Take the Time What do you notice when you take the time to stop, listen, and experience? This pensive and peaceful book encourages children to slow down and become deliberate with their day-to-day actions and thoughts. With gentle rhythms and soothing imagery, kids may be guided toward a quiet self-awareness and mindfulness. And when a day feels stressful or topsy-turvy, kids can use such self-awareness to calm.

The contemporary books of Cassius Dio's Roman History are known for their anecdotal quality and lack of interpretive sophistication. This paper aims to recuperate another layer of meaning for Dio's anecdotes by examining episodes in his contemporary books that feature masquerades and impersonation. It suggests that these themes owe their prominence to political conditions in Dio's lifetime, particularly the revival, after a hundred-year lapse, of usurpation and damnatio memoriae, practices that rendered personal identity problematic. The central claim is that narratives (...) in Dio's last books use masquerades and impersonation to explore paradoxes of personal identity and signification, issues made salient by abrupt changes of social status at the highest levels of imperial society. (shrink)

Maud Boyer Arnaud Destrebecqz Axel Cleeremans.

Espace d'expression et de discussion, les forums médiatiques font se rencontrer des individus aux opinions et appartenances variées. Il s'agit d'observer le rôle du dispositif communicationnel et la manière dont ses membres en usent: privilégient-ils la dimension conversationnelle ou publicitaire? quelle est la nature de cet espace public et des échanges qui s'y déroulent? L'analyse statistique et de contenu des courriels révèle un espace interactionnel de groupe où la publicité l'emporte sur la sociabilité, ainsi qu'une parole publique dégradée marquée par (...) l'incommunication et une dérive ethniciste.Space for expression and discussion forums are media meet individuals with varied opinions and affiliations. It is to observe the role of communicative device and how its members wear: they prefer the conversational dimension or advertising? What is the nature of public space and exchanges that take place? Statistical analysis and content of emails reveals a group interactional space where advertising outweighs sociability, and a degraded public speech marked by miscommunication and a drift ethnocentric. (shrink)

« Il y a 9 mois, pour que les choses changent et après avoir travaillé sur mon sujet depuis plus de 15 ans, je fais le choix d'abandonner mon confort en devenant (bénévolement) la nouvelle déléguée nationale à l'Environnement chez Les Républicains. Je l'ai accepté dans le but unique de porter mes convictions. J'y ai proposé un programme précis, destiné à être appliqué. Puis je suis partie en campagne pour les régionales et j'ai été élue vice-présidente au développement durable, à (...) l'énergie et à la mer en PACA. J'ai la volonté de transformer ma région en un laboratoire d'idées. Je suis déterminée pour qu'elle devienne le porte-drapeau d'une écologie qui rime avec économie. Je veux agir dans ma région sans langue de bois, faire progresser l'écologie en étant réaliste et cohérente. Il est temps de dire la vérité. Je veux donner les vrais chiffres, arrêter le catastrophisme, « l'écologiquement correct », ne pas faire de calcul populiste. On est en 2016, il serait temps de secouer les choses et de changer de modèle. Je suis prête à en payer le prix, ma cause en vaut la peine : des tempêtes j'en ai vu d'autres. Je veux aussi parler de la place des femmes en politique, du sexisme. De l'intérieur, je vais vous raconter ce basculement d'une vie de sportive ayant été nommée personnalité de l'année par le Times magazine, à un milieu d'hommes auxquels seule la loi impose la mixité. Je veux agir pour la qualité de notre environnement et sur nos choix énergétiques comme on monte une entreprise, avec sérieux mais sans oublier qui je suis. Osons! J'ai décidé de remettre en jeu tout ce que j'avais construit/acquis ces dernières années pour faire avancer mes convictions pour l'environnement. L'avenir me dira si le jeu en valait la chandelle. » Maud Fontenoy. (shrink)

Background In June 2016, the Parliament of Canada passed federal legislation allowing eligible adults to request Medical Assistance in Dying (MAID). Since its implementation, there likely exists a degree of hesitancy among some healthcare providers due to the law being inconsistent with personal beliefs and values. It is imperative to explore how nurses in Quebec experience the shift from accompanying palliative clients through “a natural death” to participating in “a premeditated death.” Research question/aim/objectives This study aims to explore how Quebec (...) nurses personally and professionally face the new practice of MAID and their role evolution. Research design A grounded theory design was used. Participants and research context We recruited 37 nurses who participated in or coordinated at least one MAID. Semi-structured interviews and focus groups were conducted and audiotaped. Data collection and analysis followed Strauss and Corbin steps. Ethical considerations Ethics approval was received from the investigator’s affiliated University. Participants were informed regarding the research goal, signed a written consent, and were assigned pseudonyms. Findings/results Results show that nurses experienced the wide range of paradoxe during MAID centering around the following eight elements: 1) confrontation abouth death, 2) choice, 3) time of death, 4) emotional load, 5) new Bill, 6) relationship with the person, 7) communication skills, and 8) healthcare setting. The shifting of views and values in this new role is presented by the contradiction of opposites. Conclusions A better understanding of the paradox experienced by nurses involved with MAID paves the way for the development of interventions. (shrink)

Clinical trials emerged in rapid succession as the COVID-19 pandemic created an unprecedented need for life-saving therapies. Fair and equitable subject selection in clinical trials offering investigational therapies ought to be an urgent moral concern. Subject selection determines the distribution of risks and benefits, and impacts the applicability of the study results for the larger population. While Research Ethics Committees monitor fair subject selection within each trial, no standard oversight exists for subject selection across multiple trials for the same disease. (...) Drawing on the experience of multiple clinical trials at a single academic medical centre in the USA, we posit that concurrent COVID-19 trials are liable to unfair and inequitable subject selection on account of scientific uncertainty, lack of transparency, scarcity and, lastly, structural barriers to equity compounded by implicit bias. To address the critical gap in the current literature and international regulation, we propose new ethical guidelines for research design and conduct that bolsters fair and equitable subject selection. Although the proposed guidelines are tailored to the research design and protocol of concurrent trials in the COVID-19 pandemic, they may have broader relevance to single COVID-19 trials. (shrink)

La méconnaissance du virus SARS-CoV-2 et une communication publique déficiente ont contribué à alimenter l’incertitude radicale depuis le début de la pandémie. Cette conjoncture est propice au déferlement de contre-discours dits complotistes dans les arènes numériques et autres « forums hybrides ». Les institutions publiques et médiatiques, en privilégiant une approche épistémologique basée sur le debunking, échouent à comprendre la préférence d’une frange de la population pour les vérités « alternatives » au détriment des preuves scientifiques. En analysant les formes (...) médiatiques et alèthurgiques d’un tel contre-discours, nous montrons comment il se nourrit de l’incertitude pour asseoir son pouvoir et son autorité, témoignant du retour d’une (mauvaise) parrêsia. (shrink)

Cette anthologie critique vise à établir une archéologie de la théorie de limage contemporaine, en particulier dans son versant germanophone, celui de la 'science de l'image' ou Bildwissenschaft. Pour des raisons diverses (obstacle de la langue, hermétisme des débats, dispersion des positions), cette discipline reste encore peu connue dans la sphère francophone. Pourtant, le développement exponentiel de la théorie de l'image depuis les années 1990 appelle une nouvelle cartographie des études visuelles ainsi qu'une redéfinition philosophique de l'image et de l'expérience (...) qui en découle."--Page 4 of cover. (shrink)

En France, la philosophie analytique a une place paradoxale : d’un côté, elle n’est pas pleinement intégrée au cursus académique en raison de la structure du concours de l’agrégation, mais d’un autre côté, le choix de la philosophie analytique demeure une option intellectuelle volontariste en raison de la vivacité de la phénoménologie française. Alors qu’au début des années 2000, la guerre des paradigmes philosophiques était très vive, les « nouveaux réalismes » de Quentin Meillassoux ou Jocelyn Benoist ont proposé de (...) sortir de cette alternative mortifère. Force est de constater qu’un tel mouvement n’a pas eu lieu en esthétique, sans doute parce que les pionniers de l’esthétique analytique en France – Jean-Pierre Cometti, Roger Pouivet et Gérard Genette, entre autres – ont immédiatement proposé une synthèse de la tradition analytique et de la tradition française ou continentale. Ainsi peut-on aujourd’hui parler d’une véritable esthétique analytique française, et non plus seulement d’une esthétique analytique en France. (shrink)

Originally published in 1944, this book presents a study of the life and work of Roman Catholic priest and scholar Alfred Loisy, written by fellow Modernist Maude Petre. Petre died shortly after completing this short biography, and the text begins with a note on her life by James A. Walker. This book will be of value to anyone with an interest in this important figure in the controversial Catholic Modernist movement.

À partir des deux théophanies de Nicolas de Cues et de Leibniz, qui donnent à l’homme une place privilégiée au sein du monde créé, du fait de son statut de miroir ou image vivante qui reflète ou exprime le monde dans sa totalité, et de conceptions qui pensent la présence de l’infini dans le fini, on s’interroge ici sur la conception de la connaissance comme perspective de la monade chez Leibniz et la connaissance « quo modo capere possunt » des (...) créatures connaissantes dans l’univers cusain afin de voir si se tissent des liens de filiation évidents. On se demandera enfin si le système de l’expression, chez Leibniz, qui fait que toute monade exprime l’univers tout entier – ce qui semble proche de l’idée cusaine de la mens comme miroir ou image vivante – ne dépasse pas le perspectivisme « restrictif » de la conception cusaine et n’inscrit pas la démarche leibnizienne dans un dessein beaucoup plus large, qui nécessite un tissu de relations entre les différentes monades que constitue la compossibilité. Tout mouvement de connaissance est connaissance de toutes choses, mais dans un système de relations qui précède l’existence de la monade et qui résulte du calcul du meilleur, soumis au principe de non-contradiction.Ainsi, si un héritage réel semble se dessiner entre Nicolas de Cues et Leibniz, qui place le sujet connaissant au centre de l’édifice créé par Dieu, ou Création, dans une démarche à la fois libre et dépendante du principe premier, il faut comprendre que les deux systèmes de pensée ne répondent pas tout à fait au même dessein. (shrink)

As an imperial Greek author of both cultural and stylistic interest, Aretaeus deserves to be more widely read. His most riveting disease descriptions bring before our eyes the spectacle of the human body in extreme states of suffering and dehumanization. These descriptions achieve a degree of visual immediacy and emotional impact unparalleled among ancient medical writers. This essay considers them as examples of ekphrastic rhetoric, designed to create enargeia. To intensify immediacy and impact, Aretaeus deploys a set of techniques that (...) invite the reader’s active engagement with the spectacle he describes. This engagement has the potential to generate a corporeal response that destabilizes the boundary between the body of the reader and the body in the text. The modern concept of “empathy” is perhaps too anodyne to convey the complexity of the response involved. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 121.3 (2000) 497-499 [Access article in PDF] Thomas Schmitz. Bildung und Macht: zur sozialen und politischen Funktion der zweiten Sophistik in der griechischen Welt der Kaiserzeit. Munich: Beck, 1997. 270 pp. Paper, DM 98. (Zetemata, 97) This book, which originated as a Habilitationsschrift, offers an intelligent and energetic analysis of the Second Sophistic from a sociological perspective informed by the work of Pierre Bourdieu. This (...) is not Bourdieu the Algerian sociologist of the 1960s, nor even Bourdieu the polemical critic of social anthropology of the 1970s, but the Bourdieu of the 1970s and 1980s who applied his theories of practice and symbolic capital to the analysis of language and education in such works as Homo Academicus (Paris 1984) and Ce que parler veut dire: l'économie des échanges linguistiques (Paris 1982).Schmitz is interested in the way the elites of Greek cities used education to legitimate their ruling position (chapter 2.2, "Bildung als Legitimation zur Herrschaft"). The social domination of an elite, where not based on brute force, may be presented by that elite, both to those they dominate and to themselves, as the "natural" result of certain forms of superiority. The hallmark of elite superiority in the Greek cities of the Empire was paideia. This situation may explain the general prevalence of rhetorical training among elite families, but not why some people from these families would become sophists. Schmitz demonstrates [End Page 497] correctly that performing as a sophist did not in itself procure social advancement (chapter 2.3). Instead he sees the ruling class as delegating the legitimation of its collective power to certain of its members, so that the sophists in effect performed publicly as pars pro toto (64-66). How exactly the invisible hand of class delegation made itself felt in individual life choices would require some psychological speculation, which Schmitz does not attempt here. Possibly sophists evolved from child prodigies whose early success in outperforming their peers instilled a lifelong appetite for victorious competition.Mastery of the arbitrary complexities of atticizing paideia set one apart from the underclass (chapter 3) but could also be used to set oneself apart from one's peers. Schmitz sees striving for distinction as a constant in imperial society (chapter 4) and makes good use of the posthumous vaunts of funerary inscriptions to show that for these aristocrats paideia was the medium of competition par excellence (chapter 5.1). He stresses the parallel between paideia and euergetism (65-66, 95-96, 100ff., 219-20), a form of competitive political communication that validated the ascendancy not only of the individual liturgist but also the class to which he belonged. He describes the cornucopia of opportunities for public competition that characterized imperial society (from children's encomium contests at the Pythian Games to learned symposia) but concludes that because it structured competitive impulses and enhanced participants' sense of belonging, paideia, like euergetistic competition, operated in imperial society as a centripetal as well as centrifugal force (chapter 4.5).Schmitz sees the opsimathes as a sort of bogeyman whose pedantry, laboriously acquired and gauchely displayed, educated aristocrats imagined to contrast with their own paideia, the product of an inborn superiority. Indeed in chapter 5 he uses Bourdieu to pinpoint one of the reasons that participants and educated observers put such stress on extemporaneous performance: "il leur suffit d'être ce qu'ils sont pour être ce qu'il faut être, c'est-à-dire naturellement distingués de ceux qui ne peuvent pas faire l'économie de la recherche de la distinction" (158). As Schmitz himself puts it, in an extemporaneous performance, an aristocratic sophist "zeigte er nicht, was er erlernt hatte und was er wusste, sondern was er war." Improvisation functioned as synecdoche for aristocratic supremacy.What sophists have to say about the size of the crowds they enthralled should be taken with a grain of salt. In chapter 6 Schmitz is perhaps a bit too credulous in this regard, but he rightly stresses the artful way in which... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hellenism and Empire: Language, Classicism, and Power in the Greek World, a.d. 50–250Maud W. GleasonSimon Swain. Hellenism and Empire: Language, Classicism, and Power in the Greek World, a.d. 50–250. Oxford: Clarendon Press, 1996. xii 1 499 pp. Cloth, $90.How do people who by birth, wealth, and education consider themselves entitled to leadership in their local communities conceive of their relationship to the imperial power that both authorizes and (...) limits their local autonomy? In the case of the Greek-speaking city-states under the Roman empire, language was clearly a crucial component of local and personal identity. This language, educated Greek, and the paideia that it presupposed, also served to distinguish the leading citizens of the various “Greek” cities from the shopkeepers of their streets and the peasants of their hinterlands.One thing that makes the picture confusing is the fact that “the Romans,” against whom “the Greeks” might be expected to define themselves, were likewise propertied aristocrats who professed admiration for Greek culture and in many cases put some serious effort into acquiring it themselves. So one of the things we would like to know is to what extent “Hellenism” was conceived by the ancients to be a matter of ethnicity or education. The answer is not straightforward.To be a Hellene one had to be able to display oneself as elaborately acculturated. For this particular aristocracy, the medium of elaboration was language. The artificiality of this acculturation process was concealed, as it generally is, by nearly invisible scrims designed to make the cultural look natural. Notable among these was the historical fiction that claimed for a Greek-speaking city an origin from a hero of Greek history or myth. Thus Greek aristocrats propagated themselves culturally through arduous acquisition of an elite dialect, but euphemized this process through the myth of genetic contact with the glory days. To be a Hellene was to participate in a strange charade of talking as if the Roman Empire and the Latin language did not exist. Once Roman dominance over the Mediterranean was secure, Greeks (at least in the formal literary productions that survived them) avoided talking about Rome. To say the least, this reluctance makes the Greeks’ attitude towards Rome difficult to assess. Yet this is what Swain has bravely and thoroughly set out to do.Swain’s book is in two parts. The first focuses on the role of language in [End Page 307] forming the identity of elite Greeks in the Second Sophistic (a period of literary renaissance lasting approximately from the mid-first to the mid-third century a.d.); the second examines what the chief Greek writers of that period had to say about Rome. Chapter 1 discusses the language consciousness of the Greek elite, who on formal occasions eschewed the dialect in common use (koine) to speak and write a belletristic Attic modeled on the great stylists of the past. Ironically, the “Asian”/“Attic” antithesis, with its conservative moral and political overtones, originally developed as part of Roman stylistic debate (24). We see it in Cicero, and in Dionysius of Halicarnassus, who functioned in effect as an apologist for Roman rule because Roman rule ensured that the right sort of people retained control of local government in the Greek cities. Dionysius in his historical writing went to elaborate lengths to show that Rome was really a Greek city on the Isocratean (nondemocratic) model (26). It is interesting to speculate why subsequent authors did not follow this approach. Perhaps, once their dominance in their cities was firmly secured by Rome’s hegemony, Greek aristocrats preferred to avert their gaze from the system that propped them up, and to elaborate instead the fiction that it was their Greekness that entitled them to effortless success.To explain the “repristinization” of linguistic features in the Atticizing movement Swain offers an interesting survey of the role of katharevousa in modern Greece (35–40). (There is also of course the phenomenon of “Oxford English,” which Fellows of All Souls are perhaps disinclined to pursue.) Chapter 2 discusses how purism worked out in practice (Favorinus, Lucian, Athenaeus, and some lexicographers). A test case: Galen practiced “purism... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:...

Le diptyque « Corps/Guerre(s) » s’impose comme une problématique essentielle au cœur du renouvellement de la connaissance du phénomène guerrier. La réflexion autour de la corporéité de la guerre a ouvert de nouveaux territoires afin de repenser l’expérience guerrière, notamment par une réévaluation des expériences collectives et intimes des violences. Les deux numéros de la revue Quasimodo s’inscrivent dans cet axe – au travers d’une démarche comparatiste, pluridisciplinaire et chronologique...

The nature of poetic truth, and of the belief claimed by poetry, has become for many thinkers a question of keener interest through the discussions of Dr. I. A. Richards. In a recent article in this Journal,1 Dr. Helen Wodehouse has expressed her own view, elicited in relation to that of Dr. Richards, concerning truth in poetry. She urges that “a great poem seems sometimes centrally to be showing us the full measure and nature of some aspect of the actual (...) world.” Our response involves essentially an element of belief in something revealed as rooted in reality, laying necessity upon the poet; even though that belief may not attach to all that the poet accepted as fact, and though we may be unable to formulate in reflective terms the nature of the truth discerned. (shrink)

By the time Baudelaire starts his work-in-progress prose-poems project, the Petits Poëmes en prose, also known as Le spleen de Paris,1 the poor, a recurrent protagonist of these short narratives, have already achieved a successful literary career of three decades. This evolution has mainly taken place in the rising genre of the novel, which, from the 1830s onward, interacts with an emerging mass public, whether one thinks of Dickens' Oliver Twist; or, the Parish Boy's Progress, the Newgate novels, Eugène Sue's (...) likewise widely popular Les mystères de Paris, George Sand's La mare au Diable or Francois le Champi. At that time, Hugo's masterpiece, Les... (shrink)

Le terme de style n’est pas conceptualisé explicitement par Foucault, quoiqu’il apparaisse au fil de toute son œuvre. Dans le texte qu’il consacre au Rêve et l’existence de Binswanger, Michel Foucault est encore fortement influencé par la phénoménologie et l’existentialisme : le style y est défini comme le moment où l’expression est effectivement adressée à quelqu’un, et cherche à se faire comprendre. Le style est donc encore compris selon les coordonnées phénoménologiques de la subjectivité et de l’être-au-monde. Dans la période (...) structuraliste des Mots et les choses et de L’archéologie du savoir, le style au sens strict caractérise au contraire un a priori historique anonyme. La difficulté, que ne parvient pas totalement à résoudre Foucault dans sa conférence sur l’auteur à la Société française de philosophie, est alors de comprendre comment un individu peut inaugurer un style de savoir ou de discours. C’est dans l’Histoire de la sexualité que Foucault parvient à articuler critique et généalogie de la subjectivité à travers le concept de style : avec l’idée d’une stylistique de l’existence, Foucault ne pense plus le style comme l’expression d’un sujet ou comme une simple marque anonyme et collective, mais comme l’opérateur d’une subjectivation par la recherche d’une excellence éthique substantielle. Cette conceptualisation foucaldienne du style, dans les années 1980, doit être mise en perspective avec les textes militants du philosophe, où la recherche d’un « style de vie homosexuel » est un enjeu qui dépasse la simple obtention de droits. (shrink)

En 1990, Georges Didi-Huberman, filósofo e historiador del arte contemporáneo, anuncia que va a elaborar una «estética del síntoma». La expresión está cargada de consecuencias epistemológicas. Nos proponemos exponer aquí las claves de tal filosofía del arte y aclarar los problemas que plantea. ¿Cuáles son, según Didi-Huberman, los síntomas de las imágenes? Antes de responder a esta pregunta es preciso hacer un rodeo por el pensamiento crítico de Freud mostrando lo que es para él un síntoma y evocando sobre todo (...) la figura de la histeria. El concepto de síntoma, tomado en su acepción freudiana y reactualizado en los confines de la obra de arte, permite a Didi-Huberman hacer ver de qué forma compleja significaciones heterogéneas pueden resumirse, articularse en una imagen. Designa esta articulación de sentidos mediante la noción de síntoma, cuyo «pan» es una circunstancia particular. Retomando los análisis de Didi-Huberman sobre la pintura de Fra Angelico, mostramos todo el poder de los síntomas de la pintura y la apertura epistemológica que imponen a los teóricos del arte. (shrink)

This paper investigates sun‑dried mudbrick architecture in the Minoan Palace at Malia on the north coast of Crete (Greece), excavated and studied by the French School at Athens since the beginning of the 20th century. Macroscopic study of the standing architectural remains is combined with geochemical (pXRF and XRD) and petrographic analyses of a selection of mudbrick samples in order to explore patterns and variations in bricklaying, mudbrick recipes, manufacturing practices and mudbrick performance throughout the Pre‑, Proto‑ and Neopalatial periods (...) (2450-1430 BCE). The microscopic composition of the mudbricks highlights the consistent procurement of local raw materials, despite marked differences in macroscopic composition related to varying manufacturing processes that impacted mudbrick performance. This diversity is important enough to indicate the completion of the Neopalatial building project by separate teams of builders, whose skills seem to have varied markedly. The participation in the Neopalatial building project of specialised mudbrick ‘master’ builders is attested but the workforce was also drawn from the site’s inhabitants who had the requisite knowledge to produce standing, though significantly less‑well performing, mudbrick walls. (shrink)

¿Es posible un decálogo del agua en la era de la globalización y la liberalización de todos los mercados y recursos naturales? Maude Barlow así lo cree y nos propone 10 principios básicos para mantener un equilibrio del agua entre las necesidades humanas y el mundo natural. El agua no puede concebirse simplemente como un recurso explotable, sino como un patrimonio del planeta y para las próximas generaciones. Los 10 principios de Barlow, más que un código, representan una invitación a (...) pensar la sustentabilidad a partir de lo local. (shrink)

This article analyses the work of the twentieth-century late modernist Samuel Beckett, in light of the turn-of-the-century anti-rationalist Henri Bergson and the eighteenth-century neoclassicist Samuel Johnson. What unites these three very different thinkers is a concern over habitual, automatic and involuntary behavior, which in all three cases has a distinctly neurological dimension. Beckett’s writing explores the Bergsonian notion, informed by medicine and experimental psychology, of the limitations of agency, of “the deep-seated recalcitrance of matter,” and of the human as always (...) already inflicted by the mechanical, a fact that is poignantly highlighted by the case of Samuel Johnson. Through his encounter with Johnson, Beckett registers a paradigm shift in the understanding of subjectivity. Whereas Bergson aims, throughout his career, to contest the mechanical, habitual and automatic that threaten to encrust themselves upon the living, in Beckett’s often uncannily Johnsonian writing, the habitual and the automatic become progressively more central, until in the late works, habit and mechanical behavior constitute a tenuous, fraught and primitive ontology, the residues of an agential self. (shrink)

Résumé On interprète fréquemment 4’33’’ comme une performance visant à remettre en cause la notion d’œuvre musicale. Or plusieurs écrits de Cage soulignent qu’il est plus difficile de se débarrasser du répertoire que de l’œuvre : si la « musique contemporaine » ne forme pas d’œuvres musicales, elle finit toujours par être listée dans un répertoire. La mycologie donne au compositeur l’exemple d’un autre répertoire, n’interdisant pas une vie musicale spontanée.

Despite the rapid adoption of technology in human resource departments, there is little empirical work that examines the potential challenges of algorithmic decision-making in the recruitment process. In this paper, we take the perspective of job applicants and examine how they perceive the use of algorithms in selection and recruitment. Across four studies on Amazon Mechanical Turk, we show that people in the role of a job applicant perceive algorithm-driven recruitment processes as less fair compared to human only or algorithm-assisted (...) human processes. This effect persists regardless of whether the outcome is favorable to the applicant or not. A potential mechanism underlying algorithm resistance is the belief that algorithms will not be able to recognize their uniqueness as a candidate. Although the use of algorithms has several benefits for organizations such as improved efficiency and bias reduction, our results highlight a potential cost of using them to screen potential employees during recruitment. (shrink)

Ubiquitination plays a central role in the regulation of stem cell self‐renewal, propagation, and differentiation. In this review, the functions of ubiquitin dynamics in a myriad of cellular processes, acting along side the pluripotency network, to regulate embryonic stem cell identity are highlighted. The implication of deubiquitinases (DUBs) and E3 Ubiquitin (Ub) ligases in cellular functions beyond protein degradation is reported, including key functions in the regulation of mRNA stability, protein translation, and intra‐cellular trafficking; and how it affects cell metabolism, (...) the micro‐environment, and chromatin organization is discussed. Finally, unsolved issues in the field are emphasized and will need to be tackled in order to fully understand the contribution of ubiquitin dynamics to stem cell self‐renewal and differentiation. (shrink)