La sécularisation, qui est un processus de distanciation à l’égard des religions institutionnelles, peut revêtir diverses formes. L’une d’elles est la laïcisation, qui correspond à une sécularisation intentionnelle et explicite. À côté de celle-ci, la sécularisation s’exprime de façon latente, c'est-à-dire qu’elle n’est pas explicitement voulue. L’une et l’autre peuvent se développer aux niveaux de la société et des organisations, ce qui est illustré par divers exemples. La question des relations réciproques existant entre ces processus collectifs et la sécularisation individuelle (...) est également abordée. (shrink)

La dernière Enquête sur les Valeurs des Européens confirme les résultats des trois EVS précédentes quant au délitement du lien à l’Église, au sensible recul des pratiques religieuses, de l’orthodoxie des croyances et de l’acceptation des préceptes ecclésiaux dans les matières éthiques. Elle montre aussi que le recul de ces divers indicateurs s’accentue chez les plus jeunes, dont près de 70% sont sans lien à l’Église depuis au moins une génération. Cette EVS indique en outre que la confiance en l’Église (...) diminue fortement et que les réponses qu’elle donne aux problèmes spirituels, moraux, familiaux et sociaux sont majoritairement jugées inadéquates. Et si le «pilier» catholique semble encore dans certains cas manifester certaines spécificités culturelles, la plupart de ses instances se sont distanciées de l’Église. Si l’on ajoute à ces constats que, parmi les qualités à développer chez les enfants, l’éducation religieuse vient en dernière position, il semble bien que, progressivement, la religion catholique instituée s’éloigne de la culture qui est celle de la société actuelle. (shrink)

Sociological research in three Catholic «pillar» organizations indicates that secularization is not followed by a «de-pillarization» or crumbling of the Catholic pillar. Our explanation suggests a process of secularization within the Catholic organizations, with as main components : the development of a social-cultural christianity - which may be considered a secular surrogate for church-religion -, and professionalization by which the christian organizations provide a milieu which ensures job security and social advancement for its loyal members. Thanks to its informal and (...) formal ties with the Christian pillar organizations, the CVP acts on both components, by stressing a specific identity and by defining the interests of the pillar organizations. This explanation may indicate some major aspects of the ties between sociological Catholics and «their» political party - a bond which is certainly not being affected by the secularization processes, rather the contrary is occurring. (shrink)

The COVID-19 pandemic has highlighted the difficult task of balancing access to misinformation with respect for patient decision-making. Due to its innate antagonism, the paradigm of “physician paternalism” versus “patient autonomy” may not adequately capture the clinical relationship. The authors hypothesized that most patients would, in fact, prefer significant physician input as opposed to unopinionated information when making medical decisions. There is a lack of empirical data corroborating this in the United States. To that end, a survey was distributed to (...) 650 individuals through Amazon Mechanical Turk, of which 499 responses met pre-determined quality criteria. Most respondents believed their doctor's insight would be better than their own if injured or gravely ill. When asked to affirm preferences separately, a significantly higher proportion of respondents preferred guidance from their doctor when making medical decisions compared to being presented with unopinionated information ( p < 0.001). Encouragingly, 93.1% believed that the doctor's primary goal was their health. When asked directly to compare physician guidance to unopinionated information, 69.1% respondents stated they would prefer physician guidance. We found a consistent association between educational/economic background and affirmative responses ( p < 0.001), suggesting particular attention should be paid to patients that are disadvantaged with respect to these demographic factors. The belief in a shared goal, and a consistent preference for physician input, suggests that patients endorse a more collaborative view of the clinical dynamic than is suggested by the paternalism-autonomy paradigm. This pilot study suggests physicians should not be afraid to communicate conviction with regard to treatment decisions. (shrink)

In the Philebus, Plato elaborates an image of our soul as a book where a scribe and a painter are constantly at work. This book examines the implicit premises of this image and aims at overcoming the general polarity of ancient phantasia and modern imagination.

Public debate on acceptable farm animal husbandry suffers from a confusion of tongues. To clarify positions of various stakeholder groups in their joint search for acceptable solutions, the concept of animal welfare was split up into three notions: no suffering, respect for intrinsic value, and non-appalling appearance of animals. This strategy was based on the hypothesis that multi-stakeholder solutions should be based on shared values rather than on compromises. The usefulness of such an artificial value distinction strategy was tested in (...) a small series of experiments. The results demonstrate that the chosen concept to distinguish between values is effective in a stakeholder context. Farmers’ views on doing good to animals appeared to be largely based on their value to prevent suffering and predominantly focused on the provision of regular care. Their priority for this value is clearly shared with other stakeholders, providing a basis for joint solutions. The concept of intrinsic value does not play a discernable role in farmers’ considerations. Based on the varying views on welfare, it can be inferred that there is a gradual rather than a principal difference between government legislation and farmers’ values, whereas public perception and acceptance of farm practices remains complicated. Distinction between value groups and focusing on a selected notion (such as no suffering) proved to be effective in bringing representatives of stakeholder groups together, but is unlikely to bridge the emotional gap between commercial farm practices and public ideals. (shrink)

Dostoevsky wrote that love in action is a harsh and terrible thing compared to love in dreams. That reality is particularly evident in medicine, where there is an almost universal, involuntary participation of physicians and other healthcare workers in the suffering of their patients. This paper explores this phenomenon through the paradigm of ‘mystery’ as explained by the French existentialist philosopher Gabriel Marcel. A mystery is different from a problem in the sense that the former requires the active immersion of (...) the person involved in order to be truly experienced. It is a ‘meta-problem’ that cannot be analyzed objectively and separately from the person that it affects, without changing the nature of the thing experienced. The authors contend that the human suffering encountered in medicine is one such phenomenon, and the paper draws on illustrations of this concept in art and literature. Awareness of the subtle but important difference between mystery and problem may help physicians better understand their personal entanglement with the suffering of patients. (shrink)

Pojem řádu má své veliké dějiny od předsókratiků až k H. Kringsovi, který v roce 1941 vydává knihu Ordo. U nás se pojmu řádu a řádovosti věnoval po celý život ze­jména brněnský a olomoucký myslitel J. L. Fischer (1894–1973). Idea řádu byla také jedním z pilířů jeho skladebné filosofie, jež měla základní problémy moderní společnosti vyřešit účinněji než marxismus. Současně s „laickým“ Fischerem usilovala v kritických 30. letech dvacátého století o nastolení kýženého řádu vyhraněně katolická skupina sou­středěná kolem tehdy nově (...) založené revue Řád. Oběma pólům šlo sice o podobný cíl (skoncovat s vládou neblahého kapitalismu), ale neporozuměly si pro různost svých věr. Toto osudové neporozumění bychom měli především na univerzitách v Brně a Olomou­ci napravovat využitím odkazu W. C. Smithe, který zásadně rozlišil setrvačnou tradiční víru (belief) a otevřenou víru všech opravdu tvůrčích lidí (faith). Takovou víru měl totiž podle autora také a snad především nový řád usilovně hledající Josef Ludvík Fischer. (shrink)

1. T. Differenz Marx'sche Philosophie zur Hegelschen Philosophie -- 2. T. Differenz Marxistische Philosophie zur Hegelschen Philosophie (2 v.) -- 3. T., 4. Buch. Philosophischer Seinsbegriff und historische Dominanz von Weltanschauungen. 5. Buch. Anlagen, weltanschauliche Dominanz in historischer Auswirkung.

Intentionally or not, our clinical practice is informed by our philosophical premises. A subtle misunderstanding can have frequent, though insidious, implications in day-to-day clinical encounters....

In Liberalism’s religion, Laborde defends a liberal egalitarian position and tackles, from a new perspective, some issues dealt with in his republican writings. This article examines some of these issues, paying attention to the place that the recognition of identities occupies both in her republican and in her liberal theories, as well as the type of justification advanced in both cases. The article shows that the recognition of identities has gone from having a peripheral and instrumental role in her republican (...) writings to having a central role in her liberal theory. (shrink)

This paper provides a finer analysis of the well-known form of the Local Deduction Theorem in contraction-free logics . An infinite hierarchy of its natural strengthenings is introduced and studied. The main results are the separation of its initial four members and the subsequent collapse of the hierarchy.