Le présent article concerne un dispositif particulier de placement pour les mineurs pris en charge par les services départementaux de l’Aide sociale à l’enfance, le dispositif de placement dit « externalisé ». Fondé sur des expériences cliniques de terrain auprès des familles et des intervenants élaborées dans le cadre d’une recherche universitaire, cet article propose un modèle de ce dispositif dans lequel une approche et une intervention cliniques peuvent s’articuler aux approches et interventions éducatives et sociales. Il vise aussi à (...) présenter certaines conditions et certaines des limites du dispositif. Il met l’accent sur la nécessité de l’évaluation initiale, continue et pluridisciplinaire, incluant l’approche clinique, afin de travailler l’indication de ce dispositif qui ne peut convenir à toutes les problématiques familiales. (shrink)

An historical review of the concepts of self-consciousness is presented, highlighting the important role of the body (particularly, body perception but also body action) and the social other in the construction of self-consciousness. More precisely, body perception, especially intermodal sensory perception including kinesthetic perception, is involved in the construction of a sense of self allowing self-nonself differentiation. Furthermore, the social other, through very early social and emotional interactions, provides meaning to the infant’s perception and contributes to the development of his/her (...) symbolization capacities. This is a necessary condition for body image representation and awareness of a permanent self in a time-space continuum (invariant over time and space). Self-image recognition impairments in the mirror are also discussed regarding a comprehensive developmental theory of self-consciousness. Then, a neuropsychological and neurophysiological approach to self-consciousness reviews the role of complex brain activation/integration pathways and the mirror neuron system in self-consciousness. Finally, this article offers new perspectives on self-consciousness evaluation using the mirror as an experimental paradigm to study self- and other- image and body recognition. (shrink)

Gaëlle Demelemestre | Résumé : Les controverses opposant les dominicains et les jésuites après le concile de Trente renvoient l’image d’une scission qui se serait produite à ce moment au sein de la seconde scolastique, à partir de laquelle deux traditions doctrinales se seraient constituées. Existe-t-il cependant une réelle césure interprétative entre les deux ordres? Peut-on réellement trouver une différence de traitement des données ou de raisonnement permettant de distinguer deux traditions de pensée? Ce sont les questions auxquelles cet (...) article entend apporter des éléments de réponse en comparant la doctrine de deux illustres représentants de ces ordres, Domingo de Soto et Luis de Molina, sur les questions cruciales de la nature et de la fonction du droit et du pouvoir politique. Soto est le premier à proposer un exposé systématique du droit et de la loi, et Molina prolonge ses analyses en reprenant le même projet. Si leurs contemporains ne semblent pas distinguer leurs théorisations du droit, certaines différences définitionnelles préfigurent pourtant des divergences qui se creuseront chez leurs successeurs. |: The controversies between the Dominicans and the Jesuits after the Council of Trent reflect the image of a split that would have occurred at that time within the second scholasticism, from which two doctrinal traditions would have been formed. However, is there a real interpretative break between the two orders? Can we really find a difference in the data process or in the reasoning allowing to distinguish two traditions of thought? These are the questions to which this article intends to give an answer by comparing the doctrine of two illustrious representatives of these orders, Domingo de Soto and Luis de Molina, on the crucial questions of the nature and function of law and political power. Soto is the first to propose a systematic exposition of the right and the law, and Molina extends his analyzes by taking up the same project. If their contemporaries do not seem to distinguish their theorisations from the law, some defining differences prefigure, nevertheless, divergencies which will be widened among their successors. (shrink)

In the literature, Fair Trade (FT) goods are usually associated with other products differentiated by process attributes such as organic food, genetically modified (GM) food or child labour-free clothing. All of these products are regarded as credence goods. This classification refers to the simplified definition of credence goods, which describes product attributes which consumers cannot evaluate, even after having consumed the good. Focusing on the characteristics of FT goods, this article proposes a reassessment of the link between FT goods and (...) credence properties as defined by Darby and Kami. We first demonstrate that (1) the usual classification masks important particularities of FT goods compared to other goods with process attributes and (2) the full definition of credence goods may even provide a better description of the quality of FT goods. However - and this is our second theoretical contribution - the lack of consensus among experts concerning FT standards and their level of efficiency encourage us to consider FT goods as indeterminate goods as defined by Lupton. This result leads us to suggest a new typology of product attributes summarized in an innovative diagram. It sheds light on how competition between the different FT approaches works and why the FT market is still confined to a niche, if not threatened with collapse. We mainly illustrate our theoretical analysis with observations relating to the French FT market and institutions. (shrink)

The paper outlines the contours of an organizational perspective on extended inheritance. Based on theoretical studies about biological organization and extended physiology, this perspective allows for the conception of extended biological legacies while keeping a theoretically indispensable distinction between biological systems and their environment. In this context, the line of demarcation between these systems and their surroundings is modelled on an organizational criterion and on the related conceptual distinction between organizational constraints, whose specific role is to harness flows of matter (...) and energy across generations of composite biological systems, and resources exploited by those systems. Biological legacies are restricted to persisting constitutive elements responsible for the reoccurrence of organizational constraints in a given environment. The case of symbiotic transmission is presented as a paradigmatic system illustrating the main proposed conceptual clarifications. (shrink)

The concept of biological inheritance has recently been extended so as to integrate, among other elements, parts of organisms’ environments. The literature refers to the trans-generational reconstruction of these parts in terms of environmental or ecological inheritance. This article’s main objective is to clarify the different meanings of "environmental inheritance," to underline so far unnoticed theoretical difficulties associated to this polysemous notion and to consequently argue that inheritance, even when extended, should be theoretically distinguished from trans-generational environmental stability. After disentangling (...) the different meanings of environmental inheritance, I underline that studies dealing with this concept place themselves in the wake of earlier contributions about biological environment and elaborate on the role of organisms in the determination of their relevant developmental and selective surroundings. This leads me to question the legitimacy of the category shift operated by niche inheritance proponents—from environment to inheritance—and to explain why the very concept of inherited environment shows important and so far unnoticed theoretical limitations. In this context, I assert the necessity to distinguish two related but different research programs: the construction of a finer-grained theory of environment and the elaboration of an extended theory of inheritance. (shrink)

During the last few years, various authors have called for the elaboration of a theoretical framework that would better take into account the role of organisms in evolutionary dynamics. In this paper, I argue that an organism-centered evolutionary theory, which implies the rehabilitation of an organizational thinking in evolutionary biology and should be associated with what I will call a heuristic of collaboration, may be completed by an organizational perspective of biological inheritance. I sketch this organizational perspective – which allows (...) going beyond gene-centrism –, show how it grounds a systemic concept of heritable variation suited to the new evolutionary framework, and highlight some of its explanatory value and theoretical implications for evolutionary thinking. (shrink)

Quelles sont nos fragilités ? Comment les distinguer ? Nous aident-elles à aimer ou, au contraire, sont-elles un obstacle à la rencontre d'autrui ? La philosophe répond à ces questions en situant les fragilités qui nous habitent et qui forment notre être profond. Elle s'arrête aussi aux fragilités plus subtiles, qui restent parfois cachées, mais qui nous font bien souvent souffrir. Elle nous guide enfin vers celles qui mettent en jeu nos désirs de réciprocité, nos langages de l'amour et nos (...) défensives psychologiques. -/- Dans la dernière partie du livre, l’auteure va à la rencontre de personnes fragilisées par le handicap ou la maladie. Qui n'a pas accompagné un être cher à l'hôpital jusqu'au moment de la séparation ultime ? À partir d'exemples concrets, de principes philosophiques de l'Antiquité et de la philosophie contemporaine, Gaëlle Fiasse nous livre une analyse capable de rejoindre tous ceux et celles qui portent une attention particulière à la fragilité de l'être humain. (shrink)

The concept of biological inheritance has recently been extended so as to integrate, among other elements, parts of organisms’ environments. The literature refers to the trans-generational reconstruction of these parts in terms of environmental or ecological inheritance. This article’s main objective is to clarify the different meanings of "environmental inheritance," to underline so far unnoticed theoretical difficulties associated to this polysemous notion and to consequently argue that inheritance, even when extended, should be theoretically distinguished from trans-generational environmental stability. After disentangling (...) the different meanings of environmental inheritance, I underline that studies dealing with this concept place themselves in the wake of earlier contributions about biological environment and elaborate on the role of organisms in the determination of their relevant developmental and selective surroundings. This leads me to question the legitimacy of the category shift operated by niche inheritance proponents—from environment to inheritance—and to explain why the very concept of inherited environment shows important and so far unnoticed theoretical limitations. In this context, I assert the necessity to distinguish two related but different research programs: the construction of a finer-grained theory of environment and the elaboration of an extended theory of inheritance. (shrink)

In this paper, I argue that the increasing data about non-genetic inheritance requires the construction of a new conceptual framework that should complement the inclusive approaches already discussed in the literature. More precisely, I hold that this framework should be epistemologically relevant for evolutionary biologists in capturing the limits of extended inheritance and in reassessing the boundaries of biological systems that transmit traits to their offspring. I outline the first elements of an organizational account of extended inheritance. In this account, (...) the category of inherited factors is neither restricted to genes nor extended to stable resources related to trans-generational similarities. Instead, it includes persisting constitutive elements appearing as difference makers for heterogeneous organizational constraints, namely for heterogeneous constitutive parts whose specific role is to harness flows of matter and energy across generations of clearly delimited extended organized systems. This both inclusive and restrictive framework opens an additional way to apprehend how extended inheritance may affect evolutionary trajectories. (shrink)

Gaëlle Demelemestre | : On présente généralement Francisco de Vitoria, Domingo de Soto et Domingo Bañez comme des auteurs de la Seconde Scolastique, et plus précisément de sa première vague. Il est de ce fait supposé que leurs positions intellectuelles sont suffisamment similaires pour que l’on puisse les traiter ensemble, et qu’elles soient exposées et complétées les unes par les autres. Des personnalités d’une telle envergure peuvent-elles cependant réellement avoir fondu leurs objet et visée propres en une thèse commune (...) qu’elles auraient perpétuée? C’est la question que nous nous poserons en comparant précisément la façon dont ils comprennent les notions de dominium et de ius. | : Francisco de Vitoria, Domingo de Soto and Domingo Bañez are generally presented as authors of the Second Scholastic, and more precisely of his first wave. It is thereby assumed that their intellectual positions are sufficiently similar to be treated together, and exposed and completed the one by the others. However, such personalities could they really have flow together their own object and aim in one same position that they have perpetuated? That’s the question we will ask in comparing precisely their meaning of the notions of dominium and ius. (shrink)

The Genotype-Phenotype (G-P) distinction was proposed in the context of Mendelian genetics, in the wake of late 19th century studies about heredity. In this paper, we provide a conceptual analysis that highlights that the G-P distinction was grounded on three pillars: observability, transmissibility, and causality. Originally, the genotype is the non-observable and transmissible cause of the phenotype, which is its observable and non-transmissible effect. We argue that the current developments of biology have called the validity of such pillars into question. (...) First, molecular biology has unveiled the putative material substrate of the genotype (qua DNA), making it an observable object. Second, numerous findings on nongenetic heredity suggest that some phenotypic traits can be directly transmitted. Third, recent organicist approaches to biological phenomena have emphasized the reciprocal causality between parts of a biological system, which notably applies to the relations between genotypes and phenotypes. As a consequence, we submit that the G-P distinction has lost its general validity, although it can still apply to specific situations. This calls for forging new frameworks and concepts to better describe heredity and development. (shrink)

On trouve dans le stoïcisme plusieurs définitions contradictoires de l'amour-éros. l'amour-éros comme propension à se créer des amis à cause de leur beauté est tantôt attribué au sage, tantôt tout à fait condamné. M. Schofield et M. Nussbaum ont essayé de résoudre cette aporie. Après avoir soulevé certaines difficultés qu'engendraient leurs interprétations, l'A. montre que l'éros a deux acceptions différentes. Il est premièrement la passion, le désir charnel, que les stoïciens excluent absolument. Mais l'éros signifie aussi une tendance naturelle à (...) se faire des amis de ceux dont la beauté manifeste une aptitude à la vertu. Un tel éros occupe une place dans la vie morale du stoïcien. À la suite de Platon, les stoïciens reprennent le vocabulaire pédérastique grec pour le sublimer et lui donner un sens nouveau. Cette forme d 'éros bannit toute passion amoureuse et toute relation sexuelle. Il est un amour d'amitié. ---------------------------------------------------------------------------------------------------- ---------- A number of contradictory definitions of love-eros occur in Stoicism. Love-eros as the propensity to make friends because of their beauty is at times attributed to the sage, and at times utterly condemned. M. Schofield and M. Nussbaum have attempted to resolve this aporia. Having raised certain difficulties involved in their interpretations, the A. has attempted to show that eros had two different meanings. It is firstly passion, carnal desire, that the Stoics reject absolutely. But eros also means a natural tendency to make friends of those whose beauty manifests an aptitude for virtue. An eros of this type holds a place in the moral life of the Stoic. Following Plato, the Stoics make use of the Greek pédérastie vocabulary in order to sublimate it and give it a new meaning. This form of eros banishes any amorous passion and any sexual relationship. It is a love of friendship. (shrink)

Gaëlle Demelemestre | Résumé : On attribue à la Réforme la paternité de notre intelligence libérale du pouvoir et de la société civile. La tradition théologique classique, maintenant la possibilité d’une médiation entre l’homme et Dieu, ne serait pas parvenue à dégager la sphère des activités proprement humaines à partir de laquelle la modernité a pris son essor. Nous nous proposons ici d’évaluer cette thèse en comparant la pensée de Luther à celle d’un de ses contemporains prenant explicitement le (...) contre-pied de ses positions, Vitoria, sur trois points précis : leur intelligence de la relation homme-Dieu, la nature de l’action humaine et de la loi naturelle qui s’en déduit, et leur théorisation subséquente du pouvoir politique. |: The Reformation is considered as the promoter of our liberal understanding of the political and civil society. The classical theological tradition, implying the possibility of a mediation between men and God, wouldn’t have been able to achieve the proper sphere of human activity from which modernity has taken off. Hereafter, we try to challenge this thesis by a comparison between Luther’s thought and the intellectual positions of one of his contemporaries, explicitly against Luther’s positions, Vitoria, on three precise points : their understanding of the God-men relation, the nature of human action and natural law which proceed from it, and their consequent theorization of the political power. (shrink)

— Étant donné que le stoïcisme prône un total détachement à l’égard des êtres qui leur sont chers, l’auteur s’est interrogé sur les fondements de la philanthropie dans le nouveau stoïcisme. La philanthropie stoïcienne trouve en premier lieu sa source dans l’amour de la nature qui s’illustre par un souci de soi exclusif et une socialité naturelle. Le deuxième fondement découle d’un point de vue théologique. Les hommes sont parents entre eux grâce à la relation qu’ils ont avec Dieu par (...) le logos divin. Le troisième fondement est d’origine politique. L’individu est respecté en tant que partie du tout universel. Il ne s’agit jamais d’un amour de l’autre pour sa bonté personnelle. Cette ambivalence de la philanthropie stoïcienne s’illustre par rapport à l’esclavage et à la gladiature. Les stoïciens ne s’opposent pas à l’esclavage en tant que tel, mais aux entraves de la liberté intérieure. De même, ils ne souhaitent pas l’abolition de la gladiature. L’essentiel est de se vaincre soi-même et de se soumettre à la Fortune selon le sort qu’elle nous a assigné.— The author investigates the foundations of philanthropy in late Stoicism, granted the Stoic sanction of total detachment from the objects of love. Stoic philanthropy is primarily grounded in a love of nature which expresses itself in an exclusive concern for oneself and a natural sociality. It finds its second source in a theological perspective. Human beings are related because of the relationship that they have with God by the divine logos. Its third source is political in origin. The individual is respected as a part of the universal whole. Love of another for his own goodness never comes into play. As a result, Stoic philosophy appears ambivalent in the case of slaves and gladiators. Stoics are not opposed to slavery as such, but to interference with interior freedom. Likewise, late Stoicism doesn’t advocate the abolition of the gladiatorial system. Victory over oneself and submission to Fortune and one’s lot are what counts. (shrink)

Dans cet article, j’interroge les différents rôles ayant été joués par les métaphores dans les études consacrées à l’hérédité biologique. Je soutiens plus précisément que ces rôles ont eu une incidence significative sur le statut épistémologique d’un concept clé des sciences du vivant. À travers un bref parcours historique, je montre que la notion d’hérédité biologique a oscillé, depuis son introduction en médecine et en physiologie, entre théorie et métaphore. J’affirme en particulier que les récentes études sur l’hérédité dite étendue (...) mobilisent des métaphores non assumées et ramènent ainsi subtilement l’hérédité biologique dans le champ des concepts métaphoriques 1. (shrink)

Les mesures sanitaires prises dans les hôpitaux durant l’épidémie mondiale de covid-19, notamment au cours de la « première vague », sont venues questionner l’auteure dans le cadre de sa pratique au sein d’un service de réanimation néonatale. La fermeture de l’institution hospitalière aux visiteurs au nom de la sécurité sanitaire a ainsi conduit à fermer les services de suite de couches aux pères et à limiter, voire interdire, les visites des parents auprès de leur nouveau-né hospitalisé. Comment inventer des (...) moyens de faire famille au moment où la famille se constitue ou se réaménage dans des conditions aussi extrêmes? Au travers de quelques observations et de l’analyse d’un cas clinique, l’auteure invite à repenser les pratiques limitant les visites des parents mais également des frères et sœurs auprès des bébés hospitalisés. (shrink)

This study provides evidence that personality traits associated with responsiveness to conscious reward cues also influence responsiveness to unconscious reward cues. Participants with low and high levels of Novelty Seeking performed updating tasks in which they could either gain 1 euro or 5 cents. Gains were presented either supraliminally or subliminally at the beginning of each trial. Results showed that low NS participants performed better in the high-reward than in the low-reward condition, whereas high NS participants’ performance did not differ (...) between reward conditions. Interestingly, we found that low NS participants performed significantly better when rewards were presented unconsciously, whereas high NS participants’ performance did not differ whether reward cues were presented subliminally or supraliminally. Our findings highlight the necessity of taking personality into account in unconscious cognition research. They also suggest that individual differences might determine whether implicit and explicit motives have similar or complementary influences. (shrink)

This article explores the diverse meanings of evil in Ricœur’s philosophy by emphasizing Kant's influence and explaining why Ricœur renounces the question of the origins of evil. The central argument is based on a definition of evil in terms of what-ought-not-to-be so of what must be fought against through action. It underlines the risks of transforming this imperative into a moral and political utopia and takes note of evil in political sphere and violence. Different aspects of evil, such as terrorism, (...) torture, and the death penalty, are discussed by looking at how Ricœur uses his ethics and his hermeneutics of the self in order to confront them, in particular, by stressing how different capacities are affected by suffering. Ultimately, when evil is conceived of as what ought-not-to-be, it is crucial to recognize the losses and the necessity of undergoing a work of mourning, as well as to take into consideration the plurality of evils. (shrink)

Cette article présente l'étude comparative des systèmes éducatifs grecs et chrétiens dans la mesure où tous les deux accordent une place centrale à l'obéissance dans la formation des individus. Il vise à mettre en évidence leur opposition absolue. Chez les grecs l'obéissance joue le rôle d'un outil éducatif destiné à faire de l'élève un être libre. Elle est pensée comme une méthode d'accès à la liberté inséparable d'un enjeu politique : la formation des citoyens libres. L'obéissance au maître, c'est-à-dire la (...) docilité, constitue ainsi la condition de possibilité de l'assujettissement de la partie irrationnelle de l'âme à la partie rationnelle. Or dans le projet éducatif monachique, la lecture de la Bible comme pratique ascétique joue le rôle d'un outil de lutte contre les tentations, non celui d'un moyen d'apprentissage qui vise l'acquisition d'un savoir. Cette pratique ascétique est donc inséparable d'une exigence : la purification de l'âme. Dès lors, l'obéissance devient une voie d'accès à la vertu et le lieu d'une attention exclusive inséparable d'un autre enjeu politique, diamétralement opposé à celui des systèmes grecs : la destruction de toute idée de liberté. Elle ne représente plus une méthode devant conduire à la liberté, mais le terme de la formation des individus. Elle n'est plus visée comme un moyen, mais comme une fin en soi. Elle ne vise plus le développement de la raison, mais la soumission de la volonté. (shrink)

Les travaux des exégètes français sur la tradition du droit naturel ont été largement ignorés par les scientifiques anglo-saxons jusqu’à une date très récente. Cependant, depuis une vingtaine d’années, la tendance accrue à la juridicisation des droits de la personne a conduit les juristes anglophones à s’interroger sur leur statut, leur réalité et leur signification, questions jusqu’alors assez peu pertinentes dans la tradition de la common law. Il n’est donc pas surprenant d’avoir vu émerger outre-mer des recherches approfondies sur certains (...) concepts-clé des grands interprètes français des idées juridiques, concernant en particulier la théorie thomasienne du droit classique et la thèse selon laquelle le nominalisme occamien est à l’origine de la notion de droit subjectif. Le présent article entend montrer comment la marque française s’est imprimée dans ces nouveaux travaux, à la fois en ouvrant des perspectives qui n’auraient jamais été explorées sans elle, et en nourrissant de ce fait une critique informée et stimulante de ses thèses majeures. (shrink)

ANY SCHOLAR INVESTIGATING ARISTOTLE’S ACCOUNT of φρόνησις sooner or later encounters the question whether φρόνησις concerns means to the ends of human actions or those ends themselves. There is an abundance of literature, mostly French, on the topic; nevertheless, the question is worthy of reconsideration, because an element essential to answering the question, namely an understanding of the ends of human action or πρᾶξις, has not received adequate treatment in the literature to date. One reason for this oversight is that (...) Aristotle defines πρᾶξις as having its end in itself, in distinction from ποίησις which has its end in something external to itself. Hence, when Aristotle says in Nicomachean Ethics 3 that actions are for the sake of things other than themselves, scholars have tended to conclude that Aristotle is confusing moral action and poietic action in this passage. In addition, there is an ambiguity about the very notion of an end in the Nicomachean Ethics which has not been fully recognized and explained. It is clear from the beginning that happiness is the end of ethics; yet it is worthy of note that Aristotle speaks of ends both in the singular and in the plural. If πρᾶξις is a specific action in specific circumstances, and if, as Aristotle says, it has its end in itself, how are we to understand these ends, or this one end, happiness, as the end of a particular action? Could it be in fact the case that practical actions have ends other than themselves, as the passage from Nichomachean Ethics 3 suggests? Since Aristotle says that the principles of actions are their ends, is there one end which unifies moral activity? How can an indeterminate end such as happiness, the supreme good, be the real end of a specific action? To answer these questions we will need to explain, in a manner consistent with Aristotle’s other statements, how moral action has its end, how it can have an end other than itself, and what are the different perspectives in which things can be regarded as ends. We will then be in a better position to reconsider what it is that makes our actions moral and how the morality of our actions is related to φρόνησις in its role as the discerner of practical truth. (shrink)

Paul Ricoeur, dans «Soi-même comme un autre», porte une attention particulière à l'éthique de l'amitié chez Aristote. Gaëlle Fiasse expose dans son livre quels sont les enjeux éthiques et métaphysiques d'une telle lecture du philosophie grec. Elle montre comment Ricoeur s'approprie et se sépare des différents sens de l'être, puisque il rejette la substance au bénéfice de l'être selon la puissance et l'acte. Elle revient ensuite aux textes d'Aristote pour répondre aux objections de Paul Ricoeur tout en dialoguant avec (...) lui. Ce livre offre donc à la fois une nouvelle lecture d'Aristote et de Paul Ricoeur et une analyse du statut éthique et ontologique de l'autre à la lumière de l'amitié. (shrink)

Dans le cadre d’une éthique préventive, nous serons amenés à valider toute la pertinence que requiert la compréhension des logiques de la non-perception d’un risque de contamination du sida par voie sexuelle dans la population guadeloupéenne. En passant par l’analyse des limites sous-jacentes à la séparation de deux populations, celle infectée et celle non infectée, nous pourrons avancer que la non-perception de ce risque relève d’une construction culturelle et sociale où toute confusion, qu’elle soit sexuelle, corporelle, spatiale, participe à la (...) fois d’un sentiment d’invulnérabilité et d’un sentiment de peur. C’est en tenant compte de cette réalité que les différentes instances décisionnelles devraient agir afin d’enrayer une épidémie déjà bien implantée en Guadeloupe. (shrink)

This article proposes an analysis of the gestural production of people suffering from fluent or non-fluent aphasia in comparison with the gestures performed by speakers not suffering from any language disorder. The interest of such a study is twofold: firstly, it allows a better understanding of what happens to gestures during the numerous speech dysfluencies caused by the speech impairment. Among other things, it sheds light on the links between speech and gestures in multimodal face-to-face interaction. Despite the profusion of (...) work on aphasia, very little is still known about the characteristics of the gestures performed spontaneously by aphasic people. The study presented here is based on video examples from the AphasiaBank corpus to illustrate the specific features of the speech and gestures of atypical speakers and gives a more detailed description of the gestural production of people with aphasia. This knowledge can inform post-stroke rehabilitation procedures that rely on some form of multimodal speech therapy in order to adapt to the various communication needs of the patients. (shrink)

Analysis and critical study of all the occurrences of ousia, eidos, morphè in the Nicomachean Ethics, the Eudemian Ethics, and the Magna Moralia.

S’inspirant de deux penseurs de la tradition spirituelle ayant voué leur vie au dialogue existentiel entre chrétiens et musulmans, Pierre Claverie et Christian de Chergé, l’auteur met en lumière des points fondamentaux du dialogue existentiel. Alors que le dialogue a souvent été pensé à la lumière d’une éthique de la discussion où le but avoué ou non est de convaincre l’autre par des arguments intellectuels, il s’agit ici davantage d’un dialogue communicatif qui vise à rencontrer autrui et l’accueillir dans sa (...) différence. Un tel dialogue existentiel requiert une attitude de réceptivité et une non-suffisance à soi. Toutefois, il n’implique pas de renoncer à sa propre identité, à ses convictions dans la mesure où la finalité n’est pas de les imposer à autrui. L’auteur met en exergue l’idée de convictions non contraignantes. Le dialogue implique également une attention à autrui dans sa corporéité et sa gestuelle. D’un point de vue épistémologique, il se base sur un jugement d’humanité. Il implique un impératif éthique et un travail d’imagination et de connaissance pour rencontrer autrui et le respecter, à la fois dans son humanité et son altérité essentielles. Enfin, les conditionnements humains, l’histoire narrative, l’univers socio-culturel et politique sont aussi des éléments qui peuvent nourrir ou affecter le dialogue. (shrink)

The dichotomy made by Jankélévitch between excusing the ignorant and forgiving the wicked serves first as a key to analyzing Derrida's logic of forgiving the unforgivable. Fiasse shows Jankélévitch's influence on Derrida in spite of their opposite conclusions. The author highlights several limits in the literature on forgiveness caused by knowledge and wickedness being too strongly opposed to ignorance and excusing. She turns to Aristotle in order to emphasize the forgiveness of voluntary actions that are not necessarily ill-intended. She insists (...) on the role of apologies, the degree of personal commitment in the disapproval of the action, the harm done to the victim, the distinction between matters of slight and strong importance, the different kinds of ignorance and responsibility, and the crucial role of regret. (shrink)

Il s'agit de la recension d'un ouvrage paru en hommage à Michel Morange.

The first part of this article presents Ricœur's hermeneutics as a method, a style of writing and a particular philosophy. As a method, Ricœur revisits the notion of traditions and interpretations, in order to keep them open to debts from the past, to unexplored sources, to creative imagination and to the critical search for meaning. It is a style of writing, constantly put in dialogue with the history of philosophy which aims at unpacking a diversity of meanings. It is also (...) a philosophy in itself, a phenomenological hermeneutics of the self who is capable and suffering, although the Cogito is shattered and cannot pretend to immediacy and thus needs mediations. Such an hermeneutics is also tied to a new interpretation of ontology of being as capacity and actualization. The meanings of the other are discussed, as well as the notion of narrative identity for Ricœur's hermeneutics. In the second part of the article, the author highlights how this hermeneutics remains tied to the search for the originary and for universals, and is animated by the constant ethical demand of respect of the singularity of each person. This is why the notion of trust plays a particular role, as well as the dialogue with Levinas. The author thus revisits the important aspects of Ricœur's Little Ethics, and its distanciation from Sartre's voluntarist existential project. It is shown that beyond interpretations, a critique of ideologies remains necessary, as well as the demand for an ethics, a morality, and a judgment in situation. (shrink)