The International Competition on Computational Models of Argumentation (ICCMA) focuses on reasoning tasks in abstract argumentation frameworks. Submitted solvers are tested on a selected collection of benchmark instances, including artificially generated argumentation frameworks and some frameworks formalizing real-world problems. This paper presents the novelties introduced in the organization of the Third (2019) and Fourth (2021) editions of the competition. In particular, we proposed new tracks to competitors, one dedicated to dynamic solvers (i.e., solvers that incrementally compute solutions of frameworks obtained (...) by incrementally modifying original ones) in ICCMA’19 and one dedicated to approximate algorithms in ICCMA’21. From the analysis of the results, we noticed that i) dynamic recomputation of solutions leads to significant performance improvements, ii) approximation provides much faster results with satisfactory accuracy, and iii) classical solvers improved with respect to previous editions, thus revealing advancement in state of the art. (shrink)

La théorie deweyenne de la nature humaine permet de clarifier le sens du naturalisme deweyen ainsi que ses implications politiques. La première partie de l’article analyse la manière dont Dewey défend une conception processuelle, interactionnelle et intégrative de la nature humaine. La deuxième partie analyse la fonction classificatoire du concept de nature humaine et la troisième la manière dont Dewey attribue une fonction explicative à ce concept en discutant les références politiques conservatrices ou progressistes, voire révolutionnaires, à la nature humaine.

Postcolonial African Philosophy: A Critical Reader sets out a timely and powerful agenda for contemporary African, Afro-Caribbean, and African American philosophy.

Emmanuel Levinas is one of the most important figures of twentieth-century philosophy. Exerting a profound influence upon such thinkers as Derrida, Lyotard, Blanchot, and Irigaray, Levinas's work bridges several major gaps in the evolution of continental philosophy--between modern and postmodern, phenomenology and poststructuralism, ethics and ontology. He is credited with having spurred a revitalized interest in ethics-based philosophy throughout Europe and America. _Entre Nous_ (Between Us) is the culmination of Levinas's philosophy. Published in France a few years before his (...) death, it gathers his most important work and reveals the development of his thought over nearly forty years of committed inquiry. Along with several trenchant interviews published here, these essays engage with issues of suffering, love, religion, culture, justice, human rights, and legal theory. Taken together, they constitute a key to Levinas's ideas on the ethical dimensions of otherness. Working from the phenomenological method of Edmund Husserl and Martin Heidegger, Levinas pushed beyond the limits of their framework to argue that it is ethics, not ontology, that orients philosophy, and that responsibility precedes reasoning. Ethics for Levinas means responsibility in relation to difference. Throughout his work, Levinas returns to the metaphor of the face of the other to discuss how and where responsibility enters our lives and makes philosophy necessary. For Levinas, ethics begins with our face to face interaction with another person--seeing that person not as a reflection of one's self, nor as a threat, but as different and greater than self. Levinas moves the reader to recognize the implications of this interaction: our abiding responsibility for the other, and our concern with the other's suffering and death. Situated at the crossroads of several philosophical schools and approaches, Levinas's work illuminates a host of critical issues and has found resonances among students and scholars of literature, law, religion, and politics. _Entre Nous_ is at once the apotheosis of his work and an accessible introduction to it. In the end, Levinas's urgent meditations upon the face of the other suggest a new foundation upon which to grasp the nature of good and evil in the tangled skein of our lives. (shrink)

Suszko’s problem is the problem of finding the minimal number of truth values needed to semantically characterize a syntactic consequence relation. Suszko proved that every Tarskian consequence relation can be characterized using only two truth values. Malinowski showed that this number can equal three if some of Tarski’s structural constraints are relaxed. By so doing, Malinowski introduced a case of so-called mixed consequence, allowing the notion of a designated value to vary between the premises and the conclusions of an argument. (...) In this article we give a more systematic perspective on Suszko’s problem and on mixed consequence. First, we prove general representation theorems relating structural properties of a consequence relation to their semantic interpretation, uncovering the semantic counterpart of substitution-invariance, and establishing that mixed consequence is fundamentally the semantic counterpart of the structural property of monotonicity. We use those theorems to derive maximum-rank results proved recently in a different setting by French and Ripley, as well as by Blasio, Marcos, and Wansing, for logics with various structural properties. We strengthen these results into exact rank results for nonpermeable logics. We discuss the underlying notion of rank, and the associated reduction proposed independently by Scott and Suszko. As emphasized by Suszko, that reduction fails to preserve compositionality in general, meaning that the resulting semantics is no longer truth-functional. We propose a modification of that notion of reduction, allowing us to prove that over compact logics with what we call regular connectives, rank results are maintained even if we request the preservation of truth-functionality and additional semantic properties. (shrink)

This paper begins by defending the twofold relevance, political and theoretical, of the notion of social suffering. Social suffering is a notion politics cannot do without today, as it seems indispensable to describe all the aspects of contemporary injustice. As such, it has been taken up in a number of significant research programmes in different social sciences (sociology, anthropology, social psychology). The notion however poses significant conceptual problems as it challenges disciplinary boundaries traditionally set up to demarcate individual and social (...) phenomena. I argue that philosophy has a role to play in the attempt to integrate the diverging perspectives stemming from the social sciences. I attempt to show that, as it engages with the social sciences to account for the conceptual and normative issues thrown open by the question of social suffering, philosophy in fact retrieves the very idea of critical theory, as a conjugated critique of social reality and of its knowledge. I conclude by showing how the question of social suffering then becomes a useful criterion to distinguish between the different existing approaches in critical theory. (shrink)

The presupposition triggered by an expression E is generally satisfied by information that comes before rather than after E in the sentence or discourse. In Heim’s classic theory (1983), this left-right asymmetry is encoded in the lexical semantics of dynamic connectives and operators. But several recent analyses offer a more nuanced approach, in which presupposition satisfaction has two separate components: a general principle (which varies from theory to theory) specifies under what conditions a presupposition triggered by an expression E is (...) satisfied; and an ‘incremental’ component specifies that the principle must be checked on the basis of information that comes before E. Several researchers take this incremental component to be a processing bias, which can be overcome at some cost. If so, it should be possible, though costly, to satisfy presuppositions ‘symmetrically’, i.e. by taking into account linguistic material that comes both before and after the presupposition trigger. We test this claim with experimental means. Using inferential (and to some extent acceptability) tasks involving the anaphoric trigger aussi (‘too’) in French, we argue that symmetric readings are indeed possible (albeit degraded) in environments involving the connectives if, or, and unless. (shrink)

Wiredu’s call for democracy by consensus is illustrated by his description of traditional African consensual rationality. This description contains the attribution of immanence to African consensual rationality. This paper objects to this doctrine of immanence. More importantly, the doctrine of immanence has led to the attribution of pure rationality to traditional African consensual practices. With reference to Aristotle’s three components of persuasion, I object to deliberation as purely rational and impervious to extraneous factors. I further argue that it is because (...) deliberation is not always perfectly rational that the process of consensus can suffer three forms of social conformity: conformity to dominant players, to numerical opinion majority, and to group-centrism. These forms of conformity mean that a consensus task order could lead to decisions of more inclusive value, but not necessarily decisions of more epistemic value. The concept of agonistic inquiry is employed to tackle what I see as the dangers of conformity and complacency in the project of inclusivity, and this is to strike a crucial balance between too-consensual and purely adversarial forms of deliberation. (shrink)

In the early 1990s, W.J.T. Mitchell and Gottfried Boehm independently proclaimed that the humanities were witnessing a ‘pictorial’ or ‘iconic turn’. Twenty years later, we may wonder whether this announcement was describing an event that had already taken place or whether it was rather calling forth for it to happen. The contemporary world is, more than ever, determined by visual artefacts. Still, our conceptual arsenal, forged during centuries of logocentrism, still falls behind the complexity of pictorial meaning. The essay has (...) two parts. In the first, it tries to assess the exact meaning of the ‘pictorial’/’iconic turn’, and (re)places it into the context of Anglo-American visual studies and German Bildwissenschaften. It the second, it addresses the famous claim by the philologist Ernst Robert Curtius that ‘image sciences are easy’ by advocating for three ‘turns of the screw’ to make visual studies more difficult: a shift from iconology to symptomatology, a shift from extensive to intensive and a shift from the indicative to the subjunctive. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Eucharistic Adoration:Veils for VisionEmmanuel Perrier O.P.Translated by Amy Christine DevaudTo the Virgin of the AnnunciationEucharistic adoration is an eminently personal form of prayer.1 Not in the sense that each one of us could fill this time spent in the presence of the Lord with what he or she wants; if this were to be the case, there would be no adoration at all, since it would simply be a (...) matter of meeting oneself and one's ideas about God. Eucharistic adoration is a personal prayer in the sense that the adorer welcomes in his soul the divine person of the eternal Son, through the vision of the human body united to the Son in the womb of the Virgin Mary, just as this body is offered by faith in the sacrament of the Eucharist. Therefore, what is crucial to this meeting is that prayer be guided by the truth of the Eucharistic mystery and not by the feelings of the adorer, even less by the introspection of himself while adoring. In presenting the theological foundations of Eucharistic adoration, the following pages have a threefold goal: to enlighten beginners about the very things which shape this prayer; to help those who are progressing in their adoration to align it to the vision of the Word who became flesh; and [End Page 397] to accompany and support those who are more advanced in putting into words what they are already experiencing.After having specified the foundations of Eucharistic adoration, we will address the themes that sustain it in the same order in which the soul welcomes the mystery of the Word become flesh. This is an order that can be followed as steps to take during a time of adoration. One will then take care to allow enough time for each step. But it may be more relevant to focus on a limited number of themes, or even on a single one. We will be careful to ensure that we do not neglect any of the themes presented throughout the various meditations for adoration.The Hope of VisionEucharistic adoration begins and is consumed in vision, in the gaze toward the Body of Christ in his sacrament. God has accustomed us to listen to him, ever since he began to speak to Abraham, to Moses, to David, through the prophets. The Law begins with this commandment: "Hear now, O Israel!" To hear the Word is to welcome it, to put it into practice, and in doing so, to let it bear fruit within us. But seeing God is quite different.In the days of Christ, the central part of the Temple in Jerusalem, one of the wonders of the world, had two rooms, one called the Holy Place and the other called the Holy of Holies. The entrance to each room was obstructed by a huge curtain (see Exod 26:31–32). The priests usually celebrated their services behind the curtain of the Holy Place. However, they did not enter the Holy of Holies, the dwelling place of God among men (see Exod 29:43–46), which sheltered, before its destruction (probably in 587 BC), the Ark of the Covenant containing the tables of the Law given at Sinai, as well as a relic of the manna, the bread that came down from heaven to feed the people of Israel during the Exodus (see Heb 9:4). Only once a year the High Priest would cross the veil of the Holy of Holies to stand in the presence of God and pronounce the Name above all names, in remembrance of God's encounters with Moses:Whenever Moses went out to the tent, all the people rose up, and every man stood at his tent door, and looked after Moses, until he had gone into the tent. When Moses entered the tent, the pillar of cloud would descend and stand at the door of to the tent, and the Lord would speak with Moses. And when all the people saw the pillar of cloud standing at the door of the tent, all the people would rise up and worship. … The Lord used to speak with Moses... (shrink)

In this paper, I claim that to understand Hegel’s theory of psychiatric treatment, we must frame the relation between the psychiatrist and her patient using Hegel’s concept of genius as developed in the Anthropology section of the Encyclopedia (§405). As I argue, this notion of genius is both complex and ambiguous, since Hegel presents examples both of good and evil geniuses. What is interesting is that the psychiatrist can potentially correspond to both figures, which reveals what is perhaps Hegel’s greatest (...) contribution to contemporary psychiatry as a practice: the imperative for the practitioner to reflect on its own motivation in the treatment, its own role of authority and, conversely, the condition of its patients. (shrink)

The author argues, with reference to a number of Merleau-Ponty’s unpublished manuscripts, that the philosopher’s notion of encroachment (empiétement) has origins in Simone de Beauvoir’s 1945 novel The Blood of Others. He examines how the two philosophers approach the encroachment of freedoms, the political stance of pacifism, and the interpretation of Voltaire’s Candide (Part I). The impact of Élisabeth Lacoin’s death on Beauvoir’s and Merleau-Ponty’s philosophies, as well as their relationships with Jean-Paul Sartre is also considered (Part II).

The belief in miracle, as a modality of spiritual/religious coping strategy in the face of stress and psychic suffering, has been discussed in psychological literature with regard to its positive or negative role on the health and well-being of patients and family members. In contemporary times, where pseudo-conflicts between religion and science should have been long overcome, there is still some tendency of interpreting belief in miracle – as the possibility of a cure granted by divine intervention, modifying the normal (...) course of events in a bleak medical diagnosis – as having unhealthy impacts in the care and treatment of health. This position seeks to find a base in the three characteristics of hoping in a miracle, frequently pointed out by psychological literature: it would imply a negation of reality instead of its confrontation; it would be a coping strategy focused on emotion instead of the problem; it would imply seeking to modify the supposed desire of God by extra-natural facts. In this study, we shall critically discuss this position and the dangers of its crystallization by the use of SRC scales in which the act of praying for a miracle is previously classified as a negative strategy. We revisit some tendencies in psychological literature about the subject, taking into consideration the various facets of miracle, sociocultural facts, elements of idiographic nature, and their profound outcomes in the lives of people especially in health contexts. We illustrate the dangers of a hasty generalization of the results of nomothetic studies about the role of belief in miracle with two examples of research in the Brazilian context: one carried out with pregnant women with fetal malformation and the other with family members caring for children and adolescents with cancer under chemotherapeutic treatment. In both studies, the results do not confirm the predominance of the negative aspects associated with the act of praying for a miracle, which we discuss and analyze in light of the phenomenological perspective. In this perspective, “pray for a miracle”, as experienced by patients and caregivers, can be recognized as an act of openness to life, bolstering hope, and the resignification of reality in the psyche. (shrink)

Problématisation, individuation, (dés)adaptation L’inventivité du vivant : la « disparation » Mouvements à vide. La spontanéité selon Simondon La prégnance des images Ontogenèse, phylogenèse, eikogenèse. L’image comme médiation .

The formulation of quantum mechanics as a diffusion process by Nelson provides for an interesting approach on how we may transit from classical mechanics into quantum mechanics. Besides the presence of the real potential function, another type of potential function forms an intrinsic part of this theory. In this paper we attempt to show how both types of potential functions can have a use in a resolutely macroscopic context like financial asset pricing. We are particularly interested in uncovering how the (...) ‘quantum potential’ can add to the economics-based relevant information which is already supplied by the real potential function. (shrink)

Cet article développe un argument destiné à montrer que la conception des lois de nature chez Hobbes, ainsi que la conception de leurs relations avec les raisons de l’action, l’obligation et la rationalité individuelle, sont des repères importants pour les débats contemporains sur les limites de la conception de la rationalité individuelle en termes de maximisation unilatérale de l’avantage personnel. Les vues de Hobbes ont un intérêt permanent à la fois pour les théoriciens de la décision et pour les philosophes (...) moralistes ou politologues, puisque de nombreux théoriciens moraux ou politiques estiment que la moralité et la rationalité individuelle devraient coïncider à un certain niveau au moins. On essaie ici de montrer que certains problèmes intrigants qui demeurent peuvent être abordés d’une manière satisfaisante, dans des cas limités, dans un modèle cognitiviste unifié de la rationalité pratique individuelle, selon une direction hobbesienne.In this article, it is argued that Hobbes’s conception of the laws of nature is a truly important focal point for contemporary debates on the limits of unilateral advantage-maximizing views of individual rationality. The Hobbesian views have permanent interest both for decision theorists and for moral and political philosophers, since many moral and political thinkers hold that morality and individual rationality should coincide at some level at least. It is argued that some of the remaining, puzzling problems in reconciling individual rationality and morality can be dealt with satisfactorily in some limited cases in a unified cognitive model of individual practical rationality, following a Hobbesian direction. (shrink)

Nietzsche considére les notions fondamentales sur lesquelles repose la connaissance humaine comme des fictions. Plutót que de souligner une novelle fois cette conclusion de sa pensée épistémologique, nous táchons dans cet article d'éclairer le cheminement qui l'y a conduit. En effet, lorsque Nietzsche caractérise les «vérités de l'homme» comme autant d'«erreurs irréfutables de l'homme», il adopte manifestement un double point de vue sur la vérité dont il importe de comprendre la logique. Cette double perspective doit selon nous être rapportée à (...) une réception du message de Kant dans la Critique de la raison pure. Nietzsche l'interprète comme une forme extrème de scepticisme aux termes de laquelle les conditions a priori de la possibilité de l'expérience n'ont pas d'auture légitimité, justement, que de rendre possible l'expérience, et de conserver ainsi l'étre contingent qu'est l'homme. En se présentant comme un défenseur de notre science des phénoménes, Kant aurait done reculé devant les conséquences transcendantales de sa critique, pour se replier dans une attitude simplement pragmatique. C'est dés lors une démarche plus radicale, et done plus probe, qui permet à Nietzsche d'élaborer la notion de volonté de puissance.Für Nietzsche sind die Grundbegriffe des menschlichen Wissens Fiktionen. Der Aufsatz will zeigen, wie Nietzsche zu dieser Auffassung kam. Wenn Nietzsche die 'menschelich Warheit' mit einem 'unvermeidlichen Irrtum des Menschen' verbindet, so bezieht er offensichtlich einen doppelten Standpunkt hinsichtlich der Wahrheit, dessen Logik aufgezeigt werden muss. Ich denke, diese doppelte Perspektive muss als eine Antword auf Kants Kritik der reinen Vernunft angeschen werden: Nietzsche interpretiert Kants Lehre als eine extreme Form des Skeptizismus, nach welcher die apriorischen Bedingungen möglicher Erfahrung nur eine Rechtfertigung haben, nämlich Erfahrung möglich zu machen, und damit den Menschen als ein kontingentes Wesen zu bestätigen. Kant erwies sich als Meister der phänomenalen Wissenschaft. Aber asl solcher hat er, für Nietzsche, gerade nicht die transzendentalen Konsequenzen seiner eigenen Fragestellung gezogen, sondern bloß eine pragmatische Antowrt gegeben. Eine rakikalerer und dami redlicher Ansatz wird Nietzsche dazu füren, den Begriff des Willens zur Macht zu entwicklen. (shrink)

La « crise » des fondements des mathématiques (1902-1931) fut l’agent de l’avènement du paradigme axiomatico-ensembliste dans lequel la plupart des tensions et stratégies fondationnelles continuent d’être formulées. Au terme d’une synthèse de ces interrogations et de leurs traductions techniques, qui suit le fil conducteur de l’opposition constructif / non-constructif, on montre quelques-unes des subversions, encore minoritaires, que subit ce paradigme. On insiste alors sur les voies possibles de son dépassement, en pointant l’essoufflement conceptuel qui transparaît derrière le dynamisme de (...) l’une de ses branches actuelles, la théorie descriptive des ensembles. L’objectif est ainsi de contribuer à l’examen distancié, proprement épistémologique, de la nature des étapes du développement des mathématiques au 20ème siècle. (shrink)

Christian Emden’s book is a contribution to the current debates in the English-language literature over Nietzsche’s “naturalism.” Emden regards this subject as “crucial to any understanding of Friedrich Nietzsche’s philosophical thought”, claiming that the “central task of Nietzsche’s philosophical project” is to “translate humanity back into nature,” as Nietzsche himself puts it in BGE 230. However, Emden does not undertake to demonstrate this thesis as such. Rather, he aims to interpret Nietzsche’s naturalism in terms of the “problem of normativity”, that (...) of how the sources of normativity can be understood without appealing to a normative standard independent of us as natural beings.... (shrink)

Images are not neutral conveyors of messages shipped around the globe to achieve globalized spectatorship. They are powerful forces that elicit very diverse responses and can resist new visual hegemonies of our global world. Bringing together case studies from the field of media, art, politics, religion, anthropology and science, this volume breaks new ground by reflecting on the very power of images beyond their medial exploitation. The contributions by Hans Belting, Susan Buck-Morss, Georges Didi-Huberman, W.J.T. Mitchell, and Ticio Escobar among (...) others testify that globalization does not necessarily equal homogenization, and that images can open up alternative ways of picturing what is to come. (shrink)

The article provides an outline of the basic principles and conditions of criminalisation of interferences with others’ property rights in the context of a specific context: a liberal, social democratic state, the legitimacy of which depends primarily on its impartiality between moral doctrines and the fair distribution of liberties and resources. I begin by giving a brief outline of the conditions of political legitimacy, the place of property and the conditions of criminalisation in such a state. With that framework in (...) place, I argue that interferences with others’ property rights should be viewed as violations of political duties stemming from institutions of distribution. I then discuss three implications of this view: the bearing of social injustice on the criminal law treatment of acts of distributive injustice; the expansion of criminalisation over the violation of distribution-related duties, which are considered criminally irrelevant under moral conceptions of criminalisation; and, finally, the normative significance of the modus operandi. (shrink)

En philosophie, l'impossible a un nom : c'est, depuis Kant, la "chose en soi". La notion n'a pas bonne presse. A peine introduite, elle a connu un discrédit durable. Curieuse idée en effet que celle d'une réalité reconnue comme inconnaissable sans être pour cela impensable. Et pourtant, la chose en soi résiste et ne cesse de revenir sous diverses dénominations : "matière", "facticité", "résistance", "inconstructible", etc. Aujourd'hui encore, son idée hante les débats, du côté de la philosophie comme des sciences (...) de la nature ou de l'anthropologie, chez les métaphysiciens comme chez les philosophes les plus réalistes. Il fallait donc la traiter pour de bon : c'est chose faite avec cette compilation, qui regroupe parmi les plus grands noms de la philosophie contemporaine afin de régler cette question qui touche à l'absolu, donc à toute pensée. (shrink)

Webrova vznemirljiva teza iz dela Protestanska etika in duh kapitalizma, ki sprva izgleda tako neverjetno, je bila od svoje prve objave deležna številnih kritik, spodbijajo pa jo vse do danes. Ena izmed številnih kritik, pa ostaja še posebej nepopustljiva: če je duh samoodpovedovanja primeren za kapitalistično podjetništvo, pa ekonomije ne poganjajo samo podjetniki; ekonomija potrebuje tudi potrošnike, ki so pripravljeni kupiti več od tega, kar predstavlja njihove dejanske potrebe. Po Benjaminu je kapitalizem religija brez dogme ali teologije in ni nič (...) drugega kot čisti kult. Kot takšen sestoji v nenehnem slavljenju vernika, ki svojo vero udejanja skozi porabo in potrošnjo. V nadaljevanju bi rad izpostavil tezo, da nam vzporejanje dveh momentov krize – krize Druge svetovne vojne in krize 2008 –, omogoča na novo osvetliti Webrovo slavno tezo o asketski naravi kapitalizma, ter podal novo razlago tega, zakaj investicijski kapitalizem in potrošniški kapitalizem sploh nista protislovna, temveč konec koncev popolnoma sovpadata. Med drugo svetovno vojno sta namreč vladi Združenih držav Amerike in Kanade izdali niz propagandnih plakatov, katerih cilj je bil zmanjšati porabo in preusmeriti finančne sile gospodinjstev v prid skupnega vojnega napora. Mnogi od teh plakatov, ki so jih naredili nekateri najbolj zviti oglaševalci tistega časa, so črpali iz najgloblje zakoreninjenih načel puritanizma Nove Anglije: dolžnosti samoomejevanja. Sporočilo je bilo v naslednjem: vaši prihranki bodo odrešljivi ob koncu vojne, to pa le malce premesti Calvinovo perspektivo varčevanja, ki omogočajo odrešitev v času ob koncu sveta. Danes bi bilo dobro, če bi premislili eshatološke implikacije teh prerokov, ki predpisujejo najboljše obnašanje ob dogodku konca krize. (shrink)

Buddhist Philosophy: A Comparative Approach presents a series of readings that examine the prominent thinkers and texts of the Buddhist tradition in the round, introducing contemporary readers to major theories and debates at the intersection of Buddhist and Western thought. Takes a comparative, rather than oppositional, approach to Buddhist philosophy, exploring key theories and debates at the intersection of Eastern and Western thought Addresses a variety of topics that represent important points of convergence between the Buddhist and Western philosophical traditions (...) Features contributions from a wide array of acclaimed international scholars in the discipline Provides a much-needed cross-cultural treatment of Buddhist philosophy appropriate for undergraduate students and specialists alike. (shrink)

Ce texte est l'introduction du nouveau numéro de la revue Espace, Populations, Sociétés – 2019-1. Nous remercions Dominique Royoux de nous l'avoir signalé. Depuis le début des années 2000, la fragmentation des rythmes sociaux s'impose comme un phénomène affectant en profondeur les modes de vie des populations occidentales. Du point de vue des temporalités sociales, les appareils, les individus, les institutions semblent fonctionner de façon plus en plus autonome [Taylor, 1989 ; Gergen, 2000] et selon - Géographie – Nouvel article.