Purpose: The purpose of this article was to compare different modes of feedback on 30 min cycling time-trial performance in non-cyclist’s and cyclists-triathletes, and investigate cyclists-triathlete’s information acquisition.Methods: 20 participants performed two 30 min self-paced cycling time-trials with either a single feedback or multiple feedback. Cyclists-triathlete’s information acquisition was also monitored during the multiple feedback trial via an eye tracker. Perceptual measurements of task motivation, ratings of perceived exertion and affect were collected every 5 min. Performance variables and heart rate (...) were recorded continuously.Results: Cyclists-triathletes average power output was greater compared to non-cyclists with both multiple feedback. Whereas, cyclists-triathletes 30 min cycling time-trial performance was impaired with multiple feedback compared to single feedback. Cyclists-triathlete’s primary and secondary objects of regard were power and elapsed time. However, total glance time during multiple feedback decreased from the first 5 min to the last 5 min.Conclusion: Cyclists-triathletes indoor 30 min cycling TT performance was impaired with multiple feedback compared to single feedback. Whereas non-cyclist’s performance did not differ between multiple and single feedback. Cyclists-triathletes glanced at power and time which corresponds with the wireless sensor networks they use during training. However, total glance time during multiple feedback decreased over time, and therefore, overloading athletes with feedback may decrease performance in cyclists-triathletes. (shrink)

In view of recent studies that identified certain interest groups as potential whistleblowers, we propose an integrative conceptual framework to examine whistleblower behavior by whistleblower type. The framework, dubbed the whistleblowing triangle, is modeled on the fraud triangle and is comprised of three factors that condition the act of whistleblowing: pressure, opportunity, and rationalization. For a rich examination, we use a qualitative research framework to analyze 11 whistleblowing cases of corporate financial statement fraud in Canada that were publicly denounced between (...) 1995 and 2012. Our analysis indicates that whistleblowers are not only insiders but also outsiders [financial analysts, auditing firms, journalists, politicians, customers, and investors]. It also suggests that a dynamic relation may exist between whistleblowers. In addition, our findings show that most whistleblowers opt for external channels when they fail to receive an adequate response from management, seek media exposure, are interested in financial benefits resulting from the act of whistleblowing, or are interested in protecting their investment. Lastly, we propose categorizing whistleblowers into four conceptual types: protective, skeptical, role-prescribed, and self-interested. (shrink)

The goal of this study is to explore the cultural worldview of the prominent contemporary Arab poet and critic, Adonis (b. 1935). Adonis was one of the first thinkers to question the notion of tura>th (cultural heritage) and to consider it the main cause behind the backwardness of the Arab people of today. Better known as a poet, Adonis’s role as a cultural critic deserves to be highlighted. The present study aims to remedy this by analyzing and criticizing his position (...) on tura>th which was based on a deconstructive reading of foundational texts. His goal was to prove that tura>th was illogical and a hindrance to modernity or creativity. To better understand Adonis’s view on tura>th , this study investigates it against his intellectual and ideological background, and analyzes it in the light of primary texts. It concludes that, as a secular deconstructionist, Adonis sees inherited tura>th as a “text” retaining a static/dynamic dualism, and tries to show that the static elements of tura>th , which always appear stable, logical and capable of achieving progress, actually make it otherwise. He argues that divine revelation is responsible for the predominance of the static aspect of tura>th and hence represents an obstacle to human creativity and progress. For this reason, it must be deconstructed, paving the way for replacement of the static, i.e., religious elements, with dynamic or secular elements, which alone can enable the reconstruction of civilization. But, in the process, Adonis may, by replacing the religious with the secular, merely be setting in place a new static dimension. (shrink)

In the light of postmodern debates in anthropology, ethnography offers anthropologists new ways of representing their objects of study. The politics involved in the production and consumption by feminist scholars and activists of women's representations in the Arab world, and Egypt specifically, provides the starting point of this article. Using an ethnographic text examining manifestations of ‘Islamic Feminism’ in Egypt, I explore problems in addressing the subject of veiling – a continuous favourite among researchers. Grappling with stereotypes, assumptions and pre-interpretations (...) based on what we read before going to the field and the questions we formulate in our minds, I look towards strategies of engagement with research subjects where anthropologists can express their commitments to them. Research ethics and reflexivity offer no formulaic guarantees of better representations, but pave the way towards understanding one's motivations and urges ethnographers to examine the impact of their work, both on the immediate community, and with regard to larger power politics. Given the fluid nature of identities and the relative fixedness of representations, solutions do not appear in abundance. Working outside of unnecessary dichotomies and searching for incongruities presents interesting possibilities for future ethnographic research. (shrink)

In a number of very influential publications, Epstein and Hoover (among other authors) have recently argued that a thoroughly micro-foundationalist approach towards economics is unconvincing for metaphysical reasons. However, as we show in this article, this metaphysical/social ontological approach to the debate fails to resolve the status of micro-foundations in the practice of economic modelling. To overcome this, we argue that endogenizing a model—that is, providing micro-foundations for it—correlates with making that model more complex. Specifically, we show that models with (...) more micro-foundations tend to have more parameters or variables. This matters, as there are well-established methodological reasons for preferring models with fewer parameters or variables—ceteris paribus. We therefore conclude that, from a practice-based point of view, micro-foundations are only defensible to the extent that they significantly improve the ability of the relevant model to fit the data of interest. In this way, we arrive at a practice-based, methodological reconceptualization of the debate surrounding the need for micro-foundations in economics. (shrink)

Earlier this year, the U.S. Department of Health and Human Services announced its intent to strengthen enforcement of legal protections for health care providers' conscience rights. It proposed regulations that would give the DHHS Office of Civil Rights greater authority to ensure that recipients of federal funding comply with federal conscience laws. This recent development creates an opportunity for scholars and policy‐makers to revisit the perennial debate about whether and how law should protect health care providers' rights of conscience. Arguments (...) about who should be protected, what actions should be protected, and whether there should be any limitations on the exercise of conscience rights have brought us no closer to a resolution. However, there is one remaining avenue for analysis that has, surprisingly, received very little attention—the question of how providers are protected, and from what consequences. Existing U.S. conscience laws immunize health care providers from a wide range of adverse consequences—including civil liability, criminal prosecution, administrative penalties, adverse action by employers, and discrimination by private actors, among others. However, academic and public policy debates rarely acknowledge the breadth of these protections. It is essential to disentangle this network of possible protections. (shrink)

This paper investigates the formation and propagation of wavefunction `branches' through the process of entanglement with the environment. While this process is a consequence of unitary dynamics, and hence significant to many if not all approaches to quantum theory, it plays a central role in many recent articulations of the Everett or `many worlds' interpretation. A highly idealized model of a locally interacting system and environment is described, and investigated in several situations in which branching occurs, including those involving Bell (...) inequality violating correlations; we illustrate how any non-locality is compatible with the locality of the dynamics. Although branching is particularly important for many worlds quantum theory, we take a neutral stance here, simply tracing out the consequences of a unitary dynamics. The overall goals are to provide a simple concrete realization of the quantum physics of branch formation, and especially to emphasise the compatibility of branching with relativity; the paper is intended to illuminate matters both for foundational work, and for the application of quantum theory to non-isolated systems. (shrink)

Recent work has shown that preschool-aged children and adults understand freedom of choice regardless of culture, but that adults across cultures differ in perceiving social obligations as constraints on action. To investigate the development of these cultural differences and universalities, we interviewed school-aged children (4–11) in Nepal and the United States regarding beliefs about people's freedom of choice and constraint to follow preferences, perform impossible acts, and break social obligations. Children across cultures and ages universally endorsed the choice to follow (...) preferences but not to perform impossible acts. Age and culture effects also emerged: Young children in both cultures viewed social obligations as constraints on action, but American children did so less as they aged. These findings suggest that while basic notions of free choice are universal, recognitions of social obligations as constraints on action may be culturally learned. (shrink)

Ce texte est tiré de la thèse de doctorat de Nadia Taïbi, présentée à l'Université Jean Moulin Lyon 3, le 29 octobre 2007, sous la direction de Jean-Jacques Wunenburger : L'expérience ouvrière de Simone Weil. La philosophie au travail, pp. 28-33. N'ayant pas pu joindre Nadia Taïbi pour lui demander son autorisation, nous espérons qu'elle ne nous en tiendra pas rigueur. 1.1.2. La pensée comme résistance L'expérience de la vie d'usine telle que Simone Weil la traduit nous paraît (...) révéler ce qu'il faut - Philosophie – Nouvel article. (shrink)

This article conceptualizes corporate accountability under international law and introduces an analytical framework translating corporate accountability into seven core elements. Using this analytical framework, it then systematically assesses four models that could be used in a future business and human rights treaty: the United Nations Guiding Principles on Business and Human Rights model, the Universal Declaration of Human Rights model, the progressive model, and the transformative model. It aims to contribute to the BHR treaty negotiation process by clarifying different options (...) and possible trade-offs between them, while taking into account political realities. Ultimately, the article argues in favour of the BHR treaty embracing a progressive model of corporate accountability, which combines ambitious development of international law with realistic prospects of state support. (shrink)

Recent work suggests a strong connection between intuitions regarding our own free will and our moral behavior. We investigate the origins of this link by asking whether preschool-aged children construe their own moral actions as freely chosen. We gave children the option to make three moral/social choices (avoiding harm to another, following a rule, and following peer behavior) and then asked them to retrospect as to whether they were free to have done otherwise. When given the choice to act (either (...) morally or immorally), children avoided harm and abided by rules, but they endorsed their freedom to have done otherwise. When choice was restricted by adult instruction, children did not endorse their free choice and indicated feeling constrained by moral obligation in their explanatory responses. These results suggest that children believe that their moral actions afford free will, but this belief is dependent on their experience of choice. (shrink)

The COVID-19 emergency has hit the whole world, finding all countries unprepared to face it. The first studies focused on the medical aspects, neglecting the psychological dimension of the populations that were forced to face changes in everyday life and in some cases to stay forcedly at home in order to reduce contagion. The present research was carried out in Italy, one of the countries hardest hit by the pandemic. The aim was to analyze the perception of happiness, mental health, (...) and the sense of loneliness experienced by adults during the lockdown due to the COVID pandemic. Specifically, the variables will be examined in relation to gender difference, living alone, with partner, or with partner and children. The research followed a quantitative approach using an online questionnaire. The project involved 1100 subjects from whom 721 participants were extrapolated. Of them, 17.3% claimed to live alone, 39.5% with their partner, and 43.1% with their partner and children. The results show that people in general experienced a lower level of happiness and mental health and higher levels of loneliness compared to normative sample. The lockdown and pandemic condition due to COVID-19 seems to have canceled the gender differences in the perception of happiness and mental health, while it seems to have increased the perception of loneliness experienced by males compared to the pre-pandemic condition. In addition, those who lived alone perceived a greater level of loneliness than those who lived with their partner or partner and children. Unexpectedly, no significant differences emerged regarding the level of happiness and mental health between those who had direct contact with the virus and those who did not. These data should make political decision-makers reflect on the need to pay more attention to the implications that such drastic measures as a lockdown can have on people’s psychological well-being. (shrink)

Consumer-targeted sleep tracking applications (STA) that run on mobile devices (e.g., smartphones) promise to be useful tools for the individual user. Assisted by built-in and/or external sensors, these apps can analyze sleep data and generate assessment reports for the user on their sleep duration and quality. However, STA also raise ethical questions, for example, on the autonomy of the sleeping person, or potential effects on third parties. Nevertheless, a specific ethical analysis of the use of these technologies is still missing (...) so far. The aim of the current analysis is to identify the characteristics of sleep tracking apps and to explore the specific ethical aspects associated with this form of self-tracking. Firstly, the field of mobile health applications was screened for STA to explore their typical functions and target user groups. Secondly, an ethical analysis was conducted focusing on the three ethical dimensions: (1) medicalization, (2) vulnerability, and (3) relationality. The analysis indicates that these three normative dimensions are decisive for assessing STA and that the ethical profile of this technology varies greatly depending on the respective user group. As the three dimensions medicalization, vulnerability, and relationality play a distinguishing role in the use of STA, they should be especially addressed in responsible development and implementation of STA. In addition, the analysis helps to evaluate the use of STA, in terms of different risks for specific user groups, the sensitive contexts of usage, and potential interference with the intimacy of third parties. (shrink)

Se realizó un diagnóstico de la autonomía biótica en pacientes oncológicos, evidenciando que la mayoría no conocen, y no comprenden la carta de CI afectando la autonomía bioética. Ante esta problemática este proyecto crea dos cuadernillos uno para niños y uno para adultos. Estos cuadernillos parten y responden al reconocimiento de la condición del paciente, sus afectaciones cognitivas y emocionales, su nivel de escolaridad y su nivel de comprensión lectora. Los cuadernillos centrados en estrategias de comprensión lectora, incluyen actividades dialógicas (...) y de reconocimiento emocional para apoyar los procesos de comprensión del CI. (shrink)

Le décryptage du génome humain autorise désormais une manipulation du vivant humain. Mû par un souci de perfection, l'homme exploite aujourd'hui ce qui participe à son essence même, son génome. La diversité intraspécifique humaine s'en trouve perturbée, la vulnérabilité génétique augmentée. Le droit se trouve donc investi d'un rôle : préserver la nature humaine. Dès lors, faut-il penser d'autres voies pour prémunir notre humanité contre les risques d'une manipulation irréfléchie de notre génome.

Brian Epstein has recently argued that a thoroughly microfoundationalist approach towards economics is unconvincing for metaphysical reasons. Generally, Epstein argues that for an improvement in the methodology of social science we must adopt social ontology as the foundation of social sciences; that is, the standing microfoundationalist debate could be solved by fixing economics’ ontology. However, as I show in this paper, fixing the social ontology prior to the process of model construction is optional instead of necessary and that metaphysical-ontological commitments (...) are often the outcome of model construction, not its starting point. By focusing on the practice of modeling in economics the paper provides a useful inroad into the debate about the role of metaphysics in the natural and social sciences more generally. (shrink)

Increasingly organizations have dedicated systems and personnel (recipients) to receive and handle internal whistleblower reports. Yet, the complexity of handling whistleblower reports is often underestimated, and there is a dearth of literature that attempts to describe or analyse the challenges internal recipients face. This paper uses an agency theory inspired lens to provide insight into the complexity of internal whistleblowing, with the aim to identify focal points for improving internal whistleblowing processes. We conceive of internal recipients as agents of two (...) principals in the event of whistleblowing: owner/top management as well as whistleblowers. We identify sources of agency problems and agency costs within these double-agent relationships. We provide avenues for solving these problems and reducing the agency costs. We close by offering paths for future research. (shrink)

When individual patients' medical decisions contribute to population-level trends, physicians may struggle with how to promote justice while maintaining respect for patient autonomy. This article argues that this tension might be resolved by using the informed consent conversation as an opportunity to position patients as societal stewards.

Die deutschen Richtlinien zur Lebertransplantation sehen vor, dass Patient*innen mit alkoholbedingten Lebererkrankungen in der Regel eine sechsmonatige Karenz nachweisen müssen, bevor sie auf die Warteliste für eine Lebertransplantation aufgenommen werden können. Die international weit verbreitete Karenzregel wurde von Beginn an sehr kritisch diskutiert, da hiermit Patient*innen eine wirksame und potentiell lebensrettende Therapie zumindest vorübergehend vorenthalten wird. Sie kommt in der Praxis einer Eingrenzung der Indikation zur Lebertransplantation gleich. Aus der medizinischen Fachliteratur lassen sich vier Interpretationsrahmen rekonstruieren, die mittels Herausstellung bestimmter (...) Aspekte eine jeweils unterschiedliche Wahrnehmung und Konzeptualisierung der sechsmonatigen Karenzregel begründen. Diese sprachlich vermittelten Deutungsmuster werden von Akteur*innen zur Eingrenzung der Indikation zur Lebertransplantation genutzt. Innerhalb dieser Interpretationsrahmen wird die sechsmonatige Karenzzeit jeweils 1) als diagnostisches Werkzeug zur Bestimmung der Regenerationsfähigkeit der Leber, 2) als prognostisches Werkzeug zur Bestimmung der Erfolgsaussichten einer Transplantation, bzw. 3) zur Bestimmung des Trinkverhaltens nach Transplantation dargestellt. In einem weiteren Rahmen wird die Karenzregel 4) als Ausdruck einer Verpflichtung zur Vermeidung von gesundheitsschädlichem Verhalten interpretiert. Aus diesen vier Interpretationsrahmen ergeben sich unterschiedliche ethische Fragestellungen, die eine systematische ethische Beurteilung der Karenzregel ermöglichen. In den ersten drei Interpretationsrahmen wird wiederum selbst die Frage nach der medizinischen Indiziertheit der Karenzregel aufgeworfen. (shrink)

BackgroundThe German guidelines for liver transplantation stipulate that every patient with alcohol-related liver disease needs to prove evidence of a 6-month abstinence period before they can be admitted to the waiting list for liver transplantation. This internationally widespread abstinence rule has been criticised as it prevents patients at least temporarily from receiving an effective and potentially life-saving therapy. This poses the question of how this abstinence rule is depicted and justified by transplantation professionals.ArgumentsIn case of the 6‑month abstinence rule, guidelines (...) are used as a tool for rationing health care. Four frames of interpretation can be reconstructed from the ethical and medical literature. Each linguistically mediated frame offers a different representation of the 6‑month abstinence rule. According to these different framings, the 6‑month waiting period is depicted (1) as a diagnostic tool to determine the regenerative capacity of the liver, (2) as a prognostic tool to determine the prospects of success of a transplantation, and (3) to determine the drinking behaviour after transplantation. In a further context, the abstinence rule (4) is interpreted as an expression of an obligation to avoid behaviour harmful to health.ConclusionThese four frames provide linguistically mediated patterns of interpretation that are used by different actors to limit the indication for liver transplantation. They give rise to different ethical questions that allow a systematic ethical assessment of the 6‑month abstinence rule. (shrink)

Résumé La situation interculturelle des jeunes issus de familles d’origine nord-africaine installées en France pose les problèmes de l’identité et des liens qui unissent les membres de la fratrie. À travers l’expérience d’une psychothérapie familiale et quelques résultats d’une étude menée sur les stratégies identitaires utilisées par les jeunes nés de parents nord-africains, l’article témoigne des différences qui existent dans la gestion des apports culturels entre les garçons et les filles dans les familles maghrébines, de l’importance de la fratrie comme (...) espace de médiation potentiel et des liens fraternels à mobiliser dans les dispositifs thérapeutiques familiaux. La création d’un dispositif de soin prenant en compte des approches diachroniques et synchroniques a ainsi permis d’appréhender et de dénouer les conflits dans la fratrie confrontée à la complexité des situations interculturelles. (shrink)

Résumé La situation interculturelle des jeunes issus de familles d’origine nord-africaine installées en France pose les problèmes de l’identité et des liens qui unissent les membres de la fratrie. À travers l’expérience d’une psychothérapie familiale et quelques résultats d’une étude menée sur les stratégies identitaires utilisées par les jeunes nés de parents nord-africains, l’article témoigne des différences qui existent dans la gestion des apports culturels entre les garçons et les filles dans les familles maghrébines, de l’importance de la fratrie comme (...) espace de médiation potentiel et des liens fraternels à mobiliser dans les dispositifs thérapeutiques familiaux. La création d’un dispositif de soin prenant en compte des approches diachroniques et synchroniques a ainsi permis d’appréhender et de dénouer les conflits dans la fratrie confrontée à la complexité des situations interculturelles. (shrink)

The human genome is commonly regarded as a ‘natural’ connection between all human beings, as it has been handed down to us by our predecessors. As such, it is believed to represent common heritage of humanity, e.g. a resource of outstanding value that should be the object of special protection and international concern. Some critics argue that germline manipulation would disrupt this natural heritage and that we have a duty to preserve the integrity of the human germline. However, a closer (...) look reveals that the concept of common heritage of humanity does not necessarily imply the impermissibility of germline manipulation. If it is restricted to the prevention of severe diseases, germline manipulation does not represent a threat to the unity and identity of the human species, even though this would create a new form of relationship between human beings, namely that between a designer and a genetically designed person. (shrink)

ABSTRACT This article investigates the presence of heterodiscourse in narratives of oral tradition. Therefore, the theoretical foundation is based on the Bakhtinian perspective, which understands the discourse, in the literary narratives, as marked by heterodiscursivity, evidencing a diversity of social voices that signal ways of understanding and points of view about the world. The analysis of the corpus, composed of two narratives from the oral tradition, points out, therefore, that the voices of the narrator, of the traditional storytellers and of (...) the characters appear in constant dialogicity with the social voices, guided by axiologies, positions and evaluative centers of social, cultural and historical order. The study thus found ways of reflecting and refracting the events of existence, moral frameworks that guide them and the understanding of ways of being and acting in concrete situations of life in society, in line with the dialogic assumptions of the research. (shrink)

The COVID-19 pandemic has led to an increase in an array of mental health problems. Previous research has shown that media exposure to stressful situations is often related to anxiety and stress. However, given that most existing work has used cross-sectional designs, less is known about the interplay of media exposure and worry as they unfold during sustained exposure to a collective stressor. The current study examined bidirectional associations between COVID-related worry and media consumption over a three-month period. Participants were (...) 87 community adults, the majority of whom were recruited from communities heavily impacted by the COVID-19 pandemic. For three consecutive months, participants asked to indicate how much time they spent worrying and consuming news about the COVID-19 pandemic on a scale from 1 to 5. Cross-lagged analyses revealed that Pandemic Worry at Month 1 predicted increases in Pandemic Media Consumption at Month 2, which in turn predicted increases in Pandemic Worry at Month 3. Findings suggest that media consumption may be a maladaptive coping strategy that has the iatrogenic effect of increasing worry. Clarifying the causal associations between anxiety-perpetuating processes and media consumption may have important clinical implications for understanding and treating mental health during health pandemics. (shrink)

Moroccan congregational mosques are equipped with a minbar (pulpit) which is used for the Friday sermon. Many mosques in Morocco are also equipped with one or more smaller chairs, which differ in their form and function from the minbar. These chairs are used by professors to give regular lectures to students of traditional education, and by scholars to give occasional lectures to the general public. This tradition of the professorial chair was probably introduced to Morocco from the Middle East in (...) the thirteenth century. Most of the existing chairs in Morocco seem to date from the nineteenth and twentieth centuries, and they continue to be made and used today. The chairs always have two steps, a seat, a backrest and armrests. This form probably evokes the original minbar of the Prophet in Medina, which had two steps and a seat, and this is one of many aspects of the conservatism and se parate evolution of Moroccan Malikism. (shrink)

Mitotic entry and exit are switch‐like transitions that are driven by the activation and inactivation of Cdk1 and mitotic cyclins. This simple on/off reaction turns out to be a complex interplay of various reversible reactions, feedback loops, and thresholds that involve both the direct regulators of Cdk1 and its counteracting phosphatases. In this review, we summarize the interplay of the major components of the system and discuss how they work together to generate robustness, bistability, and irreversibility. We propose that it (...) may be beneficial to regard the entry and exit reactions as two separate reversible switches that are distinguished by differences in the state of phosphatase activity, mitotic proteolysis, and a dramatic rearrangement of cellular components after nuclear envelope breakdown, and discuss how the major Cdk1 activity thresholds could be determined for these transitions. (shrink)

Introduction: "are you a feminist?" -- Three waves of feminism -- All things equal -- Violence against women -- Sex and beauty -- Reproductive justice -- What's next? -- Feminist terms -- Source notes -- Selected bibliography -- For further information -- Index.

The practice of Islamic veiling has over the last ten years emerged into a popular site of investigation. Different researchers have focused on the various significations of this bodily practice, both in its gendered dimensions, its identity components, its empowering potentials, as a satorial practice or as part of a broader economy of bodily practices which shape pious dispositions in accordance with the Islamic tradition. Lesser, however, has this been the case for the practice of not veiling or unveiling. If (...) and when attention is accorded to the latter, it is often grasped as a product of integration or an effect secular governmentality, but only rarely as a bodily practice. Drawing on narratives of second generation secular and religious Maghrebi Muslims in Belgium, this paper pursues this second perspective by examining to which extent not-veiling can be understood as a technique of the self (Foucault) that is functional to shaping a liberal (Musilm) subject. While a first part of this article will unpack the ethical substance of such discursive interrogations and point to the ways in which they are intertwined with the enactment of a liberal self, the second part will examine the embodied contours of this problematization, which appeared through the labour upon one's affect and bodily dispositions that this refusal of the hijab, or the act of unveiling, implies. (shrink)

Si la mort de l’être cher constitue une séparation absolue qui confronte à un vécu subjectif de deuil, elle fait également l’objet d’une « prise en charge » par la société au travers de conduites collectives que l’auteur de cet article, sociologue, se propose d’observer et d’interroger. Quels interdits une communauté ou une tribu peut-elle imposer aux personnes en deuil afin d’éviter le risque de chaos social? Comment la loi détermine-t-elle, dans une famille, ceux qui deviendront des héritiers? Cet article (...) livre une réflexion adossée à des données anthropologiques et étayée de références littéraires et cinématographiques. Il montre notamment en quoi les séparations et les appropriations mises en œuvre par les héritiers sont tout autant symboliques que matérielles et les amènent, en même temps qu’ils décomposent et reconstruisent l’identité du défunt, à affirmer leur propre identité. (shrink)

Стаття актуалізує проблему антропологічних вимірів музичного мистецтва на основі впливу естетичної емоції. Робоча гіпотеза розвідки ґрунтується на трьох позиціях: генезис звукоемоційних комплексів убачається в емоційному тлумаченні; модусом антропології музики є феномени, що закладені як глибинна структура в розвитку європейської культури в історичній перспективі та в сьогоденні; музичне мистецтво моделює за допомогою інтонаційної мови ціннісне багатство, логіку й динаміку людського світовідношення, організує духовне спілкування між людьми й поколіннями.

On September 1 st 2017, Pope Francis and the Ecumenical Patriarch Bartholomew issued a Joint Message for the World Day of Prayer for Creation. The gesture reveals the church’s efforts “to breathe with two lungs” on the urgent matter of climate change and ecological sustainability. But, the church leaders have also insisted on a philosophical and religious reflection on technology if humanity is to take responsibility for the environment. In particular, they have sought to correct the wrong interpretation of the (...) biblical imperative to “have dominion over” the creatures of the Earth and to “subdue it” that for centuries has condoned ecological abuse, in particular in the name of technological progress. In this paper, I propose a theological reflection on Homo technologicus through the writings of the seventh century monk Maximus the Confessor and the twentieth century Catholic priest Romano Guardini. Maximus offers a systematic account of human techne as reflecting the mark of sin, while being God’s gift to assist us in stewarding creation. Guardini offers a challenging argument for the moral nature of technology in our times. In an age where technology extends human power, even as it seemingly takes on a life of its own, Maximus’ and Guardini’s insights on the “technological human” offer a renewed Christian anthropology that, in the tradition of natural law reasoning, can ground a global ethic for a “sustainable and integral development.”. (shrink)