BackgroundInnovations in technology have contributed to rapid changes in the way that modern biomedical research is carried out. Researchers are increasingly required to endorse adaptive and flexible approaches to accommodate these innovations and comply with ethical, legal and regulatory requirements. This paper explores how Dynamic Consent may provide solutions to address challenges encountered when researchers invite individuals to participate in research and follow them up over time in a continuously changing environment.MethodsAn interdisciplinary workshop jointly organised by the University of Oxford (...) and the COST Action CHIP ME gathered clinicians, researchers, ethicists, lawyers, research participants and patient representatives to discuss experiences of using Dynamic Consent, and how such use may facilitate the conduct of specific research tasks. The data collected during the workshop were analysed using a content analysis approach.ResultsDynamic Consent can provide practical, sustainable and future-proof solutions to challenges related to participant recruitment, the attainment of informed consent, participant retention and consent management, and may bring economic efficiencies.ConclusionsDynamic Consent offers opportunities for ongoing communication between researchers and research participants that can positively impact research. Dynamic Consent supports inter-sector, cross-border approaches and large scale data-sharing. Whilst it is relatively easy to set up and maintain, its implementation will require that researchers re-consider their relationship with research participants and adopt new procedures. (shrink)

"The Invention of Modern Science proposes a fruitful way of going beyond the apparently irreconcilable positions, that science is either "objective" or "socially constructed." Instead, suggests Isabelle Stengers, one of the most important and influential philosophers of science in Europe, we might understand the tension between scientific objectivity and belief as a necessary part of science, central to the practices invented and reinvented by scientists."--pub. desc.

La science classique s'est trouvée associée à un désenchantement du monde. C'est la leçon que Jacques Monod entendait tirer des progrès de la biologie : "L'ancienne alliance est rompue. L'homme sait enfin qu'il est seul dans l'immensité indifférente de l'Univers d'où il a émergé par hasard." Notre science n'est plus ce savoir classique, nous pouvons déchiffrer le récit d'une "nouvelle alliance". Loin de l'exclure du monde qu'elle décrit, la science retrouve comme un problème l'appartenance de l'homme à ce monde. Les (...) théories scientifiques ne peuvent plus supposer la possibilité d'un savoir omniscient : nous lisons, jusque dans leurs principes, les traces d'une activité d'exploration au sein d'une nature en évolution. (shrink)

In a thought-provoking paper, Schuklenk and Smalling argue that no right to conscientious objection should be granted to medical professionals. First, they hold that it is impossible to assess either the truth of conscience-based claims or the sincerity of the objectors. Second, even a fettered right to conscientious refusal inevitably has adverse effects on the rights of patients. We argue that the main problem with their position is that it is not derived from a broader reflection on the meaning and (...) implications of freedom of conscience and reasonable accommodation. We point out that they collapse two related but distinct questions, that is, the subjective conception of freedom of conscience and the sincerity test. We note that they do not successfully show that the standard norm according to which exemption claims should not impose undue hardship on others is unworkable. We suggest that the main reason why arguments such as no one is forced to be a medical professional are flawed is that public norms should not constrain citizens to choose between two of their basic rights unless it is necessary. In fine, Schuklenk and Smalling, who see conscience claims as arbitrary dislikes, sell freedom of conscience short and forego any attempts at balancing the competing rights involved. We maintain the authors neglect that most of legal reasoning is contextual and that the blanket restriction of healthcare professionals' freedom of conscience is disproportionate. (shrink)

Despite a growing population of older people, traditional prejudices against age continue to flourish in society. The media in particular are often guilty of ageism, persistently focusing upon the ‘youth market’, and advertisers are particular offenders. By ignoring older people, or using them as caricatures, the advertising industry not only violates its ethical responsibilities to this group within the community, but also overlooks the commercial opportunity presented by the new generation of older consumers. The article presents research into UK print (...) media which shows that older people tend not to be featured in advertisements in mainstream publications, but are prominent in advertisements in publications for the over‐fifties. The issues this raises in terms of the duty of advertisers to respect the rights of older people are discussed, along with the commercial imperative to provide more appropriate images of older people in UK advertising. (shrink)

This article is about the chief character of Sartre?s unfinished trilogy of novels known as Les chemins de la liberté—Daniel, Mathieu?s fellow-student at the École normale, Daniel the "archangel," Daniel the shamefaced pederast, Daniel the gaping wound, Daniel the strange hero, Daniel the recurrent figure in many of Sartre?s works. We do not intend to offer yet another explanation of this handsome young literature professor?s convoluted character to the explanations that already exist, nor to interpret yet again his detestation of (...) mankind and his prayers to God, which the author openly mocks. What we wish to do in these few pages is firstly to shed light on the procedures of Daniel?s imagination and evolution, and secondly to analyze how the author?s goals changed as, while writing the trilogy, he evolved from Gallimard?s up and coming star into the symbol of the search for freedom, the spokesman whom some disagreed with, criticised, despised, while others glorified him and praised him to the skies. We would like to try and elucidate the evolution of this character, steering between the free future of a literary work in progress and the ungraspable heart of darkness. (shrink)

The paper’s aim is to underline the growing phenomenon of categorization of EU migrants despite the existence of a common EU citizenship. It addresses legal categorization deriving from EU legislation and the jurisprudence of the Court of Justice of the European Union, but also factual categorization arising from host member states’ practices. The legal categorization of EU migrants reveals a clear differential treatment between economically active and inactive EU mobile citizens. Member states’ practices very often go further than legal categorization (...) by excluding poor mobile citizens, viewed as abusers of rights or as a potential threat to local public order or security. This paper also investigates the incompleteness of EU citizenship, being unable to prevent categorization of EU migrants. (shrink)

Philosophers debate the death of philosophy as much as they debate the death of God. Kant claimed responsibility for both philosophy's beginning and end, while Heidegger argued it concluded with Nietzsche. In the twentieth century, figures as diverse as John Austin and Richard Rorty have proclaimed philosophy's end, with some even calling for the advent of "postphilosophy." In an effort to make sense of these conflicting positions—which often say as much about the philosopher as his subject—Isabelle Thomas-Fogiel undertakes the (...) first systematic treatment of "the end of philosophy," while also recasting the history of western thought itself. Thomas-Fogiel begins with postphilosophical claims such as scientism, which she reveals to be self-refuting, for they subsume philosophy into the branches of the natural sciences. She discovers similar issues in Rorty's skepticism and strands of continental thought. Revisiting the work of late-nineteenth and early-twentieth-century philosophers, when the split between analytical and continental philosophy began, Thomas-Fogiel finds both traditions followed the same path—the road of reference—which ultimately led to self-contradiction. This phenomenon, whether valorized or condemned, has been understood as the death of philosophy. Tracing this pattern from Quine to Rorty, from Heidegger to Levinas and Habermas, Thomas-Fogiel reveals the self-contradiction at the core of their claims while also carving an alternative path through self-reference. Trained under the French philosopher Bernard Bourgeois, she remakes philosophy in exciting new ways for the twenty-first century. (shrink)

I present and discuss recent work in analytic philosophy of religion on apophaticism and divine ineffability. I focus on three questions: how can we call God ineffable without contradicting ourselves? How can we refer to an ineffable God? What is the point of talking about an ineffable God?

Three experiments were conducted in order to validate 56 musical excerpts that conveyed four intended emotions (happiness, sadness, threat and peacefulness). In Experiment 1, the musical clips were rated in terms of how clearly the intended emotion was portrayed, and for valence and arousal. In Experiment 2, a gating paradigm was used to evaluate the course for emotion recognition. In Experiment 3, a dissimilarity judgement task and multidimensional scaling analysis were used to probe emotional content with no emotional labels. The (...) results showed that emotions are easily recognised and discriminated on the basis of valence and arousal and with relative immediacy. Happy and sad excerpts were identified after the presentation of fewer than three musical events. With no labelling, emotion discrimination remained highly accurate and could be mapped on energetic and tense dimensions. The present study provides suitable musical material for research on emotions.Keywords. (shrink)

L'homme mène son existence dans un univers sensoriel et un univers de sens. Quelles significations prennent les perceptions sensorielles dans la vie sociale et culturelle? Cet ouvrage à plusieurs voix étudie les sens dans différentes circonstances de la vie collective : chamanisme, maladie, racisme, sexualité, rencontre, vie quotidienne, musique, etc. Le Brésil, la Mongolie, le Burkina-Faso, l'Inde, le Mexique, le Sénégal, la société touarègue... et bien entendu l'Europe. Anthropologie et ethnologie sont ici sollicitées dans ces études des relations symboliques entre (...) les sens et le sens. (shrink)

L’enjeu le plus radical pour l’art serait-il de se libérer de tout concept préalable? Pour Adorno il faudrait non seulement que l’œuvre se libère d’un concept préalable (à la lumière de sa critique de l’industrie culturelle qui prolonge la critique kantienne de la « beauté adhérente ») mais en outre que l’art se libère de son propre concept. L’art furtif relèverait-il ce défi adornien, en renonçant à la référence au « concept d’art » (par une désartification revendiquée), pour mieux sauver (...) une dynamique vivante de l’art (ce qui suggère une réartification paradoxale)? Mais une réartification qui tenterait de « sauver l’art » en s’opposant au « monde de l’art » ne doit-elle pas échapper à la réduction de la communauté de l’art au modèle d’une communauté fondée sur un concept préalable (appréhendé comme une norme) pour retrouver l’horizon kantien d’une « communauté sans concept »? (shrink)

According to Etienne Souriau, ontology must be grasped in light of an ontogonic perspective in which future is to be rebuilt permanently as an act. We show that “constant forms” support Souriau’s aim that ontogony must be both ubiquitous and pragmatic. Firstly, the “constant forms” support Souriau’s ubiquitous ontogony which aims to escape the reification due to the “law of localization”. Secondly, as far as they are considered as “action template”, the “constant forms” support Souriau’s pragmatic ontogony according to which (...) “existence is an act”. Thirdly, Souriau characterizes as “constant forms” the morphems on which is based his synaptic vision (as opposed to the ontic vision) which values the dynamical role of transitions in order to create a future as an act, as it is required by the criteria of pragmatic ontogony. (shrink)

As knowledge creation quickly gains importance for globally active corporations, we attempt to combine the advantages of the Stakeholder View with those of the SECI model by Nonaka and Takeuchi. In order to support the mental processes of the stakeholders, we use so-called topic maps to transform implicit into explicit knowledge and to visualize it. The preliminary propositions are illustrated by the case study of Swiss Re.

Loin de nier l’élection des Hébreux, Spinoza la naturalise et l’universalise, au moins à titre de virtualité, la vocation n’en étant qu’une spécification. Son analyse permet surtout de rendre compte, d’un point de vue mnémo-affectif, symbolique et stratégique, de la nature du pouvoir qu’un chef exerce sur son peuple, et de l’articulation de leurs ingenia respectifs. Enfin, elle éclaire le caractère exceptionnel de la destinée singulière de Moïse comme figure symbolique du bon politique, tout en permettant à Spinoza de penser, (...) à travers l’exemple hébreu, ce qu’est une destinée collective. (shrink)

Après avoir montré que, dans le débat qui « domine la philosophie analytique de la fin du XXe siècle », à savoir la « querelle des arguments transcendantaux », trois questions restaient en suspens (celle de la finalité, de la spécificité et de la fécondité de l’argumentation transcendantale), l’auteur s’étonne que ces trois questions de l’actuelle « querelle des arguments transcendantaux » n’aient pas été posées à ceux qui se réclamèrent de la philosophie transcendantale, et tout particulièrement à Fichte. De (...) fait, il peut y avoir quelque intérêt à reprendre le débat à partir de Fichte car, si chez Kant seules deux occurrences de l’argument transcendantal peuvent être véritablement prises au sérieux, il se trouve, en revanche, que l’ensemble de la Doctrine de la science peut-être pensé comme le déploiement le plus accompli de ce que Strawson nommait l’argumentation transcendantale. Plus encore, cette structure argumentative (qui confère unité et continuité aux différentes versions de la doctrine de la science et, par suite, définit et qualifie au premier chef la philosophie de Fichte) permet de thématiser une argumentation transcendantale qui dépasse certaines faiblesses de l’argument transcendantal de Strawson. Dès lors, pourquoi ne pas poser à Fichte ces questions qui dominent le débat de la philosophie analytique aujourd’hui, à savoir : quel est le lien qu’entretient l’argumentation transcendantale avec le scepticisme, quelle est la spécificité de ce type d’argument et enfin quelle en est la fécondité? (shrink)

We examined liking for happy- and sad-sounding music as a function of exposure, which varied both in quantity (number of exposures) and in quality (focused or incidental listening). Liking ratings were higher for happy than for sad music after focused listening, but similar after incidental listening. In the incidental condition, liking ratings increased linearly as a function of exposure. In the focused condition, liking ratings were an inverted U-shaped function of exposure, with initial increases in liking (after 2 exposures) followed (...) by decreases (after 8 or 32 exposures). The results documented that: (1) sad music is liked as much as happy music in some instances; (2) frequency of exposure causes both familiarity (positive) and over-familiarity (negative) effects; and (3) effects of exposure on liking differ for focused and incidental listening. (shrink)

In the philosophy of science, identity over time emerges as a central concern both as an ontological category in the interpretation of physical theories, and as an epistemological problem concerning the conditions of possibility of knowledge. In Reichenbach and subsequent writers on the problem of indistinguishable quantum particles we see the return of a contrast between Leibniz and Aquinas on the subject of individuation. The possibility of rejecting the principle of the identity of indiscernibles has certain logical difficulties, leading us (...) inexorably from ontology into epistemology. For the epistemological problem we attend to the differences that emerged between the (neo-)Kantian and logical empiricist traditions, also saliently displayed in Reichenbach's writings. After examining the contrast between Kant's and Leibniz's conceptions of empirical knowledge, specifically with respect to the irreducibility of spatiotemporal determinations, we explore an application of a neo-Kantian view to the same problem of indistinguishable quantum particles. (shrink)

"L’écriture philosophique de Sarah Kofman a eu pour enjeu « la vie comme texte ». De L’enfance de l’art (1970) à L’imposture de la beauté (1995, posthume), la philosophe a exploré cette question dans un geste de lecture audacieux par lequel elle confronte philosophes anciens (Empédocle, Héraclite, Platon), modernes (Descartes, Kant, Rousseau, Kierkegaard, Comte, Marx) et contemporains (Sartre, Blanchot, Derrida). Sarah Kofman convoquait aussi dans toutes ses analyses deux interlocuteurs privilégiés, Freud et Nietzsche. La littérature, l’idéologie, le féminin, le rire, (...) les rapports à l’art et à la psychanalyse, l’autobiogriffure furent les « voies de traverse » par lesquelles celle qui, enfant, avait survécu à la Shoah, reconduisit la philosophie « au cœur de la vie ». Plus de vingt-cinq ans après la parution de Rue Ordener, rue Labat et du Mépris des Juifs en 1994, n’est-il pas temps de prendre la mesure de cette œuvre philosophique?Cet ouvrage réunit, dans une perspective transdisciplinaire et internationale, philosophes, littéraires, historiens, historiens de l’art et psychanalystes autour du travail de la philosophe. Multipliant les approches et les interprétations, faisant droit aux questions historiographiques et archivistiques liées à son œuvre, ces lectures entendent donner toute son actualité critique à la voix unique de Sarah Kofman."--Page 4 de la couverture. (shrink)

Social and environmental ratings provided by social rating agencies are multidimensional. The first goal of our paper is to identify a small number of independent and relevant socially responsible (SR) dimensions reflecting a firms’ coherent posture toward social issues. We put forward that these dimensions are not exactly the same as the ESG ones (Environment, Social, and Governance). Using the six sub-ratings provided by the Vigeo rating agency, we perform a principal component analysis and we highlight three main independent SR (...) dimensions related to (1) business stakeholders (employees, customers, and suppliers), (2) societal stakeholders (environment and society), and (3) financial stakeholders (stockholders and debt holders). The second objective of our paper is to explore the link between stock returns and these three SR dimensions. Our most notable finding is that for each SR dimension, investors ask for an additional risk premium when they accept to hold non-socially responsible stocks. The cost of equity is thus lower for SR firms. The average premium over the period 2003–2010 is larger for the components “business stakeholders” and “financial stakeholders” than for the component “societal stakeholders.” The premium for this last component has only existed since the end of 2008. Since that time, environment and community involvement have become important risk factors strongly considered by investors. For the three dimensions, investors notably penalize large non-social firms and reward small social firms. (shrink)

This paper is the result of a contribution between ethics and law, which will be used as thought-process tools, to address the complex issue of legal and ethical statuses of GM fish. To find answers, we propose to consider this issue from a wider angle, looking at the relations between the human, animal, and living worlds. We show that it is possible to construct other forms of intellectual logic that, without setting these worlds in opposition, do not lapse into relativism (...) where boundaries are blurred. In this sense, we submit the hypothesis that ordered pluralism should help us to move past a mere Man–Animal relationship to reveal the entire complexity of relationships within mankind and between mankind and other (non-human) worlds alongside it and to which it belongs: the animal and living worlds. With this new logic, “animal ethics” and “animal law” are re-embedded into a set of relationships. This logic emerges from a new consideration: the nature of the contemporary objects we are dealing with. We shall call objects like genetically modified fish “relational objects” in the sense that in order to be apprehended, they utilize a set of relationships of which there are just as many as the dimensions forming them, not as predicates but as primary constituents. Experimentally, in the case of GM fish, we translate this by proposing to typologize legal and ethical considerations induced by multiple relations connected to this object. According to the type of relationship in question, the GM fish will not have the same status; it is a changing object that must be suitably apprehended. (shrink)

L'article exhume une supercherie littéraire empruntant au goût chinois publiée à Paris en 1788 et tente d'en décortiquer les implications intellectuelles. Le faux porte sur le détournement du titre de l'ouvrage—référence au pamphlet de Morelly, alors communément attribué à Diderot—, de l'auteur—Confucius, philosophe contemporain de Socrate qui n'a laissé aucun ouvrage de sa main—, du travail de traduction—qui par définition n'a jamais pu exister—et de commentaire—attribué à un jésuite de la mission française en Chine. Le véritable aute ur du faux, (...) Louis Lavicomterie, Montagnard et régicide, l'a revendiqué pendant la Révolution. La reconstitution des circonstances et des arrière-plans historiques du texte tente de circonscrire la charge émotive et pamphlétaire de ce message chinois falsifié pour véhiculer un plaidoyer en faveur de l'abolition de la peine de mort et une satire de la justice et du clergé. Derrière Confucius, Lavicomterie a inscrit Voltaire en filigrane. On peut y lire autant de miroirs des attentes à la veille de la Révolution: la recherche d'une morale laïque permettant de dépasser les discordes religieuses et le rejet du droit divin, fondement de l'Ancien Régime. (shrink)

The grammatical paradigm used to be a model for entire areas of cognitive science. Its primary tenet was that theories are axiomatic-like systems. A secondary tenet was that their predictions should be tested quickly and in great detail with introspective judgments. While the grammatical paradigm now often seems passé, we argue that in fact it continues to be as efficient as ever. Formal models are essential because they are explicit, highly predictive, and typically modular. They make numerous critical predictions, which (...) must be tested efficiently; introspective judgments do just this. We further argue that the grammatical paradigm continues to be fruitful. Within linguistics, implicature theory is a recent example, with a combination of formal explicitness, modularity, and interaction with experimental work. Beyond traditional linguistics, the grammatical paradigm has proven fruitful in the study of gestures and emojis; literature (“Free Indirect Discourse”); picture semantics and comics; music and dance cognition; and even reasoning and concepts. We argue, however, that the grammatical paradigm must be adapted to contemporary cognitive science. Computational methods are essential to derive quantitative predictions from formal models (Bayesian pragmatics is an example). And data collection techniques offer an ever richer continuum of options, from introspective judgments to large-scale experiments, which makes it possible to optimize the cost/benefit ratio of the empirical methods that are chosen to test theories. (shrink)

Le campus virtuel de la filière TIC de Limoges propose depuis 1998, via Internet, des formations diplômantes pour les TIC et par les TIC. Les 600 étudiants sont organisés en communautés virtuelles d'apprentissage. Les communautés virtuelles sont une forme de socialisation propre à Internet. Le travail de groupe évite le sentiment d'isolement et facilite les apprentissages. Les étudiants et les enseignants échangent et partagent au niveau de la communauté globale, au niveau des communautés de promotion et d'unité d'enseignement qui sont (...) des communautés de pratique. Ils pratiquent le travail collaboratif au niveau des communautés de travail, c'est-à-dire qu'ils mutualisent leurs compétences et coordonnent leurs actions pour mener à bien les apprentissages. Pour réussir ce travail collaboratif il ya des règles et une « nétiquette » à respecter. L'intelligence collective naît du travail en commun des étudiants en réseau.The virtual campus of the ICT sector offers Limoges since 1998, via the Internet, diploma courses for ICT and ICT. 600 students are organized in virtual learning communities. Virtual communities are a form of socialization own Internet. Group work prevents isolation and facilitates learning. Students and teachers exchange and share in the global community, community-level promotion and teaching unit which are communities of practice. They practice in collaborative working communities, that is to say, they pool their expertise and coordinate their actions to carry out learning. To achieve this collaboration there are rules and "netiquette" to follow. Collective intelligence born of students working together in a network. (shrink)

A radically new philosophy of experience and speculation, based on a reading of Whitehead's Process and Reality. Can experience be thought systematically without transforming the richness of the world as it is lived into reductive philosophical generalities? Can the method of empiricism ever be reconciled with a method of systematic cosmological speculation? Didier Debaise's reading of Whitehead shows clearly what a philosophy that makes this possible looks like, how it works and what is at stake. He focuses in on Whitehead's (...) attempt to construct a metaphysical system of everything in the universe that exists whilst simultaneously claiming that it can account for every element of our experience: everything enjoyed and perceived, willed or thought. (shrink)

Despite significant promotion of diversity in companies, as well as legislation for equal opportunities for women and men, it must be noted that women still remain largely in the minority in decision-making positions. This observation reflects the phenomenon of the glass ceiling that constitutes vertical discrimination within companies against women. Although the glass ceiling has generated research interest, some authors have pointed out that theoretical models have made little attempt to develop an understanding of this phenomenon and its implications. Therefore, (...) our study aims to fill this gap and to better understand the phenomenon of the glass ceiling by considering both its antecedents and its possible consequences. More precisely, we extend the model developed by Elacqua et al., proposing a more comprehensive model including organizational gender culture as a third factor in the emergence of the glass ceiling through the perception of differential treatment. We also investigated the glass ceiling’s consequences for organizational attitudes and well-being at work by considering work-to-family conflict as a possible mediator. We surveyed 320 women in managerial positions in a Belgian organization. Our study highlights the importance of all three factors in the emergence of the perception of differential treatment and, ultimately, the perception that a glass ceiling exists. Moreover, our results show that WFC fully mediates the effects of the glass ceiling on job strain and job engagement, and partially mediates the effects of the glass ceiling on job satisfaction and intention to quit. (shrink)