Analysis of sites of newly integrated DNA in cellular genomes is important to several fields, but methods for analyzing and visualizing these datasets are still under development. Here, we describe tools for data analysis and visualization that take as input integration site data from our INSPIIRED pipeline. Paired-end sequencing allows inference of the numbers of transduced cells as well as the distributions of integration sites in target genomes. We present interactive heatmaps that allow comparison of distributions of integration sites to (...) genomic features and that support numerous user-defined statistical tests. To summarize integration site data from human gene therapy samples, we developed a reproducible report format that catalogs sample population structure, longitudinal dynamics, and integration frequency near cancer-associated genes. We also introduce a novel summary statistic, the UC50, which provides a single number summarizing possible clonal expansion. Using these tools, we characterize ongoing longitudinal characterization of a patient from the first trial to treat severe combined immunodeficiency-X1, showing successful reconstitution for 15 years accompanied by persistence of a cell clone with an integration site near the cancer-associated gene CCND2. Software is available at https://github.com/BushmanLab/INSPIIRED. (shrink)

How do technically-skilled women negotiate the male-dominated environments of technology firms? This article draws upon interviews with female programmers, technical writers, and engineers of diverse racial backgrounds and sexual orientations employed in the San Francisco tech industry. Using intersectional analysis, this study finds that racially dominant women, who identified as LGBTQ and presented as gender-fluid, reported a greater sense of belonging in their workplace. They are perceived as more competent by male colleagues and avoided microaggressions that were routine (...) among conventionally feminine, heterosexual women. We argue that a spectrum of belonging operates in these occupational spaces dominated by men. Although white and Asian women successfully navigated workplace hostilities by distancing themselves from conventional heterosexual femininity, this strategy reinforces inequality regimes that privilege male workers. These findings provide significant theoretical insights about how race, sexuality, and gender interact to reproduce structural inequalities in the new economy. (shrink)

In his Res Gestae, the historian Ammianus Marcellinus describes the Egyptian city of Thebes and the obelisks that can be found there. There is an unusual passage in which he describes hieroglyphic writings. He goes on to show, through two examples, how hieroglyphs might seem bizarre, but in fact contain their own logic which can be explained : non enim ut nunc litterarum numerus praestitutus et facilis exprimit quicquid humana mens concipere potest, ita prisci quoque scriptitarunt Aegyptii, sed singulae litterae (...) singulis nominibus seruiebant et uerbis; non numquam significabant integros sensus. cuius rei scientiam his inseram duobus exemplis. per uulturem naturae uocabulum pandunt, quia mares nullos posse inter has alites inueniri rationes memorant physicae, perque speciem apis mella conficientis indicant regem moderatori cum iucunditate aculeos quoque innasci debere his signis ostendentes. et similia plurima.For the ancient Egyptians did not write as nowadays, when a prescribed and easy series of letters expresses whatever the human mind can imagine; but individual characters served as individual nouns and verbs; and sometimes they signified whole ideas. I will show the knowledge of this with these two examples. They represent the word for ‘nature’ by a vulture, because no males can be found among these birds, as natural history records; and by the figure of the bee making honey they indicate ‘a king’, showing by these signs that in a ruler stings also ought to arise from sweetness. And there are many similar instances. (shrink)

Though many argue over root causes, few dispute the existence of gender disparities across our societal landscape. Patriarchal norms consistently obstruct the flourishing of those who identify themselves as women, those who are identified by others as women, and generally those who gender-identify in ways that challenge the norms of heterosexual cis-gender male privilege. Acknowledging the limits of our analysis, here we focus on some of the disparities faced by women in particular.1 From the persistent wage gap despite women's (...) steadily increasing participation in the workforce, to the perplexing paucity of women occupying C-suite positions in business or tenured professorships in academia despite efforts to... (shrink)

Dyadic play fighting occurs in many species, but only humans are known to engage in coalitional play fighting. Dyadic play fighting is hypothesized to build motor skills involved in actual dyadic fighting; thus, coalitional play fighting may build skills involved in actual coalitional fighting, operationalized as forager lethal raiding. If human psychology includes a motivational component that encourages engagement in this type of play, evidence of this play in forager societies is necessary to determine that it is not an artifact (...) of agricultural or industrial conditions. We examine whether coalitional play fighting appears in the hunter-gatherer record and includes motor skills used in lethal raiding. Using the ethnographic record, we generated a list of motor patterns regularly used in forager warfare. Then, using Murdock’s Ethnographic Atlas, we identified 100 culture clusters containing forager societies and searched the ethnographic records of these societies for descriptions of coalitional play fighting, operationalized as contact games played in teams. Resulting games were coded for the presence of eight motor patterns regularly used in forager lethal raiding. Although play does not tend to be systematically documented in the hunter-gatherer literature, sufficiently detailed descriptions of coalitional play were found for 46 of the 100 culture clusters: all 46 exhibited coalitional play using at least one of the predicted motor patterns; 39 exhibited coalitional play using four or more of the eight predicted motor patterns. These results provide evidence that coalitional play fighting occurs across a diverse range of hunter-gatherer cultures and habitats, regularly recruits motor patterns used in lethal raiding, and is not an artifact of agricultural or industrial life. This is a first step in a new line of research on whether human male psychology includes motivations to engage in play that develops the deployment of coordinated coalitional action involving key motor patterns used in lethal raiding. (shrink)

With the advent of CRISPR gene-editing technology, designer babies have become a reality. Françoise Baylis insists that scientists alone cannot decide the terms of this new era in human evolution. Members of the public, with diverse interests and perspectives, must have a role in determining our future as a species.

This paper examines the journals of Frances W. Willard, founder and organ izer of the Woman's Christian Temperance Union in the United States, and their revelations about the gender battle that raged within the psyche of Willard and other young women of her day. The failure of organized Chris tianity to provide solace or unbiased counsel to women such as Willard is apparent in a close reading of Willard's work. Within the pages of her journals, the struggle she faced (...) is obvious on almost every page; her strug gle with what society said she should do, and what she knew she was capable of doing, is present for all to see. The paper argues that because, however, lived in the United States within a short window of nineteenth- century time, she was able to form a 'Boston Marriage' with a young woman who provided her with the comfort and support she needed. The Boston Marriage, arguably, was available only for relatively well-to-do, white-middle-class women of an educated class, who had attended col lege and, because they were able to find a 'service' career of some kind, could live together in harmony. Enlightened families, like that of Henry James, were able to support female members of their class who did not 'fit in' to societal norms of the day and accept their lifestyle, while negat ing the sexuality of it. Organized religion, however, did not, and it is the failure of her church to help her find a way of life she can tolerate about which Willard writes. You shall not lie with a male as with a woman; it is an abomination. So God created humankind in his image, in the image of God he created them; male and female he created them. (shrink)

La genèse de la construction médicale de la ménopause est ici appréhendée en croisant des approches empruntées à l’histoire sociale des savoirs. Cela conduit en premier lieu à revenir sur la variété des termes employés pour désigner la « cessation des règles ». Ces évolutions doivent être examinées en regard des nouvelles échelles de la vie humaine élaborées au cours de la période. Est-ce qu’une sexuation des âges de la vie, absente jusque-là, y transparaît? L’expression « âge de retour » (...) désigne-t-elle un âge propre aux femmes comme le laissent penser certains auteurs? La médicalisation de la ménopause peut ainsi être remise en perspective, avant d’étudier de plus près les temps forts de sa construction au cours de la période considérée (1770-1836). Enfin, un dernier volet questionne l’existence d’un discours sur l’âge de retour au masculin et analyse la fabrique des asymétries sexuées dans les dispositifs hygiénistes destinés aux quarantenaires et aux cinquantenaires des deux sexes. (shrink)

Au cours du xixe siècle, porter l’uniforme est devenu un élément constitutif de l’identité militaire, particulièrement en France où le service militaire s’est progressivement universalisé à la veille de la Première Guerre mondiale. Objet matériel doté de fonctions symboliques, l’uniforme introduit l’historien au cœur du fonctionnement d’un milieu social qui est alors l’un des laboratoires de la masculinité. Décrit, critiqué, modifié par les médecins militaires soucieux de fonctionnalité et de bien-être, il donne à voir un corps qui demeure cependant largement (...) façonné, redressé par une armature de tissu dissimulant une réalité beaucoup moins idéale. Son port est le fruit d’un long apprentissage qui agrège le jeune soldat à la communauté masculine qui l’entoure. Offert au regard d’autrui, à celui des femmes tout particulièrement, il construit une identité masculine en quête de reconnaissance et se trouve situé, par conséquent, au cœur des processus de construction de la différence sexuée. (shrink)

Selon Spinoza, les idées appartiennent à la nature au même titre que les corps. Et pourtant ce ne sont pas des corps : seule une physique spéciale, nullement métaphorique, peut rendre compte de l'étrange univers qu'elles composent.

Those of us who take skepticism seriously typically have two relevant beliefs: (a) it’s plausible (even if false) that in order to know that I have hands I have to be able to epistemically neutralize, to some significant degree, some skeptical hypotheses, such as the brain-in-a-vat (BIV) one; and (b) it’s also plausible (even if false) that I can’t so neutralize those hypotheses. There is no reason for us to also think (c) that the BIV hypothesis, for instance, is plausible (...) or probably true. In order to take skepticism seriously it’s sufficient to hold (a) and (b); one need not hold (c). Indeed, philosophers who accept (a) and (b) never endorse (c). Show me a philosopher who suspects that he is a brain in a vat and I’ll show you someone who is deranged! That’s one thing that bothers undergraduates in philosophy. They object: why on earth do some philosophers take the BIV hypothesis to pose any threat at all to our beliefs given that those very same philosophers think that there’s no real chance that the BIV hypothesis is true? Sure, the BIV hypothesis is formally inconsistent with my belief that I have hands, so if the former is true then my belief is false. But so what? Why should that bare inconsistency matter so much? Is this strange attitude amongst philosophers the result of some logic fetish infecting the philosophical community? It is sometimes said that the skeptical hypotheses are not only inconsistent with our beliefs but are explanatory of our experiences, which is supposed to make them more of a threat. But students aren’t fooled: although the skeptical hypotheses may attempt to explain why our experience is as it is, it’s the kind of attempt appropriate for science fiction movies that are all special effects and virtually no plot. No one with any sense of reality will take the evil demon hypothesis to be even tenuously explanatory. (shrink)

The purpose of this article is to investigate how cultural meanings associated with the left ventricular assist device inform acceptance and experience of this innovative technology when it is used as a destination therapy. We conducted open-ended, semistructured interviews with family caregivers and patients who had undergone LVAD-DT procedures at six U.S. hospitals. A grounded theory approach was used for the analysis. Thirty-nine patients and 42 caregivers participated. Participants described a sense of obligation to undergo the procedure because of its (...) promise for salvation. However, once the device was implanted, patients described being placed into a liminal state of being neither sick nor healthy, with no culturally scripted role. Consideration of end-of-life decisions was complicated by the uncertainties about how patients with LVADs die. Pre-implantation communications among patient, family, and clinicians should take into account the impact of the technology on meaning, identity, and patient experience. (shrink)

In exploring the nature of excess relative to a phenomenology of the limit, Testing the Limit claims that phenomenology itself is an exploration of excess. What does it mean that "the self" is "given"? Should we see it as originary; or rather, in what way is the self engendered from textual practices that transgress—or hover around and therefore within—the threshold of phenomenologial discourse? This is the first book to include Michel Henry in a triangulation with Derrida and Levinas and the (...) first to critique Levinas on the basis of his interpolation of philosophy and religion. Sebbah claims that the textual origins of phenomenology determine, in their temporal rhythms, the nature of the subjectivation on which they focus. He situates these considerations within the broader picture of the state of contemporary French phenomenology (chiefly the legacy of Merleau-Ponty), in order to show that these three thinkers share a certain "family resemblance," the identification of which reveals something about the traces of other phenomenological families. It is by testing the limit within the context of traditional phenomenological concerns about the appearance of subjectivity and ipseity that Derrida, Henry, and Levinas radically reconsider phenomenology and that French phenomenology assumes its present form. (shrink)

Au détour de l'ordre géométrique, dans un scolie de la Quatrième partie de l'Éthique faisant suite à l'énoncé de la règle fondamentale qui associe l'utilité du corps humain, et par conséquent le bien de l'individu, à la recherche d'une constance fondamentale dans le rapport de ses parties, surgit un scolie baroque, où passe l'ombre de la mort et qui débouche sur d'inquiétantes possibilités de mutation, voire de transmutation de l'identité : « Il arrive qu'un homme subit de tels changements, que (...) je ne dirai pas aisément qu'il est le même. C'est ce que j'ai entendu raconter de certain poète espagnol qui avait été atteint de maladie et qui, bien qu'il en fût guéri, demeura cependant dans un tel oubli de sa vie passée, qu'il ne croyait pas que les nouvelles et les tragédies qu'il avait faites fussent de lui ; et certes on eût pu le tenir pour un nourrisson adulte, s'il eût oublié aussi sa langue maternelle... » De ce texte perturbateur et de sa « contradiction » centrale, qui ont semé le trouble chez les commentateurs, François Zourabichvili qui en propose une explication systématique fait le fil conducteur d'une relecture complète des relations qui associent la métaphysique spinozienne à son anthropologie et à sa politique, centrée sur la question de la transformation comme « oubli », voire amnésie d'une forme antérieure, et « imagination », chimérique ou non, d'une nouvelle aptitude du corps. Il démontre ainsi la rigoureuse correspondance qui, d'un bout à l'autre de l'œuvre, associe la question d'une sortie de l'enfance à celle d'une émancipation de l'imaginaire monarchique. A l'encontre d'une lecture naïvement « révolutionnaire » du spinozisme, surgit alors ce qu'on peut appeler un conservatisme : mais dont le paradoxe est éclatant, car il tend moins à préserver l'état de choses existant qu'à inventer les conditions d'une vraie conservation de soi (neutralisation de la mort et de la servitude). Pages de début Avertissement Introduction Première étude. Envelopper une autre nature / envelopper la nature Introduction 1. La transition éthique dans le Court traité 2. La transition éthique dans le Traité de la réforme de l'entendement Deuxième étude. L'image rectifiée de l'enfance Introduction 3. La figure de l'infans adultus 4. Enfance et philosophie 5. Enfance et mémoire Conclusion sur le rapport à l'enfance Troisième étude. Puissance de Dieu et puissance des rois Introduction 6. La confusion des deux puissances et la dérive baroque du cartésianisme 7. Le rêve transformiste de la monarchie absolue 8. Qu'est-cequ'une multitude libre? Guerre et civilisation Bibliographie Index. (shrink)

In Intricate Ethics, Kamm questions the moral importance of some non-consequentialist distinctions and then introduces and argues for the moral importance of ...

Placing Bruno—both advanced philosopher and magician burned at the stake—in the Hermetic tradition, Yates's acclaimed study gives an overview not only of Renaissance humanism but of its interplay—and conflict—with magic and occult practices. "Among those who have explored the intellectual world of the sixteenth century no one in England can rival Miss Yates. Wherever she looks, she illuminates. Now she has looked on Bruno. This brilliant book takes time to digest, but it is an intellectual adventure to read it. Historians (...) of ideas, of religion, and of science will study it. Some of them, after reading it, will have to think again.... For Miss Yates has put Bruno, for the first time, in his tradition, and has shown what that tradition was."—Hugh Trevor-Roper, _New Statesman_ "A decisive contribution to the understanding of Giordano Bruno, this book will probably remove a great number of misrepresentations that still plague the tormented figure of the Nolan prophet."—Giorgio de Santillana, _American Historical Review_ "Yates's book is an important addition to our knowledge of Giordano Bruno. But it is even more important, I think, as a step toward understanding the unity of the sixteenth century."—J. Bronowski, _New York Review of Books_. (shrink)

When is industry self-regulation (ISR) a legitimate form of governance? In principle, ISR can serve the interests of participating companies, regulators and other stakeholders. However, in practice, empirical evidence shows that ISR schemes often under-perform, leading to criticism that such schemes are tantamount to firms marking their own homework. In response, this paper explains how current management theory on ISR has failed to separate the pragmatic legitimacy of ISR based on self-interested calculations, from moral legitimacy based on normative approval. The (...) paper traces three families of management theory on ISR and uses these to map the pragmatic and moral legitimacy of ISR schemes. It identifies tensions between the pragmatic and moral legitimacy of ISR schemes, which the current ISR literature does not address, and draws implications for the future theory and practice of ISR. (shrink)

Michel Onfray e André Comte-Sponville são os dois mais famosos representantes do ateísmo filosófico francês contemporâneo, que continua uma tradição iniciada no século XVIII de negação irreligiosa da noção monoteísta de Deus. Embora compartilhando várias ideias, como o naturalismo e, obviamente, a rejeição do monoteísmo, suas propostas têm diferenças importantes. Onfray imputa à religião a maioria dos males enfrentados pela humanidade, recusando-se a fazer qualquer concessão à tradição religiosa monoteísta, e propondo uma filosofia libertária de tipo hedonista e materialista. Comte-Sponville (...) vê aspectos positivos na religião no tocante à manutenção da unidade social e propõe uma espiritualidade mística ateia. O artigo faz uma breve apresentação de suas teses e formula críticas a ambas as propostas. Onfray está muito mais preocupado em convencer de uma proposta política do que em argumentar filosoficamente em favor de uma tese e Comte-Sponville não parece perceber as consequências auto-refutadoras do naturalismo, que também torna muito problemática a própria noção de moralidade. Palavras-chave: Michel Onfray; Comte-Sponville; ateísmo; neoateísmo; naturalismo.Michel Onfray and André Comte-Sponville are the most famous representatives of philosophical contemporary French atheism, which is a continuation of a tradition begun in the 18 th Century of irreligious denying of the monotheistic notion of God. Although sharing many ideas, like naturalism and, obviously, the rejection of the monotheistic conception of God, their proposals show important distinctions. Onfray blames on religion most of evils faced by humanity, refusing to make any concession to monotheism, and proposing a libertarian, hedonistic, materialistic philosophy. Comte-Sponville sees positive aspects in religion regarding the keeping of social unity, and puts forward an atheistic spirituality. The article makes a brief presentation of both theses and formulates criticisms to each of them. Onfray is much more concerned with convincing of a political proposal than with arguing in favour of his thesis philosophically, and Comte-Sponville does not seem to notice the self-defeating consequences of naturalism, which also makes very problematic the very notion of morality. Keywords: Michel Onfray; Comte-Sponville; atheism; neoatheism; naturalism. (shrink)

BackgroundImplementing responsible conduct of research and monitoring bad practices requires time and tact. In France, it was in 2015 that the wishes of those in charge of research proposed the appointment of research integrity officers (RIOs) in all universities, national higher education schools, and research institutions. Our objectives were to search for information to describe the RI development and to analyze the RIOs’ profiles.MethodsThe OFIS (Office Français de l’Intégrité Scientifique) website lists all public research institutions and universities (RIUs) and their (...) designated RIOs. During the period between 6 and 14 October 2018, and on 2 May 2019 (updating), we entered two keywords (“plagiat” and “intégrité”) into the search engines on the RIU homepages and retrieved the relevant information (including “research” and “scientific” integrity when “intégrité” was entered). We consulted the governance and downloaded the organigram to determine whether the RIO positions and names were mentioned. We searched for the domains of expertise, sex, and age of the RIOs from their CVs (institutional websites), LinkedIn profiles, and various Google links.ResultsThe OFIS website lists 142 RIUs. Searching for the keyword “plagiarism” retrieved 25 RIUs; however, the web information was minimal, and consisted entirely of charters, interviews, and rare training modules. The keyword “integrity” turned up 23 RIUs. Nonetheless, there was little information available beyond notices for seminars, events, and a few training modules. Of the total 142 RIUs, 66.2% (n = 94) had named 96 RIOs. Furthermore, 29.2% RIOs (n = 28) were female and 70.8% (n = 68) were male; 38 RIOs were retired (> 65 years old) 58 were active (< 65 years old), and had a RIO function added to their usual laboratory activities.ConclusionThere is a lack of information about RI on the websites of French universities and research organizations, which may reflect a lack of information and commitment in the institutions themselves. (shrink)

This article examines the place of gender and gendered identities both in representations of "the state" and the substance of social policy under the early Third Republic in France. In conceiving programs of assistance for abandoned or endangered children at the end of the nineteenth century, representatives of the state drew upon broad representation of the state and its relationship to the populace at large which universalized male identities and suppressed feminine specificity. The use of familial metaphors and the (...) gendering of the valid subject of the future was intrinsic to a process of interpreting collective and individual experience as the foundation for new institutions and new social policies. The case of the Ecole d'Yzeure, a state vocational school founded in 1887 exclusively for the training of female state wards, illustrates the manner in which the French Third Republic was forced to confront the ideological and practical contradictions imposed by its attribution--and suppression--of gendered identities. By the middle of the twentieth century, the Ecole d'Yzeure virtually disappeared from both the institutional infrastructure and the historical memory of Public Assistance in France, the victim of paradox and the state's fear of its own moral culpability; in producing female workers unable to support themselves on their "honest" wages or to resist the material and moral seductions of urban life, authorities came to admit that they had implicated the state itself in the "corruption" of women workers in nineteenth-century France. At a deeper level, the category of the state-produced "woman worker" proved irreconcilable with the larger historical and ideological frame within which Third Republic officials constructed the paradigms and institutions of state assistance to children. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 42.2 (2004) 221-223 [Access article in PDF] John J. Conley. The Suspicion of Virtue: Women Philosophers in Neoclassical France. Ithaca, NY: Cornell University Press, 2002. Pp. xi + 222. Cloth, $39.95. The rediscovery of forgotten women philosophers began in the 1970s and has yielded important results by broadening substantially the intellectual history of early modern Europe. In The Suspicion of Virtue: Women Philosophers (...) in Neoclassical France, John J. Conley expands even more the corpus of philosophical texts written by women to include five authors whose work has never been considered in this context. Five salonnières, traditionally considered the authors of light literature, are the subject of Conley's book. By expanding the "map of philosophy sites and genres" (159), Conley has looked beyond the university setting and beyond the female philosophers associated with the major male figures of [End Page 221] the period. He argues that the salon produced important female philosophers whose intellectual power was especially revealed in their highly original consideration and discussion of virtue and whose work provides an alternative to the philosophy produced by the canonical male authors of the seventeenth century.As he explores the moral philosophies of Sablé, Deshoulières, Sablière, Vallière, and Maintenon, Conley shows us how the salon promoted experimentation with alternative methods of philosophical analysis. Specifically, the salon produced philosophical arguments that were "characterized more by debate and by epigrammatic commentary than by the lecture and the treatise" (158). It promoted new methods of argument and focused thematically on moral issues.The works of the Jansenist Madame de Sablé rely on the maxime, the literary genre associated most closely with salon culture. In her Maximes, Sablé engages in moral psychology to offer a critique of aristocratic society. She writes about the pride and self-interest that defines this milieu, and she draws a clear distinction between a physical aristocracy (based on blood and rank) and a spiritual aristocracy of the virtuous. For this author, the essential trait of the individual is moral identity, not family or heritage.The poetry and philosophy of Madame Deshoulières is rooted in naturalism and inspired by the works of Lucretius and Gassendi. For her, virtue involves "an ecological reverence for the material world" (49). She addressed the vice and confusion that come from human misconceptions about nature. In particular, the human refusal to accept mortality reflects a broader refusal to accept the materialist nature of human beings. The belief in human superiority and immortality constitutes an attack on nature and explains human efforts to dominate nature. The belief in human immortality in turn raises issues of morality because it produces in humans hubris and the consequent mistreatment of the animal world and material environment. For Deshoulières virtue involves reverence for the material world.With Sablière the ethical person is the "redeemed saint, the sinner freed to a life of charity by the sovereign action of God and summoned to a particular set of moral duties in the midst of austere prayer" (94-95). Her maxims refer ultimately to spiritual abandonment to the will of God, and Sablière combines a deeply mystical piety, shaped by contact with Quietism, and the idea of the sovereignty of God, derived from Augustinian theology. The individual is dependent upon God's grace, and to live a moral life requires serious contemplation and communication with God and pyschological detachment from self, a relationship that springs from God's initiative.La Vallière also interprets virtue in an Augustinian vein, but her approach to virtue does not insist on abandonment of the world. She writes about knowing God through the experiences of repentance and conversion. Her Reflections on the Mercy of God is a dialogue with God on the part of repentent female voice. Her voice is definitely gendered, and she witnesses to God's mercy.Finally, Conley shows us in turn that the salonnières brought to their discussion of virtue an interest in etiquette and manners that derived from the distinctive experiences of women. Here the... (shrink)

Prior studies have provided explanations for the presence, use and dissemination of codes of corporate ethics or codes of corporate conduct of business corporations. Most such explanations are functional in nature, and are descriptive as they are derived from the codes and their associated documents. We search for more underlying explanations using two complementary theories: first, social contract theories explaining the exogenous and endogenous reasons of organizational behavior, and then institutional theory explaining why organizations take similar measures in response to (...) institutional pressures. Based on our explanations, we contend that the codes and their use and dissemination are arising from underlying social and institutional pressures for firms to continuously validate their existence in the face of increasing changes and recurrent uncertainties. (shrink)

Etude sur les grands principes du dessein divin, dans l'oeuvre théologique de saint Thomas d'Aquin, et sur la place que tient au sein de ce dessein créateur l'Eglise, somme des créatures spirituelles, hommes et anges.

English summary: Each of the great philosophical movements of the twentieth century had to reflect on their place in the history of philosophy. This is true even of phenomenology, despite its early desire to shed the weight of encumbering tradition. This study examines the complex relationship that brings together with the history of philosophy the transcendental phenomenology of Husserl and the hermeneutic phenomenology of Heidegger. French description: Tous les grands mouvements philosophiques du XXe siecle ont ete tenus de mediter les (...) consequences de leur inscription dans l'histoire de la philosophie. La phenomenologie n'a pas escamote cette tyche, elle qui, nee d'une volonte de se defaire d'une tradition trop encombrante, a fini par chercher... s'expliquer avec elle. Chez Heidegger tout d'abord, chez Husserl ensuite, l'histoire de la philosophie est devenu l'une des problematiques essentielles de la recherche sur les fondements de la methode phenomenologique. Cette etude interroge la relation complexe qui unit... l'histoire de la philosophie la phenomenologie transcendantale de Husserl et la phenomenologie hermeneutique de Heidegger. Plutot que d'opposer ces deux phenomenologies et chercher... en souligner les differences, l'ouvrage fait plutot le pari de montrer qu'elles finirent toutes deux par reconnaOEtre la necessite pour la philosophie de comprendre sa propre histoire et par accepter de se convertir en une phenomenologie historiste, voire meme en une phenomenologie de l'histoire. Chez le jeune Heidegger et le dernier Husserl, la phenomenologie se sera comprise comme une maniere de philosopher qui, tout en reconnaissant sa propre historicite, n'abandonne pas son ambition de parler des choses elles-memes. Docteur en philosophie de l'Universite de Montreal et boursier de la Alexander von Humboldt-Stiftung, Francois Jaran est presentement professeur... l'Universite de Valence (Espagne). Il est l'auteur de La metaphysique du Dasein (Zeta Books, 2010), Heidegger inedit 1929-1930. L'inachevable Etre et temps (Vrin, 2012) et The Heidegger Concordance (Continuum, 2013). (shrink)

Il est un point commun de la prise de conscience entre les spécialistes des sciences cognitives et les spécialistes des sciences du droit. Il s'agit d'un point aveugle (ou d'une tache aveugle) correspondant à un trou de l'oeil. Le cerveau ignore en pareille hypothèse la tache aveugle et il va " au-delà de l'information fournie par la rétine en faisant une supposition raisonnable sur l'image qui pouvait être dans la zone aveugle " (Christof Koch). C'est un procédé analogue sur lequel (...) repose régulièrement le droit. Celui-ci utilise la complétion, l'interpolation et le remplissage pour normer des situations de fait. Le droit – à la lumière des sciences cognitives – peut en être profondément bouleversé. (shrink)

本书从孟子有关道德的论述为基点,比较孟子与卢梭、康德、叔本华等人观点的异同。内容包括:不忍之心、奠基与比较、怜悯之谜、道德之端、人性之争、失性复求、人道团结等。.

This paper reports the experience of reconstructing a surveying instrument—the plane table—using the description found in Arthur Hopton’s Speculum topographicum: or The topographicall glasse : ‘Of the Plaine Table, with a description thereof, and the parts thereunto belonging’. One of the most detailed early printed descriptions of the instrument, it is illustrated with woodcut diagrams of components but no image of the complete plane table. The reconstruction process did not prove entirely straightforward. An examination of its various stages reveals how (...) Hopton’s text set out to persuade and lead the reader, rather than issuing orders to be followed exactly; the reader, left to make some decisions himself, would thus create a plane table with an element of uniqueness in its character. The role of the maker of such an instrument, even when following written instructions, was a creative and collaborative one, rather than purely passive.Keywords: Reconstruction; Instrument; Diagrams; Text; Instrument-maker; Collaboration. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Fashioning the "Order of Saint Clare." A Rule illuminated by Neri da Rimini:Princeton University Library MS 83 in contextFrances Andrews (bio) and Louise Bourdua (bio)KeywordsRule of Urban IV, Clare of Assisi, Urbanist Clare nuns, Manuscript illumination, Neri da RiminiIntroduction1This interdisciplinary essay is an investigation of an illuminated, early 14th-century copy of the rule of the "Order of Saint Clare" issued by Pope Urban IV in 1263, now in Princeton. (...) It examines the unprecedented visual language adopted in a female Franciscan context to authorize their way of life, and places the manuscript in context, exploring how it relates to other early representations showing Saints Francis and Clare together and documenting the production of this and comparable early rule manuscripts, including a previously unpublished copy now in Venice.2Thousands of manuscript copies of rules of life were produced in and for late medieval religious houses and their members, good numbers of which remain extant, though these are scarce remnants of what must originally have been produced. Rules do sometimes appear in extant library inventories,3 but unlike individual books destined for personal [End Page 75] prayer or study and ultimately deposit in a conventual library, their primary purpose was as legal texts binding all who professed them.4 In their iterative function, read and reread, alone or aloud in the community, they were comparable to liturgical books, though they were not for use in church nor kept in the sacristy.5 In the rule of Urban IV for the Order of Saint Clare investigated here, chapter twenty-four required that the rule be read and explained annually by the visitator, while the final chapter emphasized that it be read once each fortnight lest the sisters neglect it.6 This sort of repetition must have ensured most nuns knew the rule by memory, having first encountered its details as novices, with no need to own the text. Copies were perhaps in the hands of the abbess, a visitator, or other monastic superior, or kept in the chapter room or refectory, ready for routine use.7 Nonetheless, wealthier women may have had a copy prepared or received one as a gift, either on entering the religious life or on becoming a superior responsible for its observance.8Princeton University Library, Manuscripts Division, Department of Rare Books and Special Collections, MS 83, contains a Latin, [End Page 76] professionally made and illuminated copy of the text designed to substitute existing rules, including the 1219 Forma Vitae issued by Cardinal Hugolino and the rule of Innocent IV from 1247.9 Clare's own hard-fought for rule, approved in 1253, was initially for the San Damiano community alone and was followed in subsequent decades by a very small group of houses.10 The making of Urban IV's rule, adopted instead by hundreds of communities, has been much discussed, but the survival of this early illuminated copy has gone unnoticed outside the library catalog.11 The manuscript includes the earliest extant sequence known to us showing Clare of Assisi receiving the rule from the pope and in turn taking the profession of her sisters, images designed to legitimize the new order by building ties to its "founder" while yet acknowledging its papal origins. Among extant imagery it is pioneering. The large, illuminated initials have been recognized as painted by Nerius da Rimini and his workshop but the case has never been set out and PUL MS 83 has [End Page 77] not been included in accounts of this artist's production.12 Better known as "Neri," he is a comparatively well-documented manuscript illuminator whose signatures sometimes survive on his work, a rare practice at this date.13Historians of medieval women religious are by now familiar with books produced by women themselves.14 A beautiful manuscript, for example, containing Bonaventure's Legenda Maior of Saint Francis, the Vita beati Antonii and documents relating to the Portiuncula indulgence was written in Latin in 1337 by two sisters, Elspet von Amberk and Katerina von Purchausen, perhaps living in the Paradies convent in Diessenhofen (Switzerland).15 Other women have been identified as skilled illuminators.16 The prolific activity of... (shrink)

Gellner relied extensively on the work of Ibn Khaldun to understand both the dynamics of social order in North Africa and Islam’s alleged resistance to secularization. However, what the two scholars also shared is their focus on the social origins and functions of group solidarity. For Ibn Khaldun the concept of asabiyyah was central in understanding the strength of long-term group loyalties. In his view, asabiyyah was a fundamental and elementary cohesive bond of human societies which originated in nomadic tribal (...) structures and retained significance in the early formation of complex states and empires. For Gellner, the shape and character of group solidarity is heavily dependent on the economic foundations of a particular social order: foragers require small group bonds for mere survival, the agrarian universe stratifies solidarity and utilizes cultural bonds to differentiate between the ruling aristocrats and the plough-tied serfs, whereas the industrial world generates solidarity from incessant economic growth and state-induced, cross-class, national identifications. Thus, for Gellner, solidarity remains the central force that keeps social orders together. This paper provides a critical analysis of the Khaldunian and Gellnerian models of group solidarity and offers an alternative interpretation that places the social impact of micro-solidarity in the long-term development of ideological and coercive forms of social organization. (shrink)

Ernest Gellner was a unique scholar whose work covered areas as diverse as social anthropology, analytical philosophy, the sociology of the Islamic world, nationalism, psychoanalysis, East European transformations and kinship structures. Despite this diversity, there is an exceptional degree of unity and coherence in Gellner's work with his distinctly modernist, rationalist and liberal world-view evident in everything he wrote. His central problematic remains constant: understanding how the modern world came into being and to what extent it is unique relative to (...) all other social forms. Ten years after his death, this book brings together leading social theorists to evaluate the significance of Gellner's legacy and to re-examine his central concerns. It corrects many misunderstandings and critically engages with Gellner's legacy to provide a cutting edge contribution to understanding our contemporary post-9/11, global, late modern, social condition. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 33-36 [Access article in PDF] How I, a Christian, Have Learned from Buddhist Practice, or "The Frog Sat on the Lily Pad... Not Waiting" Frances S. Adeney Louisville Presbyterian Theological Seminary As a Christian, I have practiced various forms of silent meditation. I remember sitting under the grand piano as a child of three, watching the sun flit through white curtains during our one-hour (...) home communion service of the Plymouth Brethren. Most of the hour was spent in communal silence, gathered around a small table upon which was placed wine and bread. My memories of these meetings are filled with a sense of awe and presence.I practiced a different kind of silent meditation as a young adult when I spent six weeks living on a beach in Greece. I saw few people apart from my two companions and the shepherdess who brought her flock to the meadow each day. I spent hours watching the waves or studying the grains of sand at my feet. I never missed a sunset.At certain times of my life, there were more intentional, prayer-filled kinds of silent meditation. Wordless yearnings and grievings were brought to those meditations as I sought understanding and peace during times of illness, loss, and confusion. I wouldn't call any of those experiences Buddhist meditation. They were intentionally focused on either worshiping Christ or experiencing nature. There was no attempt to leave behind desires, no longing for emptiness, no intentional focus on being in the present moment, qualities that I associate with Buddhist meditation.The first time I joined a group of people practicing Buddhist sitting was in 1997. Yet I felt like I had been doing this kind of silent meditating for years. Here is how that convergence came about.During the early 1990s, while living in Indonesia, I frequently visited a Trappist monastery in central Java. The nuns there didn't practice Buddhism, but my spiritual director, a German priest who lived down the mountain, said to me, "Come and see." Father Hamma introduced me to sitting in a gentle non-technique-oriented way. He called it "contemplative prayer." I took up this practice daily during a difficult time of loss in my life. Spiritual retreats at the monastery up the mountain helped me learn to let go of what I could not hold onto in life. It was there that I began to experience the delight and calm that comes from a practice of meditative silence. [End Page 33]This silent meditation differed from other practices of silence that I had known in significant ways: (1) It was not focused on an interchange between God and myself. I was not listening for God's voice. I was not bringing my concerns to God. I was simply entering a place of silence. (2) It was not predicated on specific ideas about God or thoughts from writings in the Bible. I did not need to frame this time of silence with religious meanings. (3) It was not focused on an outcome. I neither expected nor did I ask for any changes in myself or the world.Yet there were ways in which this practice of meditative silence was framed by my Christian faith. In taking up this practice, I felt I was intentionally entering God's presence. While not looking for spiritual experiences, I was somehow seeking life, and I did believe that God met me in those silent moments. More than once I had experiences that were "sightings" if not meetings with the Divine. During the seven years that I have practiced entering silence, the space that I enter has grown larger, and the conviction that I am entering and becoming part of God's presence deepens. The frog sat on the lily pad not waiting. This Haiku poem resulted from one such experience. I had taken the bus out from the city. It dropped me at the foot of one of hundreds of small mountains in Java covered by... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 133-135 [Access article in PDF] Response to Harry L. Wells Frances S. Adeney Louisville Presbyterian Theological Seminary Current understandings of how religions may reflect divine truth often use a model developed in England by Alan Race that designates attitudes toward other religions as exclusive, inclusive, or pluralist. John Hick's use of this seemingly simple paradigm, in conversation with scholars in the United States, presupposes (...) the reality of the divine, along with the unknowability of that reality through any human effort or religious tradition. Hick mediates that tension by calling on practitioners of all religions to recognize the relativity of their beliefs and, on that basis, tolerate the religions of others. Both use of and critiques of that model have generated lively discussion among scholars and practitioners of religions.Consider, for example, two possible ways to move beyond this model. The first is theological. Attempts to describe the divine by speaking of transcendence, immanence, or emptiness stretch human ability to conceptualize and communicate. Enlarging the understanding of God from within a tradition itself to a view that understands God's presence to be active in all traditions, moves us beyond the pluralist category. A second way of going beyond the current model does not attempt to elucidate pan-religious conceptions of the divine but strives to analyze particular traditions themselves. The history of particular traditions and their encounters with one another influence the theologies of the religions themselves and shape theories of religious otherness purported by those traditions. Finding a particular historical set of conditions and beliefs conducive to a positive pluralism that maintains the integrity of each tradition without relativizing all positions would move us beyond Hick's current relativizing pluralist position. These two approaches each struggle with a different side of the tension resulting from presuppositions in the theory of religions put forward in the exclusivist, inclusivist, pluralist model. The first grapples with the ontological issues and the second addresses the epistemological issues of that tension.Harry Wells chooses to work with the first—the ontological assumption of divine reality. He outlines a Christian Trinitarian relational view of God that not only encompasses but goes beyond the pluralist category as outlined by John Hick. At the same time, he finds the source for that view in a particular historical tradition of Christianity—the early church fathers. [End Page 133]Wells begins by wondering how he can move beyond Raimon Panikkar's pluralism, which, he claims, already moves beyond Hick's understanding of the pluralist category. Wells then outlines his own pluralist understanding by describing a dynamic and relational understanding of the divine. In so doing, he entertains the notion of knowing something of noumenal reality, no matter how indirectly, through the eyes of a particular tradition. By drawing the circle of divine presence very widely, Wells attempts to express from within the Christian tradition a view of God that allows for a distinctive divine work through other traditions. The practitioner, through experience, encounters a reality that changes perceptions both of the divine and of the religious other.Here Wells moves beyond the necessity of deconstructing all absolute claims to truth by different religions in order to maintain a pluralist position. Rather than relativize all particular religious traditions, as Hick suggests, Wells utilizes a perspectival approach and projects from it a view of the divine that allows for truth in other traditions. In this way he removes the debilitating necessity of embracing agnosticism by all religious traditions and shows, rather, how pluralist claims may be formed from within a single deeply held tradition.This broader understanding of the divine, rooted in early Christian mysticism according to Wells, does not rule out tolerance of other religions but embraces tolerance for reasons of faith, rather than through agnosticism. In effect, Wells argues that a theological orientation growing from an encounter with divine mystery influences the articulation of a specific tradition and its stance toward other religions.While avoiding the dualism inherent in studying religions only phenomenonologically and, at the same time, postulating a noumenal reality, this approach is not without its dangers. One... (shrink)