Five years ago, an article co-written by two of us (Joly and Simard) presented an emerging trend to disclose certain individual genetic results to research participants. Since then, both technologies and research practices have evolved significantly. Given this rapid evolution, our goal is to provide updated and thorough guidance on this issue. Our paper begins by identifying the ethical principles that support the return of results: justice, beneficence, and respect for persons. Then, it presents the results of an analysis of (...) international norms on the return of results, covering both general and individual research results. It reveals existing divergence and consensus on these topics within the international community. With the goal of promoting greater harmonization, we conclude by proposing a flexible framework for the return of individual research results. (shrink)

La mesure d'audience, comme toute statistique, est une construction qui tente de rendre compte du réel. Elle constitue une application des sondages et doit son originalité à ses implications économiques, puisque les résultats d'audience constituent la clé de répartition de la manne publicitaire et conditionnent la viabilité de la plupart des supports. Si la notion d'audience est simple , la définition de cette «exposition» et la manière de la relever sont problématiques. D'où un certain nombre de conventions, différentes selon les (...) médias, pour aboutir à une délimitation plausible des faits d'audience, malgré la multiplicité des modalités selon lesquelles un individu est susceptible d'entrer en contact avec un média et les contraintes inhérentes au recueil d'information.Audience measurement, like any other form of statistics, is a construction which tries to report reality. It consists of an application of surveys and owes its originality to its economical involvement, since audience results are seen as the key to the distribution of advertising revenue and also condition the economical viability of most media. The notion of audience is relatively simple but the definition of this "exposure" and the methods required to survey it remain problematical. Thus one may conclude that a certain amount of conventions exist to help reach a plausible delimitation of audience facts, despite the multiplicity of means by which an individual is likely to come into contact with a media and the constraints inherent to the information collected. (shrink)

Cet article analyse la transformation des modes de coordination associée à la modernisation des entreprises. Nous observons que l'adoption massive et transversale des technologies de l'information et de la communication et que la mise en oeuvre de nouvelles pratiques d'organisation du travail conduisent à l'intensification de la communication des salariés, l'élargissement de leur périmètre de communication et plus largement au développement de réseaux de communication non hiérarchiques. Dans cette optique, nous envisageons la communication interpersonnelle comme un mécanisme de coordination privilégié (...) dans les firmes qui se modernisent.This article analyzes the transformation of modes of coordination associated with the modernization of enterprises. We observe that the mass adoption and transverse information technology and communication and the implementation of new practices of work organization lead to increased communication workers, expanding their scope of communication, and more broadly to the development of non-hierarchical communication networks. In this context, we consider the interpersonal communication as a coordination mechanism in privileged firms modernize. (shrink)

Cet article s�attèle à montrer comment les notions principales de 1'herméneutique de Ric�ur (monde du texte/monde du lecteur, distanciation - appropriation, compréhension de soi, trois mimèsis) ont permis de penser de façon systématique la question du statut du texte biblique et de sa traduction dans un mémoire de licence de la Faculté de théologie de Neuchâtel, réalisé en 2006. Après une présentation du mémoire et de son contexte, les apports de la pensée de Ric�ur sont énumérés en quatrepoints: la théorie (...) de la traduction, la notion de lecture non utilisatrice, la notion de canon et celle de «texte inspiré». (shrink)

Alors même que les Grecs, dans l’Égypte des Ptolémées (323-330 av. nè), se trouvaient globalement dans une situation de « minorité dominante », il est généralement admis que la condition des femmes grecques était inférieure à celle des femmes égyptiennes en raison de l’obligation qui leur était faite d’être assistées en certaines matières par un représentant légal, leur kurios. Dans la pratique néanmoins, le kurios n’est pas nécessairement le signe d’une incapacité juridique de la Grecque d’Égypte. Avoir un kurios pouvait (...) même être le moyen d’afficher une appartenance à l’élite de la société ptolémaïque. (shrink)

Un spectre hante l'Université française : celui de la déconstruction. Créé par Jacques Derrida à la fin des années 1960, ce concept est devenu, dans l'esprit des réactionnaires de tout poil, le mot-valise désignant tout ce qu'ils haïssent dans la pensée, lorsque celle-ci cherche à émanciper davantage qu'à ordonner. Dégénérescence de la culture, mépris pour les grandes œuvres, délire interprétatif, amphigouri linguistique, danger politique, confusion sexuelle, licence morale : à en croire les ennemis de la déconstruction, tout ce qui va' (...) mal dans le monde lui est imputable. Que signifie la fixation frénétique d'une frange d'intellectuels sur tout ce qui peut ressembler à une pensée différente, inventive et fondamentalement démocratique? Que cela signifie-t-il, si ce n'est la volonté de policer la pensée et ses institutions, pour mieux, ensuite, policer les corps? Telle est l'interrogation qui a présidé au colloque "Qui a peur de la déconstruction?", qui s'est tenu à l'École normale supérieure et à la Sorbonne en janvier 2023. En voici les actes."--Cover page 4. (shrink)

Cet article propose une nouvelle enquête sur l ’ ancien concept de preuve rhétorique. Seront examinées les notions suivantes : le tekmerion (l ’ indice), le paradeigma (l ’ exemple) et le topos (lieu), afin d ’ éclairer leur lien apparemment paradoxal avec la persuasion et la validité. Le propos est de montrer qu ’ un tel paradoxe peut être résolu grâce à une conception stratifiée de la rationalité, où la raison archaïque soutient la persuasion, tandis que la raison moderne (...) fonde la validité. (shrink)

Paying more attention to the rhetorical side of argumentation raises epistemological questions. In this article I argue that rhetoric has to be an integral part of argumentative models if such models are to be considered rational. In other words, I claim that rhetoric is a necessary condition for argumentation studies. I am aware that this view may appear provocative. I hope to show that it is not the case, if we consider rationality to be a concept that encompasses more than (...) just a strictly logical way of thinking. Indeed, I would like to defend a humanistic conception of rationality as the background for a theory of rhetoric in order to underscore the specific rationality of the humanist frame of thinking for a .. (shrink)

In this paper, it is argued that the classical rhetorical framework undergoes a transformation because of an important change in Western thought. Following this hypothesis, I analyze a rhetorical notion of “dissuasion” as a rhetorical technique of creating a “general disposition to inaction” in addition to a classical rhetorical notion of “dissuasion” that aims at “refraining from an action”.

According to Perelman (Rhétoriques, Presses Universitaires de Bruxelles, 1989: 80), a pseudo-argument is an argument that is supposed to be convincing from a given audience viewpoint, while it is not from another audience viewpoint. Such a claim raises the traditional problem of the boundaries between the well known “convince versus persuade” dichotomy. This paper aims at investigating it from a contemporary rhetorical and argumentative perspective which will take into account the fictional dimension of persuasion. In this perspective, it will be (...) claimed that the notion of an “as if” argument better fits to some rhetorical phenomena. (shrink)

This paper examines the ethical issues of the inclusion of workers with disabilities in the workplace with a cross-fertilization approach between organization studies, the ethics of care, and a movement from the field of architecture and design that is called Universal Design (UD). It explores how organizations can use UD to develop more inclusive workplaces, first by applying UD principles to workspaces and second by showing how UD implies an integrative understanding of inclusion from the workspace to the workplace. Moreover, (...) this paper discusses the ethical challenges and complexities that this design practice faces in regard to its applicability to diverse organizations and industries. Finally, this paper demonstrates that inclusion requires abandoning any notion of a perfect, productive body and, therefore, recognizing our shared vulnerability and fundamental interdependence in the workplace. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Newly Veiled Woman: Irigaray, Specularity, and the Islamic VeilAnne-Emmanuelle Berger (bio)In 1995, in a piece published in a special issue of Les temps modernes devoted to the Algerian “Guerre des frères,” the late Monique Gadant, a sociologist of postcolonial Algeria, called for a dispassionate reflection on the reasons why a sizable number of Algerian women, in Algeria but also in France, decided to wear the hijab, or (...) “Islamic veil,” without, she said, being coerced into doing it. Warning against a naive French ethnocentrism which may have led people to mistake the hijab too quickly for a sign of women’s oppression, she wrote:C’est s’aveugler que de ne pas voir qu’il y a de très nombreuses femmes qui portent le hidjab sans y être forcées par personne.... Avant de se dresser contre le hidjab, réduit à un symbole d’oppression (les femmes qui le portent étant jugées en contradiction avec ce qui est censé être leurs intérêts et la vérité sur elles-mêmes dites par d’autres), on devrait prendre un peu de temps pour réfléchir aux motivations de ces femmes.[”Femmes alibi” 228][One would be blind not to see that numerous women are wearing the hijab without being forced to do it by anybody.... Before denouncing the hijab, reductively conceived as a symbol of oppression—the women wearing it being found to contradict what are supposed to be their interests and the truth about themselves as told by others—one should take some time to reflect on these women’s motivation.]Indeed, a growing number of women have adopted the hijab in the past decade, in Muslim or predominantly Muslim countries where the “Islamic veil” has not yet been made state law, as is the case in Iran. One thinks of Egypt or Indonesia, for instance, as two other examples where—against weak attempts by the governments in place to curb the powerful development of Islamism, after they helped foster it—the hijab has enjoyed considerable though unequal success. One should not underestimate coercion as a factor, especially within the last few years, when terrorism directed against civilians in Algeria and ever-growing intimidation stemming from Islamism’s social success in Egypt have undeniably led tens of thousands of scared, weary, or energetically “persuaded” women to wear the veil. Nonetheless, I want to take up Monique Gadant’s suggestion that we seriously try to think through at least some of the stakes of the phenomenon she identifies: an impressive number of women today affirm that they want to wear the hijab, and they do it. This raises at least two series of questions: (1) if the hijab fulfills a wish, rather than indicating a state of oppression or alienation, one has to reflect on the nature and structure of this wish or desire, and perhaps ask what the relation might be between desire and the veil, or rather this veil. For the hijab, as it is called in Arabic, is indeed a new kind of veil, or rather a new way of using an old Koranic precept, one intended to replace traditional modes of dressing and veiling. (2) If the hijab, and sometimes even the nikab and the jelbab, which cover women’s faces and bodies entirely, are willingly worn, should one [End Page 93] take this as a particularly blatant testimony to the radical relativity of cultures, which would in turn preclude any “Westerner” or non-Muslim individuals or groups, beginning with women, from making any assumptions concerning the condition of women or the hermeneutics of gender relations across cultures? This is indeed what Gadant hints at when she denounces the “naive [French] ethnocentrism” [228] at work in the negative response to the hijab. 1 One encounters here, as we know, a most divisive, philosophically crucial, and politically decisive issue, one that not only pitches non-Westerners against Westerners, but sometimes equally forcefully, as in this case, “Westerners” against “Westerners.” Ethnocentrism, as a tendency to (mis)understand a different culture in terms of one’s own, hence as a veiled form of cultural imperialism, should be uncovered and indeed denounced... (shrink)

This study examines to what extent perceived corporate social responsibility reduces employee cynicism, and whether trust plays a mediating role in the relationship between CSR and employee cynicism. Three distinct contributions beyond the existing literature are offered. First, the relationship between perceived CSR and employee cynicism is explored in greater detail than has previously been the case. Second, trust in the company leaders is positioned as a mediator of the relationship between CSR and employee cynicism. Third, we disaggregate the measure (...) of CSR and explore the links between this and with employee cynicism. Our findings illustrate that the four distinct dimensions of CSR of Carroll are indirectly linked to employee cynicism via organizational trust. In general terms, our findings will help company leaders to understand employees’ counterproductive reactions to an organization, the importance of CSR for internal stakeholders, and the need to engage in trust recovery. (shrink)

Disagreement in science exists in a variety of strengths, from doubt-raising articles and issues of non-reproducibility up to raging disputes and major controversies. An often-latent form of disagreement consists of misconceptions whereby false ideas are held that run contrary to what is commonly accepted as knowledge. Misconceptions have been the focus of much research in education science and psychology. Here we draw attention to misconceptions that may arise in the very practice of science. We highlight formal features that can be (...) used to characterize misconceptions and distinguish them from controversies, in addition to how they relate to knowledge creation. (shrink)

Psychological experiments have shown that humans do not reason according to classical logic. Therefore, we might argue that logic-based approaches in general are not suitable for modeling human reasoning. Yet, we take a different view and are convinced that logic can help us as an underlying formalization of a cognitive theory, but claim rather that classical logic is not adequate for this purpose. In this chapter we investigate abduction and its link to human reasoning. In particular we discuss three different (...) variations we have explored and show how they can be adequately modeled within a novel computational and integrated, cognitive theory, the Weak Completion Semantics. (shrink)

In Hippias Minor, Plato does not merely condemn Homer as a reference in ethical matters. He opposes two uses of poetry when it comes to referring to and giving meaning to it: poetry as a source of knowledge admitted and frozen by tradition, ethically normative, and poetry as a source of philosophical questions, conducive to ethical reflection. The debate shows that Socrates’ view of Homer, as well as his Homeric point of view, allow us to ask good and often paradoxical (...) questions about the link between truth, falsity, knowledge and calculation, which are essential for those who want to build solid ethics. The dialogue then shows how the philosopher enriches the meaning of the Homeric text. (shrink)

_Le plaisir à l’épreuve de la pensée_ explores the idea of pleasure having to undergo philosophical _logos_ in the _Protagoras_, the _Gorgias_ and the _Philebus_.

Le présent article concerne un dispositif particulier de placement pour les mineurs pris en charge par les services départementaux de l’Aide sociale à l’enfance, le dispositif de placement dit « externalisé ». Fondé sur des expériences cliniques de terrain auprès des familles et des intervenants élaborées dans le cadre d’une recherche universitaire, cet article propose un modèle de ce dispositif dans lequel une approche et une intervention cliniques peuvent s’articuler aux approches et interventions éducatives et sociales. Il vise aussi à (...) présenter certaines conditions et certaines des limites du dispositif. Il met l’accent sur la nécessité de l’évaluation initiale, continue et pluridisciplinaire, incluant l’approche clinique, afin de travailler l’indication de ce dispositif qui ne peut convenir à toutes les problématiques familiales. (shrink)