtue.Although prohairesis is the unifying focus of the book, Gottlieb's project touches on a number of related controversies concerning Aristotle's ethics, including the process of moral habituation, the thorny phenomenon of akrasia, the relationship between contemplation and practically virtuous activity, and how to conceive of the connection between the aesthetic and ethical sides of to kalon (the fine). And it does so in a way that is attuned to ongoing scholarly debates without getting bogged down in them. Similarly, while she primarily concerns herself with the Nicomachean Ethics, Gottlieb helpfully draws upon material from other parts of the corpus—for example, she invokes, with appropriate caveats, Aristotle's discussion of feelings in the Rhetoric as well as De Anima. Lastly, some interesting subsidiary motifs animate the book, perhaps the most novel and provocative of which is the through line that connects her insightful understanding of eleos—which she translates, with helpful qualifications, as "sympathy" rather than "pity" (31)—with learning to be virtuous, as her fresh reading of Aristotle's Neoptolemus case exemplifies (98–102, 134–35). According to Gottlieb's hybridized picture of the good person's motivation, in the rational part of the soul the agent's wish is channeled via deliberation, which itself involves situation-specific information from the feelings, into the agent's prohairesis. In the nonrational part of the soul, the agent experiences a feeling that, strictly speaking, includes (a) a physiological component; (b) an impression of the circumstances, itself partly shaped by the agent's thought; and (c) a specific desire (chapter 2). The virtuous agent's nonrational desire will always correspond to—indeed, it, too, is channeled into—his or her prohairesis (79), the unified desiderative thought or thoughtful desire (NE VI.2, 1139b4–5), from which he or she then acts (chapter 4). The virtuous agent never experiences even mild psychic conflict, having a fully integrated soul whose two parts are in perfect harmony.At some points of Gottlieb's discussion, it seems as if all of these psychic components involved in the production of an action actually constitute the agent's prohairesis, while in other places it seems as though prohairesis is the discrete desiderative product. If one adopts the former conception, it is difficult to make sense of Aristotle's claim that the choice of the akratic agent, who acts on his or her errant nonrational desire, is correct. It turns out that the akratic agent's choice is correct because he or she has rightly judged what he or she should do, but it is distinct in composition from the good person's choice, since it does not [End Page 703] include his or her nonrational desire. One consequence of Gottlieb's view is thus that, as she indicates, the good person's prohairesis is sui generis. Another consequence is that, within the nonrational part of the soul, there may be physiological responses plus accompanying impressions (phantasiai) that, it seems, contain "motivational oomph" (40) but do not get channeled into desires. While her view avoids conflating the virtuous agent and the enkratic agent (who, despite acting correctly, experiences an occurrent nonrational desire to the contrary), there may be cases in which the virtuous... (shrink)

Friendship (philia) plays a prominent role in Aristotle’s ethical thought. It is only within the context of his discussions of philia that Aristotle explicitly mentions acting for the sake of another’s good: friends, he claims, wish and do good things for one another for the sake of the friend. However, it is not clear whether Aristotle limits disinterested wishing well to the complete friendships of virtuous agents. I argue that he does not; friends of all varieties, to the extent that (...) they are friends at all, wish and act well for the friend’s sake. I also consider whether Aristotle’s remarks on self-love and friendship might provide reason for thinking that love for others is and ought to be an extension of self-love. I reject the idea that love for a friend is justified by self-love: the virtuous agent does not care about the good of her friends only insofar as she sees those friends as her other selves. (shrink)

The authors argue that Morenian-inspired existential psychodrama turns out to be a formidable lever for opening up existence as it allows schizophrenic patients to incorporate the experience of an “absolutely other” on which the foundation of any autonomous self is built. More precisely, by relying on their clinical experiences, the authors show how psycho-dramatic play goes along with an intense movement of original projection which carries psychotic patients externally in relation to themselves. Offset from their pathological world, these patients feel (...) more inclined to “wear someone else’s shoes,” for the duration of the game, and they do so in a manner that is both sensorial and pathic. This surprising and creative “journey,” which allows them to return to the world better attuned to others and to themselves, is merely an enactment of a “true” intersubjective encounter: the very essence of existential psychodrama. By applying phenomenology to this psychodramatic method, notably by relying on the hypothesis of psychosis being a disorder of what Bin Kimura calls the “ aida,” the authors hope to contribute to the advancement of psychosis’ psychotherapy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophers, Carers, and Psychodramatic GamesCorinne Gal (bio), Alexandre Chapy (bio), Marielle Fau (bio), and Muriel Guaveia (bio)Dear Jonathan D. Moreno,Thank you for the honor of taking the time to comment on the work we do. It is very meaningful for us to be able to talk with you.We, too, see a big difference between philosophers and carers (in the broadest sense) who deal with the suffering of patients and (...) try to find methods to help them. But, if theory is at the service of the clinic, it becomes a formidable asset to refine our therapeutic methods and better understand what is happening to our patients.Indeed, patients suffering from psychosis, severe neurosis … are difficult to accompany and “recalcitrant to therapy by word alone” to use your terms. It is on this point that Ludwig Binswanger distanced himself from psychoanalysis. Binswanger ran a sanatorium in Switzerland (the Bellevue Clinic) and took in patients suffering from this type of psychological pathology. Aware that “the divan” and the analysis of the transference (unconscious) made little progress, he sought other ways of understanding his patients. The work of Edmund Husserl, the founder of the phenomenological movement, and then the work of Martin Heidegger1 fascinated him because they attempted to answer fundamental questions about being. The patients we work with ask themselves and us the same question: What is being? How can we feel existence within ourselves? Binswanger then created daseinsanalysis as an analysis of existence in which he was able to develop, among other dimensions, what he called “artists’ gestures,” including the possibility of (physical) contact with the patients. The body regained existential importance in the therapy.There are also strong similarities between psychiatric phenomenology and the work of Jacob Levy Moreno (2014, p. 214). We would like to quote your work: “ Nonetheless, there were links between them. Heidegger and J.L. shared preoccupation with personal authenticity and meaning [End Page 230] just enough to be considered part of the trends that led to postwar existentialism and fueled the new humanistic psychology, NTL, and encounter groups.”Jacob Levy Moreno’s working methods are much more powerful, allowing us to work as closely as possible with bodily feelings, since the body involved in the action is so present in psychodrama. Because, to this question of being posed by our patients, is linked the body as a felt, sensing body: the body that I am (which differs from the object body). Schizophrenic patients often express, and this is a terrible suffering, that they no longer feel anything, that they no longer feel they exist, that they no longer feel emotions or feelings. They do not know how to be in the world and with others. For us it is a fundamental symptom, as much as hallucinations. We link it to the loss of natural evidence (Blankenburg, 1991), the loss of contact with reality (Minkowski, 1929). Most of the time, in psychodrama, we “externalize” what the patients feel in different roles played by players, which allows us to work at the heart of each person’s difficulties in interaction. Trained in psychodrama by Anne Ancelin Schützenberger, we have to our credit a set of techniques to support the expression of psychodramatic play, a sort of “toolbox.” Depending on the context, the moment of the patient, our own state, we open our toolbox and try to choose and use the technique that best fits the needs of the game, of what we understand about the difficulty of the protagonist or the group. We do not do anything systematic, we are craftsmen. We have chosen to present a very simple game, without any technique used, except for the initial soliloquy, with a stabilized patient suffering from paucisymptomatic forms of schizophrenia. This is to demonstrate how the possibility of encounter, constitutive of existence, is a fundamental dimension of psychodrama.We thank you for the examples you have given us, they will be a source of inspiration and will fill our toolbox.To John Nolte:We thank you very much for your comments which honor us.The aim of the article was to present how the encounter in... (shrink)

Le Dictionnaire du moyen français est fondé en grande partie sur un vaste corpus informatisé. Le but de cet article est d’examiner de façon concrète l’atout que représente l’exploration d’un tel corpus pour la rédaction d’articles concernant des verbes fréquents et polysémiques (croire, cuider, penser, savoir, connaitre). L’accent est mis sur deux fonctionnalités offertes par Frantext : l’étude de voisinage et la recherche de cooccurrences, qui permettent au rédacteur d’affiner la description des unités lexicales traitées ; moyennant une phase de (...) tri « manuel », il est possible par exemple d’établir le paradigme des noms figurant en fonction d’objet pour une acception donnée ou encore la fréquence de certaines constructions syntaxiques. Ce sont là des apports importants pour un dictionnaire qui vise à donner des descriptions explicites des usages – ce qui n’est pas toujours le cas dans les dictionnaires de français médiéval antérieurs. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Longing for Darkness: Tara and the Black Madonna; A Ten-year JourneyCorinne DempseyLonging for Darkness: Tara and the Black Madonna; A Ten-year Journey. By China Galland. New York: Penguin, 1990. xx + 392 pp.As someone accustomed to reading religion through ethnography—a genre that approaches deities and saints in a largely contextualized manner, purportedly “grounded” in indigenous perspectives—writings that aim to link devotional figures from opposite sides of the globe make (...) me decidedly skittish. So near the beginning of Longing for Darkness, when Galland states that “intuition told me” that the Black Madonna at Einsiedeln, Switzerland, and the goddess Kali from a Varanasi temple in India are somehow “connected” (p. 57), I felt the urge to discredit the entire book. Yet as it happened, it was too late; by then I was irretrievably captivated by a vividly and passionately told tale, related by an intensely courageous and honest author. Rather than expecting—wrongly and perhaps unfairly—the writing to conform to my academic framework, I thus gladly tended to what seemed to be my own “genre problem.” Wanting to maintain the author’s credibility in my eyes—to take her leaps of faith for what they were—I let go of the inclination to frame the book as ethnography, or even history of religions, and construed it as something else, something no less valuable.Because of its deeply personal tone, Galland’s detailed portrayal of her visits to a half dozen countries reads somewhat like a travelogue, yet much of the account takes place at home as well—in only slightly exotic places such as Marin County, California, and southern Texas. Furthermore, Galland chronicles a journey that is as much an interior one as it is global, invoking a personal and spiritual process that she connects to her search for feminine models for God and human holiness. In many ways a pilgrim’s account, Longing for Darkness is perhaps most aptly described as spiritual autobiography, or in any case, it is from this angle that I find immense value in the work. This does not mean, however, that Galland’s account relies entirely on faith, “intuition,” or personal interpretation; she has most certainly done her scholarly homework. Peppered throughout by footnotes and capped by an extensive selected bibliography, the book gives good reason for some of us to be genre-confused.The point of entry Galland chooses for leading us on her spiritual journey is a high mountain trek in Nepal. The trip, meant to culminate in a moon ceremony at a mountaintop monastery, ends instead in disaster, a metaphor for the disastrous direction that her life is presently taking. Subsequently, while back at home, Galland reassesses and readjusts the course of her internal world, meanwhile taking herself and her reader back across the globe four and a half years later. She travels to Nepal and India two more times, aiming to learn more about the goddess Tara, women in Tibetan Buddhism, and furthering her own established commitment to the Buddhist tradition. Galland relates in striking visual and conceptual detail experiences and observations at various shrines and conversations with a vast array of people—including a meeting with the Dalai Lama. After her second trip to South Asia, the [End Page 224] author takes a detour to Einsiedeln, Switzerland, before returning home, thus beginning her exploration into the phenomenon of European Black Madonnas. Galland continues her investigation of Mary by embarking on two more European journeys that take her to Switzerland, France, the former Yugoslavia, and twice through Poland. A side trip to the Rio Grande Valley to visit a North American Madonna shrine further rounds out her quest.The book’s final scene brings us to the author’s northern California home atop Mount Tamalpais, where the Dalai Lama performs the Lahsang ceremony for the purification of the earth and for world peace. Longing for Darkness thus ends where it began: in mountains, sites where one might expect to find spiritual riches. Furthermore, while start and finish are located on opposite sides of the globe, Galland refers to her journey as taking her full circle; her travels confirm what she already knows, gained primarily through... (shrink)

Gilles Deleuze et Jean-François Lyotard sont deux figures centrales de la pensée française contemporaine. Leur connivence, née dans les années 1970 alors qu'ils enseignent à l'Université expérimentale de Vincennes, procède d'une critique partagée de l'humanisme classique, d'une distance comparable à l'égard du structuralisme, enfin d'une thématisation commune du désir et de la sensibilité. La publication, à deux ans d'intervalle, de L'Anti-Oedipe et d'Economie libidinale confirme cette proximité : les auteurs y soutiennent des positions éthiques et politiques tout aussi intempestives. On (...) aurait pourtant tort de croire que leurs idées relèvent d'une même «philosophie de la différence», expression qui caractérise la seule entreprise de Deleuze. Dès les années 1980, Lyotard et Deleuze ont en effet divergé sur le sens à accorder à la psychanalyse, à l'oeuvre de Wittgenstein ou encore à l'obligation morale. Le propos du présent volume est de mettre à profit quarante années de recul pour confronter à nouveaux frais ces deux représentants de la philosophie française, en restituant l'héritage, l'évolution et le prolongement de leurs pensées respectives. Les contributions ici réunies déploient le large éventail des disciplines que Deleuze et Lyotard ont explorées et discutées. Elles s'intéressent aussi bien à la période de leur plus grande proximité théorique qu'à l'apparition des différends les opposant, au moment même de l'avènement, chez Lyotard, du concept de «différend». (shrink)