Cet article propose un tour d’horizon de différents types de biais que l’on peut rencontrer dans les études basées sur l’annotation de corpus vidéo de langue des signes. En tâchant de situer objectivement les choix effectués et les biais potentiels à chaque étape, nous décrivons les méthodologies que nous avons mises en place dans trois études, portant respectivement sur la synchronisation des composantes corporelles, le mouvement des sourcils et les clignements des yeux, puis la coarticulation.

This groundbreaking book provides an analytical tool to understand how and why evil works in the world as it does. Deconstructing memory, history, and myth as received wisdom, the volume critically examines racism, sexism, poverty, and stereotypes.

Brian Epstein has argued (in The Ant Trap and ‘Anchoring versus grounding’) that social kinds ‘export’ across worlds. Although the conditions for war criminality are not ‘fixed’ in the Empire, for instance, Darth Vader is a war criminal there. And, according to Epstein, an account of social construction should imply that he is. Ultimately, he argues that ‘grounding-only’ accounts of social construction – like those proposed by Jonathan Schaffer and Aaron Griffith – imply that social kinds do not export across (...) worlds. As a result, he argues that we need more than grounding; in particular, we need both grounding and what he calls ‘anchoring’ to account for it. In this paper, I argue that, once we draw a distinction between what I call ‘thick’ and ‘thin’ social kinds, Epstein’s argument is either invalid or irrelevant. (shrink)

Through a fieldwork study of the practice of methadone substitution at a French addiction clinic, the classic ‘theory of action’ is criticized and an alternative one proposed. A sketch of the debates among French drug specialists, drug users and legislators shows the pertinence for these practitioners of such a theoretical question; further, the ethnographic data suggest that they can be seen as actually trying out an alternative to this ‘theory of action’.

Background To characterize patients dying in a community hospital with or without attempting cardiopulmonary resuscitation and to describe patient involvement in, documentation of, and compliance with decisions on resuscitation. Methods All patients who died in Kalmar County Hospital during January 1, 2016 until December 31, 2016 were included. All information from the patients’ electronic chart was analysed. Results Of 660 patients female), 30 were pronounced dead in the emergency department after out-of-hospital CPR. Of the remaining 630 patients a DNAR order (...) had been documented in 558 patients. Seventy had no DNAR order and 2 an explicit order to do CPR. In 43 of these 70 patients CPR was unsuccessfully attempted while the remaining 27 patients died without attempting CPR. In 2 of 558 patients CPR was attempted despite a DNAR order in place. In 412 patients the DNAR order had not been discussed with neither patient nor family/friends. Moreover, in 75 cases neither patient nor family/friends were even informed about the decision on code status. Conclusions In general, a large percentage of patients in our study had a DNAR order in place. However, 27 patients died without CPR attempt or DNAR order. DNAR orders had not been discussed with the patient/surrogate in almost three fourths of the patients. Further work has to be done to elucidate the barriers to discussions of CPR decisions with the patient. (shrink)

Although beef and dairy production in Alberta, Canada, enjoys strong public support, there are enduring public concerns, including farm animal welfare. Evolving codes of practice and animal care councils prescribe changes and improvements to many areas of farm management, and may be seen by farmers as an appropriate response to public animal welfare concerns. However, codes of practice do not address every animal welfare concern, and new concerns can arise over time. Drawing on social practice theory and in-depth field research (...) with 36 cattle and dairy farmers, this paper explores the materials, competencies, and meanings of four animal husbandry practices: branding, dehorning, weaning, and on-farm handling and moving. Findings show that branding and dehorning are evolving slowly with attention to pain management, but remain firmly rooted in ranching tradition and communities of practice. Weaning and animal handling practices are evolving more quickly with attention to changing materials, attitudes, and values that are more prevalent within producer communities. (shrink)

Cette note de recherche prend pour point de départ un certain nombre d’observations empiriques sur les pratiques d’écritures relatives à la « rédaction web ». Son ancrage est celui de l’analyse du discours, envisagée comme discipline interprétative et lecture critique des énoncés mais aussi comme démarche susceptible d’apporter sa contribution à une didactique de l’écrit. Nous y livrons quelques premiers éléments de réflexion pour la caractérisation discursive des textes issus de la rédaction web, prenant en compte pour cela à la (...) fois la composante discursive de ces productions et les discours construisant la rédaction web comme pratique d’écriture. A partir de deux exemples, nous montrons que les normes dominantes de la rédaction web, liées notamment aux contraintes du support et à des enjeux économiques, sont diversement prises en compte suivant la sphère d'activité où sont produits les textes. (shrink)

Cet article s’inscrit dans une réflexion sur le tournant que représente la philosophie politique moderne. Il a pour but de déconstruire la manière dont Michel Villey expose ce tournant : dans des cours professés entre 1961 et 1966 à la Faculté de droit de Paris, ce dernier extrapole, à la pensée juridique moderne, le mythe de l’« augustinisme politique », qui avait été forgé par Henri-Xavier Arquillière pour caractériser la source principale des doctrines théocratiques médiévales. Cette déconstruction montre que la (...) philosophie politique moderne provient certes d’un motif central de la Cité de Dieu, mais ce motif subit une double interprétation qui en modifie la signification : Luther accomplit le passage du motif spirituel des deux cités au problème théologico-politique des deux régimes, tandis que Hobbes fait entrer ce problème en philosophie sur la base des principes de la métaphysique classique. (shrink)

Chora – le «cratère à mélanger» maternel, vannant et secouant de Platon – remplit «l’écart explicatif» entre les paradigmes formels «intelligibles et toujours existants» (48E5) et un monde encosmique «généré et visible». Proclus traite la gamme polysémique des termes utilisés par Platon pour chôra : hypodochê (réceptacle), kratêr (cratère à mélanger), etc., comme désignant des forces actives dans un univers où la sympathie cosmique règne, à partir des plus élevées, jusqu’aux plus basses manifestations de l’ «Un» transcendant. L’univers proclusien est (...) un «hénothéisme», dans lequel une «unité» dominante surgit sur la totalité de l’Être et du Devenir. Chôra permet à la fois au monde immatériel et au monde matériel de recevoir, de manière appropriée à chacun, les mêmes dons transcendants que leurs homologues intellectifs‑intelligibles superieurs. Aucun niveau de la réalité n’est dépourvu de cette donation. La réceptivité (hypodochê), indéterminée, mais toujours active, est présente à tous les niveaux. L’âme reçoit l’Intellect, la temporalité reçoit le temps monadique, la matière reçoit la structure géométrique polyédrique, etc. Chôra n’est pas l’equivalent de la matière, mais permet à la matière d’être imprimée par des paradigmes formels. Dans son rôle de «cratère à mélanger», elle protège la matière de sa potentielle itérabilité et dissolution infinie. Dans l’univers proclusien, le Bien atteint la dernière et la plus extrême de ses limites, il est espace et lieu, recevant à la fois l’expansivité et une capacité à donner place à la forme pour qu’elle puisse s’imposer à la matière. Après tout, les dons lui sont accordés depuis la plus haute hypostase, celle de la Limite et de l’Illimité, premier niveau après l’Un lui‑même. Vitale pour la création, la Chôra est alors la «mère» de tout. Il n’est donc pas étonnant que, comme nous le dit Proclus, la chôra soit, en fait, la déesse Rhéa. En hommage à la littérature révélatrice antique, comme les Oracles chaldaïques, Homère et Hésiode, Proclus fournit une élucidation non seulement philosophique, mais aussi théologique, de la chôra. À la différence de Platon, il théologise la Physique. (shrink)

Cet article présente l’esquisse d’une histoire conceptuelle du bien commun, en considérant le tournant que représente la critique moderne des positions d’Augustin et de Thomas d’Aquin, en particulier dans le Léviathan de Thomas Hobbes. Ce tournant n’est pas exposé dans les termes de Michel Villey, qui y voit avant tout l’abandon de l’ontologie aristotélico-thomiste, mais comme le résultat de l’interprétation du bien commun politique à partir du conatus essendi, c’est-à-dire des principes de la métaphysique classique. Par contraste, le bien commun, (...) selon la tradition chrétienne authentique, se caractérise par son statut eschatologique, et non par la domination de l’effectivité se conservant soi-même. (shrink)

À la fin du xviii e siècle, le concept de génération se voit progressivement remplacé par ceux de reproduction et de production dans les champs a priori sans rapport que sont les sciences naturelles et les sciences économiques. Après avoir esquissé une restitution de ce déplacement conceptuel, il s’agira d’interroger ce qui se joue aujourd’hui derrière les reprises de ce concept et, plus largement, du paradigme de la génération.

Si les animaux d’élevage comme les animaux d’expérimentation intéressent depuis une trentaine d’années de plus en plus de personnes – de chercheurs, de militants –, les animaux dit de compagnie, en revanche, semblent toujours pâtir du préjugé selon lequel, parce qu’ils relèveraient d’une relation privée, ils seraient sans intérêt scientifique ou philosophique. Donna Haraway propose une façon tout à fait singulière de court-circuiter cet arrêt de la pensée afin de pouvoir re-problématiser cette relation à nouveau frais. Ce qui change immédiatement, (...) c’est le caractère non plus privé mais politique de cette co-relation : l’histoire biologique et politique qui nous unit à ces animaux dit de compagnie apparus massivement dans les années 1970 est toute aussi complexe que celle que nous partageons par ailleurs avec nos autres espèces compagnes. Comment raconter cette histoire et hériter des conséquences de cette co-évolution? Comment prendre au sérieux, moralement, politiquement nos relations inter-espèces? (shrink)

Le présent article établit deux résultats distincts mais complémentaires : il montre d’abord que Jan Patočka découvre, dans les années soixante-dix, le primat épistémologique de la donation, à partir duquel la question du monde dans son rapport au problème du donné se pose et se résout – le monde comme donné en totalité, le donné comme avance du monde ; il montre ensuite que cette découverte permet au philosophe tchèque de poser à nouveaux frais la question du sujet et de (...) faire émerger une nouvelle figure du sujet, dont les principales caractéristiques anticipent sur celles de l’adonné – le sujet comme adonné-au-monde. Cet article aboutit ainsi à montrer que les concepts fondamentaux de la phénoménologie de la donation (donné, adonné, contre-expérience, témoin, appel-réponse, etc.), quand ils sont appliqués à la phénoménologie de Patočka, ne fonctionnent pas comme des catégories anachroniques, mais au contraire comme des clés herméneutiques qui révèlent à la fois l’originalité et l’actualité de cette phénoménologie. (shrink)

Après avoir présenté l’institution récente de la kafâla, qui fut légalisée en Algérie en 1984 et au Maroc en 1993 en faveur des enfants abandonnés et en substitution au modèle prohibé de l’adoption, l’article propose une analyse des données recueillies lors d’une enquête ethnographique menée de 2005 à 2009. Elle révèle que l’enfant illégitime encourt davantage le risque d’être abandonné à la naissance s’il est de sexe masculin. En revanche, s’il est de sexe féminin, il bénéficie de plus de chances (...) de faire l’objet d’un don provisoire, direct et négocié, et surtout d’être adopté ou recueilli en kafâla suite à son abandon en institution. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Rhetoric of Romantic ProphecySara GuyerThe Rhetoric of Romantic Prophecy. Ian BalfourStanford: Stanford University Press, 2002. Pp. 368. $70.00, cloth; $29.95, paperback.Not insignificantly, Walter Benjamin and Maurice Blanchot are the first two names to appear in Ian Balfour's excellent study The Rhetoric of Romantic Prophecy. Benjamin and Blanchot are authors of two of the most influential essays on romanticism, essays that, it just so happens, Ian Balfour is (...) responsible for introducing to an English-reading audience. 1 Thus, The Rhetoric of Romantic Prophecy is not only a long awaited, prize-winning book by a major theorist of romanticism, it is also a book written by the first English translator of Benjamin's and Blanchot's essays. Both Blanchot's "The Athenaeum" and Benjamin's "On the Concept of Criticism in German Romanticism" expose the incompletion of the romantic project and unsettle the relation between the past and the present. They also provide a context for understanding the kind of book that Ian Balfour has written. Like its eminent predecessors, this book focuses on local phenomena, yet its force far exceeds the field that it so thoughtfully treats. In it, Balfour shows how a turn to the past (to a set of historical texts) has the effect of unsettling the present, and he argues that an apparent turn to the future (prophecy) has as its issue the present.The book's introduction, entitled "The Call of Prophecy and the Future (After Benjamin)," alerts us to the fact that Benjamin and Blanchot, who have written extensively on language, also have written compellingly on the prophetic. While the prophetic today most often seems to signify religion's naive or violent claims on the future (and by implication on the present), in Benjamin's and Blanchot's work—and in Balfour's work—"the prophetic" (by which Balfour means not a genre, but a "mode") poses problems of referentiality and interpretation. Benjamin's treatment of messianism and allegory in the "Theses on the Philosophy of History" offers Balfour a clear framework for undertaking this examination. And, in style and approach, Benjamin is the thinker with whom Balfour has the closest kinship. Like Benjamin's The Origin of German Tragic Drama, Balfour's The Rhetoric of Romantic Prophecy is a historical study that is not historicist, that is, it does not aim to account for a historical phenomenon, but is a philosophical and rhetorical investigation into language.However, it is Blanchot's brief essay "Prophetic Speech"—a review of André Neher's L'essence du prophétisme—that informs Balfour's thinking about the prophetic. Indeed, Balfour's book can be read as a meditation on the rhetorical implications of Blanchot's suggestion that: [End Page 257]Prophetic speech announces an impossible future, or makes the future it announces, because it announces it, something impossible, a future one would not know how to live and that must upset all the sure givens of existence. When speech becomes prophetic it is not the future that is given, it is the present that is taken away, and with it any possibility of a firm, stable, lasting presence. 2With this passage, Blanchot not only recasts the conventional account of prophecy (and, implicitly, the symbolic reading upon which prophecy relies), but also shows that if prophecy turns the future into a referent—and hence becomes history—the present is lost. Balfour's transfer of Blanchot's account of the prophetic to romanticism is broadly explained by the debates within romanticism (and contemporary criticism of romanticism) about referentiality and the primacy of symbol over allegory, debates that today are most well-known to non-romanticists through Paul de Man's "The Rhetoric of Temporality."Balfour offers a lucid account of his project—and its relation to history and historicist criticism—when he explains:If there is a historical force to the analysis here, it lies not in the attempt to show how representative these texts were of some larger, pervasive phenomenon—although they sometimes are—but rather to mark what was possible to be thought and done at a given moment. More than that, the analysis implicitly and sometimes explicitly confronts... (shrink)

In “A Public Health Ethics Framework for Populations with Limited English Proficiency,” Chipman and colleagues present a valuable framework for addressing health disparities linked to limited Engli...

Adaptive phenotypic plasticity allows organisms to cope with environmental variability, and yet, despite its adaptive significance, phenotypic plasticity is neither ubiquitous nor infinite. In this review, we merge developmental and population genetic perspectives to explore costs and limits on the evolution of plasticity. Specifically, we focus on the role of modularity in developmental genetic networks as a mechanism underlying phenotypic plasticity, and apply to it lessons learned from population genetic theory on the interplay between relaxed selection and mutation accumulation. We (...) argue that the environmental specificity of gene expression and the associated reduction in pleiotropic constraints drive a fundamental tradeoff between the range of plasticity that can be accommodated and mutation accumulation in alternative developmental networks. This tradeoff has broad implications for understanding the origin and maintenance of plasticity and may contribute to a better understanding of the role of plasticity in the origin, diversification, and loss of phenotypic diversity. (shrink)

This paper draws on an in-depth phenomenological analysis of some interviews taken from volunteers, inviting them to reflect on their lived experiences of meaningfulness in the context of volunteering and citizenship. It is found that while some testimonies reinforce the standard conceptions of meaningfulness, other testimonies vary from it. The main challenge of this contribution consists in phenomenologically describing this alternative picture of meaningfulness, depicted as the event of witnessing. In a final part, the authors consider how volunteering is at (...) times especially prone to further experiences of witnessing. (shrink)

In recent years, humans’ ability to selectively modify genes has increased dramatically as a result of the development of new, more efficient, and easier genetic modification technology. In this paper, we argue in favor of using this technology to improve the welfare of agricultural animals. We first argue that using animals genetically modified for improved welfare is preferable to the current status quo. Nevertheless, the strongest argument against pursuing gene editing for welfare is that there are alternative approaches to addressing (...) some of the challenges of modern agriculture that may offer ethical advantages over genetic modification; namely, a dramatic shift towards plant-based diets or the development of in vitro meat. Nevertheless, we provide reasons for thinking that despite these possible comparative disadvantages there are important reasons for continuing the pursuit of welfare improvements via genetic modification. (shrink)

"Literature and the Right to Marriage," which bears the same title as the special issue that it introduces, takes up the challenge of the claim that marriage is a universal right. Framing the questions that traverse the five essays in the collection with a close reading of the sections on marriage from Hegel's Elements of the Philosophy of Right, the authors argue that if marriage can be considered a right, this right both guarantees access to and is founded upon each (...) partner's vow to abide by his or her vows to the other. Hegel's text is important because it underscores the linguistic dimension of the marriage ceremony; and it thus helps to show that, if the right to marriage were universal, it must be understood as the right to an irreplaceable kind of ritual speech. Moreover, this text is remarkably modern in its emphasis upon love as the condition of rightful marriage. Hegel considered the exchange of marriage vows to be a political event at which love becomes ethical , and ethics becomes political ; and thus also the point at which the model for "ethical love" becomes the verbally solemnized love between a man and a woman rather than the priestly love of the neighbor. Marriage, for Hegel, is always a turning point, both in the lives of the couple and in the history of the state. But this means that the importance of any marriage cannot be measured in terms of a norm; it can only be measured in terms of the amorous situation that precedes the event of marriage. Hegel's analyses are indispensable for grasping the stakes of the essays collected in this special issue and for addressing contemporary questions about which couples have the right to marry and what marriage becomes when those who would marry already have shared long and complex lives together. (shrink)

The thymus is a unique primary lymphoid organ that supports the production of self‐tolerant T‐cells essential for adaptive immunity. Intrathymic microenvironments are microanatomically compartmentalised, forming defined cortical, and medullary regions each differentially supporting critical aspects of thymus‐dependent T‐cell maturation. Importantly, the specific functional properties of thymic cortical and medullary compartments are defined by highly specialised thymic epithelial cells (TEC). For example, in the medulla heterogenous medullary TEC (mTEC) contribute to the enforcement of central tolerance by supporting deletion of autoreactive T‐cell (...) clones, thereby counterbalancing the potential for random T‐cell receptor generation to contribute to autoimmune disease. Recent advances have further shed light on the pathways and mechanisms that control heterogeneous mTEC development and how differential mTEC functionality contributes to control self‐tolerant T‐cell development. Here we discuss recent findings in relation to mTEC development and highlight examples of how mTEC diversity contribute to thymus medulla function. (shrink)

Paul Henri Thiry d'Holbach financed and contributed to Diderot's Encyclopedia. He hosted many of Europe's best minds in the eighteenth century. The first half of this chapter describes these roles with a focus on atheism in Enlightenment France. Holbach was also a prolific writer. The second half of this chapter defends an interpretation of his atheism. Holbach held that God does not exist and that the knowledge of this fact is a great benefit to those who come to have it.

Contre toute attente, si l’on adopte la perspective d’un « augustinisme politique », les concepts de « cité céleste » et de « cité terrestre » ne font justement l’objet d’aucune interprétation politique dans les milieux intellectuels franciscains du xiii e siècle. Jérusalem et Babylone représentent d’abord des manières d’être et de vivre ensemble, et font donc l’objet d’une lecture spirituelle. Les frères mineurs n’en ont pas moins essayé d’esquisser, à l’écart des deux cités mystiques, un espace intermédiaire, cité des (...) hommes, qui pouvait prendre la forme d’une république chrétienne universelle (Roger Bacon), d’une théocratie juridique dont le pape est le sommet terrestre (Bonaventure), ou plus radicalement d’une anticipation de la Jérusalem céleste. Cette dernière voie est celle du joachimisme, dont Bonaventure a tenté de présenter une version orthodoxe à travers l’image de la Jérusalem d’en bas. (shrink)

After reviewing the literature on current knowledge about consciousness in humans, we present a state-of-the art discussion on consciousness and related key concepts in animals. Obviously much fewer publications are available on non-human species than on humans, most of them relating to laboratory or wild animal species, and only few to livestock species. Human consciousness is by definition subjective and private. Animal consciousness is usually assessed through behavioural performance. Behaviour involves a wide array of cognitive processes that have to be (...) assessed separately using specific experimental protocols. Accordingly, several processes indicative of the presence of consciousness are discussed: perception and cognition, awareness of the bodily-self, self-related knowledge of the environment (including social environment). When available, specific examples are given in livestock species. Next, we review the existing evidence regarding neuronal correlates of consciousness, and emphasize the difficulty of linking aspects of consciousness to specific neural structures across the phyla because high-level cognitive abilities may have evolved independently along evolution. Several mammalian brain structures (cortex and midbrain) are involved in the manifestations of consciousness, while the equivalent functional structures for birds and fishes would likely be the pallium/tectum and midbrain. Caution is required before excluding consciousness in species not having the same brain structures as the mammalian ones as different neural architectures may mediate comparable processes. Finally, specific neurophysiological mechanisms appear to be strongly linked to the emergence of consciousness, namely neural synchrony and neural feedback. Considering the limited amount of data available and the few animal species studied so far, we conclude that different manifestations of consciousness can be observed in animals but that further refinement is still needed to characterize their level and content in each species. Further research is required to clarify these issues, especially in livestock species. (shrink)

In this comment on Johan Von Essen’s contribution on the meaning of volunteering we make some remarks about Von Essen’s starting point, which reveals a particular perspective on meaningfulness, namely that people perceive reality as meaningful when their actions and the things they encounter are part of a meaningful whole. By introducing another perspective on meaningfulness, namely that the shattering of a meaningful whole is full of meaning, we question if practices of volunteering which occur in face-to-face situations—and thus outside (...) the public realm—can be fully captured by the five predicates that make up the phenomenological structure of volunteering. (shrink)

Translation for this volume by Lydia Patton of Chapter 9 (pages 179-200) of Émilie du Châtelet's Institutions de Physique (Foundations of Physics). Original publication date 1750. Paris: Chez Prault Fils.