Prenant appui sur une récente expérience dans le cadre d’une alliance de recherche universités-communautés (ARUC) impliquant quelques communautés innues du Québec, cet article aborde certains des enjeux propres à une éthique collaborative. La relation de recherche entre autochtones et allochtones demeure profondément marquée par l’histoire et par la tradition scientifique occidentale. Dans un contexte ou plusieurs communautés et organisations autochtones élaborent des protocoles et lignes directrices portant sur l’éthique et les pratiques de recherche, et ou les chercheurs se tournent vers (...) des approches qui se veulent plus inclusives et des méthodologies davantage participatives, cette réflexion vise a mettre en évidence le pouvoir critique de la collaboration, les obstacles et les limites sur lesquels elle se heurte actuellement, et aussi son potentiel de transformation, voire de guérison individuelle et collective. (shrink)

What is Japanese philosophy? This paper will address this question, not by giving a survey of the works of Japanese philosophers or a definition of the subject matter of Japanese philosophy, but by attempting to present how it emerged as a distinct philosophical tradition—by sketching the controversies that gave rise to its formation; the social, intellectual, and historical factors that paved the way to its development; and the revolution of thought which finally gave it the title “Japanese philosophy.” I will (...) argue that Japanese philosophy was born not because Japanese thinkers desperately wanted a philosophy that they could call their own, but because, first and foremost, they were thinking of ways to articulate the ever changing and paradoxical nature of reality. Formed by their religion and informed by the Chinese and Japanese classics, they used the language learned from the West and tried to answer the most fundamental questions of existence. A unique way of philosophizing thus emerged and became a true locus of dialogue between Eastern and Western thought.An Inquiry into the Historical Development of Philosophy in Japan. (shrink)

Plato famously promised to complement the Sophist and the Statesman with another work on a third sort of expert, the philosopher--but we do not have this final dialogue. Mary Louise Gill argues that Plato promised the Philosopher, but did not write it, in order to stimulate his audience and encourage his readers to work out, for themselves, the portrait it would have contained. The Sophist and Statesman are themselves members of a larger series starting with the Theaetetus, Plato's investigation (...) of knowledge, and the whole series relies on the Parmenides, the second part of which presents a philosophical exercise, introduced as the first step in a larger philosophical program. Gill contends that the dialogues leading up to the missing Philosopher, though they reach some substantive conclusions, are philosophical exercises of various sorts designed to train students in dialectic, the philosopher's method; and that a second version of the Parmenides exercise, closely patterned on it, spans parts of the Theaetetus and Sophist and brings the philosopher into view. This is the exercise about being, the subject-matter studied by Plato's philosopher. Plato hides the pieces of the puzzle and its solution in plain sight, forcing his students (and modern readers) to dig out the pieces and reconstruct the project. Gill reveals how, in finding the philosopher through the exercise, the student becomes a philosopher by mastering his methods. She shows that the target of Plato's exercise is internally related to its pedagogical purpose. (shrink)

An oft misattributed piece of folk-wisdom goes: “Insanity is doing the same thing, over and over again, but expecting different results.” In many cases, we don’t just do things repeatedly but think over the same topics repeatedly. People who ruminate are not often diagnosed as insane—most of us ruminate at some point in our lives—but it is a common behaviour underlying both depression and anxiety :504, 2000). If rumination is something we all do at some time, what is it about (...) ruminative thought that makes it ‘sticky’ and difficult to stop for the worst sufferers? In order to answer this question, I will present a plausible account of how ruminative behaviour becomes entrenched to the point where sufferers of anxiety and depression simply cannot make meaning from the world except in terms of the kinds of behaviours, actions and thoughts they have become reliant on. I develop my account from Barrett’s theory of constructed emotion using the work of Merleau-Ponty, ProQuest Ebook Central, 2012. https://ebookcentral.proquest.com/lib/ed/detail.action?docID=1433878. Accessed 29 Dec 2020) in order to bridge the gap between the explicit thought we experience—an important part of the lived experience of rumination. To conclude, I will apply my account to Wu and Dunning’s :25–35, 2018; Hypocognitive mind: How lack of conceptual knowledge confines what people see and remember, 2019. https://doi.org/10.31234/osf.io/29ryz) theory of hypocognition to further illuminate the particular cognitive qualities that can be experienced by ruminators, i.e. a prohibited access to particular emotion concepts. (shrink)

Keeping a conversation going is the social glue of friendships. The DSM criteria for autism list difficulties with back-and-forth conversation but does not necessitate that all autistic children will be equally impacted. We carried out three studies (two pre-registered) with verbally-fluent school children (age 5-9 years) to investigate how autistic and neurotypical children maintain a conversation topic. We also investigated within-group relationships between conversational ability and cognitive and socio-cognitive predictors. Study 1 found autistic children were more likely than neurotypical controls (...) to give off-topic and generic minimal responses (e.g. ‘mm’, ‘oh’) and were less likely to give non-verbal responses (e.g. nodding or use of facial affect to respond). Nonetheless, the autistic group provided topic-supporting responses 62% of the time, indicating some aspects of conversation topic maintenance are a relative strength. Studies 2 and 3 found large individual differences in topic-supporting conversational responding amongst both neurotypical and autistic children. These were positively related to theory of mind ability and age in both groups. Conversational skills lie on a continuum for the general population and differences by diagnostic group are a matter of degree. Given the importance for peer relationships, we suggest a whole-classroom approach to supporting conversation skills in all children. (shrink)

Récemment, dans The Problem of the Criterion, Roderick M. Chisholm distinguait deux stratégies visant à résoudre le problème du cercle vicieux, à savoir, celle des «particularistes» pour lesquels il faut d'abord établir ce qu'on sait, partant, formuler les criteres de la connaissance et celle des « méthodistes » qui entendent établir d'abord les critères de la connaissance, partant, son étendue. Voici done notre problème formulé, puisque Chisholm considère Descartes comme un exemple de stratégic «méthodiste» et Thomas Reid ainsi que G.E. (...) Moore comme des exemples de stratégie «particulariste», ces derniers illustrant d'ailleurs la stratégie «la plus raisonnable». Dans le cas de Reid cependant, on verra que même s'il se livre à une critique de la démarche cartésienne, la tentative de réponse au problème du cercle vicieux est chez lui aussi de type «méthodiste», dès lors, susceptible d'une circularité comparable à celle qu'il reproche à Descartes. (shrink)

Le mot célèbre de Descartes sur le bon sens a fait l’objet de commentaires antithétiques mettant en évidence soit son ironie , soit son démocratisme. Les philosophes du sens commun avaient néanmoins entrevu une autre interprétation qui mettait l’accent sur le concept d’égalité épistémique et son rapport à la méthode. À la lumière du texte même du Discours de la Méthode, il est montré que la thèse de l’ironie interprète à contre-sens la distinction cartésienne entre l’égalité des raisons et l’égalité (...) des esprits, dans la mesure où c’est pour avoir consenti à l’élitisme épistémologique combattu par Descartes que l’homme de bon sens peut en venir à douter de l’universalité de la raison.Descartes’ well-known saying on good sense has been commented in two antithetical perspectives, one emphasizing its irony , the other, its democratism. Common sense philosophers have already offered an alternative reading, focussing on the concept of epistemic equality and its relationship to the Cartesian method. On the basis of the Discours de la Méthode itself, it is shown that the allegation of irony counterfeits Descartes’ distinction between the equality of reasons and the equality of minds, to the extent that it is in consenting to the epistemological elitism rejected by Descartes that men of good sense could be lead to doubting the universality of human reason. (shrink)

En parlant des rapports entre la Nouvelle Rhétorique et la France, Pierre-André Taguieff décrivait la situation comme celle d'un rendez-vous manqué. En parlant des rapports entre la philosophie pérelmanienne et la philosophie anglo-saxonne, il faut surtout parler de rendez-vous clandestins. Car dans l'ensemble, ces rendez-vous divers sont d'autant plus évidents qu'ils témoignent sans doute de l'influence réelle d'une philosophie. D'une philosophie dont on retrouve, dans le milieu anglo-saxon, un «air de famille» mais sans que Chaïm Perelman ne soit expressément nommé.

Dans les études consacrées aux écrits politiques et éducatifs de Rousseau, on a beaucoup insisté sur la loi qui commande son anthropologie, à savoir que l'altérité corrompt. Cependant, on a moins insisté sur une notion fondamentale de cette anthropologie, celle des bornes et des places, ce qui explique un certain nombre de malentendus quant au caractère plus ou moins pessimiste ou conser vateur des écrits de Rousseau. Pourtant, un lien existe entre la loi de l'altérité et le concept des bornes, (...) car ne corrompt chez Rousseau que le type de comparaisons qui refusent l'ordre d'un tout et qui, de ce fait, situent l'individualité et l'altérité en dehors de leurs bornes. (shrink)

Until 1976, the most important measures to fight unemployment in Belgium consisted of creating an easier situation for the unemployed, of preventing older people to join the number of unemployed, and of some measures to safeguard and facilitate access to the labour marketfor youths. This policy was continued in 1977, but some new dimensions were added, such as the creation of a «third labour circuit» and the humanization of working conditions.

Présentant les textes publiés dans ce numéro de Philosophiques comme résultats préliminaires d'une recherche collective sur les théories de l'égalité et les problèmes philosophiques de la condition féminine, l'auteur soutient que leur contribution majeure réside dans une triple réévaluation des enjeux relatifs à l'égalité : le parallélisme étanche qui caractérise en ce moment les recherches sur l'égalité d'une part et les recherches sur la condition féminine d'autre part doit être corrigé; une démarche post-rawlsienne reliant la question de l'égalité à un (...) traitement équitable des multiples formes de différences se manifestant entre les humains est grandement nécessaire; les limites caractérisant les plaidoyers contemporains en faveur d'une égalité par-delà les différences doivent être identifiées.Presenting the papers included in this issue of Philosophiques as the preliminary results of a three years research project on theories of equality and philosophical problems of the women condition, it is argued that their main contribution lies in a threefold reasessment of the issues of equality: the impervious parting which presently caracterizes researches on equality, on the one hand, and researches on women, on the other hand, must be corrected; a post-rawlsian approach relating the question of equality to a just treatment of manifold differentiations among human beings is highly needed; and the shortcomings of present pleas in favor of an equality beyond differentiations must be identified. (shrink)

Résumé Richelieu envoie, en 1629, Louis Deshayes de Courmenin à Moscou afin de signer un traité pour la reprise du commerce français en Russie. Après Hauser (1944) et Zordanija (1960), nous tentons d’éclairer cette mission à l’aide de textes inédits. Un extrait du journal de voyage de Brisacier et d’autres documents montrent que les Français recherchent surtout les produits russes (fourrures et autres peaux, fournitures de marine, céréales). Bien que le tsar leur refuse le droit d’aller en Perse pour acheter (...) la soie brute via la Russie, la mission de Deshayes est néanmoins un succès, économique et aussi politique. (shrink)

This article marks a decisive step towards the recovery of the French woman writer, journalist, and aviation pioneer Louise Faure-Favier, who today is virtually forgotten. The article begins by sit...

This article argues that it is possible to bring the social sciences into evolutionary focus without being committed to a thesis the author calls ontological reductionism, which is a widespread predilection for lower-level explanations. After showing why we should reject ontological reductionism, the author argues that there is a way to construe cultural evolution that does justice to the autonomy of social science explanations. This paves the way for a liberal approach to explanation the author calls explanatory pluralism, which allows (...) for the possibility of explaining cultural phenomena in terms of different evolutionary processes. (shrink)

Journal Name: Philologus Issue: Ahead of print.

During the second half of the nineteenth century, the advent of widespread pet ownership was accompanied by claims of heightened animal abilities. Psychical researchers investigated many of these claims, including animal telepathy and ghostly apparitions. By the beginning of the twentieth century, news of horses and dogs with the ability to read and calculate fascinated the French public and scientists alike. Amidst questions about the justification of animal cruelty in laboratory experiments, wonder animals came to represent some extraordinary possibilities associated (...) with their kind. Psychologists speculated on the feats of wonder animals. They considered the possibility that these animals shared consciousness and intelligence with humans, and that—if confirmed—their alleged amazing abilities could lead to a new understanding of cognition for all animals. This article focuses on the few years during which claims of wonder animals occupied a significant place in French psychology and psychical research. It argues that as explanations involving deception or unconscious cues gained increased acceptance, the interest in wonder animals soon led to a backlash in comparative psychology that had repercussions for all animals, particularly those used in experimentation, in that it contributed to the decline of research addressing cognitive abilities in non-human species. (shrink)

Does the real difference between non-consequentialist and consequentialist theories lie in their approach to value? Non-consequentialist theories are thought either to allow a different kind of value (namely, agent-relative value) or to advocate a different response to value ('honouring' rather than 'promoting'). One objection to this idea implies that all normative theories are describable as consequentialist. But then the distinction between honouring and promoting collapses into the distinction between relative and neutral value. A proper description of non-consequentialist theories can only (...) be achieved by including a distinction between temporal relativity and neutrality in addition to the distinction between agent-relativity and agent-neutrality. (shrink)

Audrey Ghali-Lachapelle et Sabrina Maiorano.

When a chimpanzee stockpiles rocks as weapons or when a frog sends out mating calls, we might easily assume these animals know their own motivations--that they use the same psychological mechanisms that we do. But as Beyond the Brain indicates, this is a dangerous assumption because animals have different evolutionary trajectories, ecological niches, and physical attributes. How do these differences influence animal thinking and behavior? Removing our human-centered spectacles, Louise Barrett investigates the mind and brain and offers an alternative (...) approach for understanding animal and human cognition. Drawing on examples from animal behavior, comparative psychology, robotics, artificial life, developmental psychology, and cognitive science, Barrett provides remarkable new insights into how animals and humans depend on their bodies and environment--not just their brains--to behave intelligently. Barrett begins with an overview of human cognitive adaptations and how these color our views of other species, brains, and minds. Considering when it is worth having a big brain--or indeed having a brain at all--she investigates exactly what brains are good at. Showing that the brain's evolutionary function guides action in the world, she looks at how physical structure contributes to cognitive processes, and she demonstrates how these processes employ materials and resources in specific environments. Arguing that thinking and behavior constitute a property of the whole organism, not just the brain, Beyond the Brain illustrates how the body, brain, and cognition are tied to the wider world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.3 (2003) 78-98 [Access article in PDF] Aesthetic Understanding as Informed Experience:The Role of Knowledge in Our Art Viewing Experiences Richard Lachapelle, Deborah Murray, and Sandy Neim [Figures] Thinking calls for images, and images contain thought. Therefore, the visual arts are a homeground of visual thinking. 1A common misconception about the nature of art and of aesthetic appreciation is that these activities are (...) essentially a question of "feeling," as if tuning in to the right feeling will automatically lead to a full understanding of the work of art. Another widespread misunderstanding essentially reduces art viewing to a simple question of perception, as if looking long and hard isalways enough to apprehend the work of art's message. Fortunately, a growing body of research into adults' art viewing experiences is debunking these widely held beliefs as oversimplifications of the art viewing process. We can now assert, with a good degree of certainty, that our art viewing experiences solicit four key areas: the affective, perceptual, communicative, and cognitive dimensions of human experiencing. 2 Therefore, we would be hard-pressed not to agree with Rudolph Arnheim's reflections, presented above, on the important role of thought in shaping our artistic and aesthetic experiences.While acknowledging at the outset the essential roles of affect, perception, and communication in our art viewing experiences, this paper focuses more specifically on aspects of the intellectual dimension of this experience. First, we will present and discuss a model that we have developed over the last several years. This model identifies the kinds of knowledge and learning involved in art viewing activities. Second, we will present the results of an empirical study conducted to provide support for the model. Finally we will briefly discuss the model's usefulness for the purposes of aesthetic education. [End Page 78] The Model of Aesthetic Understanding as Informed Experience The Model of Aesthetic Understanding as Informed Experience provides an explanation of the process of understanding and appreciating a work of art from an educational perspective: it identifies the types of knowledge involved and it also pinpoints the kinds of learning at each stage in the process leading to an understanding of the aesthetic object.In this model, the process of viewing and understanding a work of art is visualized as a two-phased type of informed experience. Through a process of experiential learning, the viewer first encounters the work of art and formulates an initial interpretation. Then, through a process involving theoretical learning, the viewer compares his or her first interpretation with a related body of external, scientific information. This second step in the learning process leads to a reconstruction of knowledge about the work of art. Tandem use of the two processes assists the viewer in furthering his or her understanding of the art object; it also promotes growth in his or her art viewing skills. In the course of each new encounter with an aesthetic object, the interplay of experiential and theoretical learning leads to additional development of the viewer's background knowledge in art, resulting in better preparedness to successfully engage the next work of art. 4 Theoretical Foundations of the Model Three different theories informed the development of the model. 5 By using anecdotal evidence obtained from a group of fifty-two museum professionals, Mihaly Csikszentmihalyi and Rick E.Robinson were able to identify the four major dimensions of aesthetic experience: intellect, communication, perception, and emotion. Each one of these dimensions constitutes, to some extent, a challenge that the work of art addresses to the viewer. According to these researchers, the intellectual dimension of aesthetic experience consists of all aspects of the viewer's attempts to use knowledge in order to find meaning in the work of art (TAS, 27-71). Csikszentmihalyi and Robinson also propose a model that describes the aesthetic encounter in terms of an interaction between the viewer, the work of art, and the artist. To this encounter, the viewer brings his skills in aesthetic appreciation; these may be... (shrink)

ArgumentThroughout the nineteenth century, French alienists reflected on the nature of idiocy, on its causes and possible treatments. Central to this reflection was the question of education. Was it possible to teach a child idiot to develop physically, intellectually, and morally? Schools were established, wards were rearranged, and educational methods were suggested. The extent to which all of this succeeded is hard to assess. The optimistic tone of educational treatises was never reflected in the life in the asylum. By the (...) end of the century, the dichotomy between theoretical ideals and practical reality came to a halt as both methodological treatises on education and pleas for funding ceased. Soon, idiots left the wards and their schools for new classes within the common school system. While the former practice had proved successful in improving the patients' abilities, it was claimed that it had failed to bring about the social integration for which alienists had once hoped. This final period marked a rupture in the treatment of idiocy, both in terms of space and organization from asylums to schools and from alienists to psychologists. (shrink)

I argue for a deflationary answer to the question, “What is it to be a woman?” Prior attempts by feminist theorists to provide a metaphysical account of what all and only women have in common have all failed for the same reason: there is nothing women have in common beyond being women. Although the social kinds man and woman are primitive, their existence can be explained. I say that human sex difference is the material ground of systems of gender; gender (...) systems serve to enable male control of female reproductive capacities. This explains the fact that most women are female, but it does not entail that all women are female or that all females are women. To clarify my position, I draw an analogy between the kind woman and the kind parent. While it is difficult to come up with necessary and sufficient conditions for being a parent, it is clear that the social institution or practice of parenting has its material ground in the biological facts about human reproduction together with facts about infantile dependency. Saying this does not entail that all and only biological progenitors are parents. (shrink)

In a quiet London office, a software designer muses on the algorithms that will make possible the risk flags to be visualized on the screens of border guards from Heathrow to St Pancras International. There is, he says, ‘real time decision making’ – to detain, to deport, to secondarily question or search – but there is also the ‘offline team who run the analytics and work out the best set of rules’. Writing the code that will decide the association rules (...) between items of data, prosaic and mundane – flight route, payment type, passport – the analysts derive a novel preemptive security measure. This paper proposes the analytic of the data derivative – a visualized risk flag or score drawn from an amalgam of disaggregated fragments of data, inferred from across the gaps between data and projected onto an array of uncertain futures. In contrast to disciplinary and enclosed techniques of collecting data to govern population, the data derivative functions via ‘differential curves of normality’, imagining a range of potential futures through the association rule, thus ‘opening up to let things happen’ ( Foucault 2007 ). In some senses akin to the risk orientation of the financial derivative, itself indifferent to actual underlying people, places or events by virtue of modulated norms, the contemporary security derivative is not centred on who we are, nor even on what our data say about us, but on what can be imagined and inferred about who we might be – on our very proclivities and potentialities. (shrink)