Uses of stored skill-models to accelerate simulator-based real-time training in a control skill are discussed. A real-time coach must deliver advice at three levels: (1) what to do next, (2) what to watch for, and (3) what went wrong. Human learning and machine learning results are presented using different screen representations of a pole-and-cart balancing task.

Boundaries between research and clinical practice blur in health research conducted by clinician-researchers. We describe a typology, of clinician-researcher dual-role tensions, with two overarching catalysts: acting as a clinical resource for patient-participants and forming researcher–participant relationships mirroring clinician–patient relationships. Using the typology as an analytic template we explored blurred boundaries in five illustrative, non-clinician, critical studies. Like clinician-researchers, critical researchers act in ways that promote rapport and relationships with their participants, which can blur boundaries. While clinician-researchers see tension between clinician (...) and researcher roles, we ask what roles critical researchers attempt to distinguish: ethically minded citizen and researcher, socially conscious community member and researcher, or friend and researcher? Anticipating catalysts of dual-role tension may assist critical researchers in planning and conducting robust research. (shrink)

The aim of the experiments described below was to elucidate aspects of children's mental representations of what they see, through studying their drawings of simple geometric forms when copying from standard models. Two specific questions were studied: (a) Do children produce symbolic representations based, as in machine perception, on decomposition of the visual object into features or properties, subsequently reaggregated to a greater or lesser degree, rather than attempts to copy the visual appearance of the model? The answer was affirmative, (...) though the phenomenon is relatively rare, (b) Does a child's drawings of simple geometric drawings improve if he can watch an adult do the same drawings first? This has been asserted in the literature and bears on the question of static versus procedural representation. In a sample of 499 drawings made by children aged from 2½ to 5 years we showed that such an effect is absent or very small. (shrink)

Selon l’interprétation traditionnelle, la révolution copernicienne, en arrachant l’homme de sa position centrale dans le cosmos, lui a infligé une profonde vexation. Si elle dit bien notre désarroi contemporain face à un univers devenu infini, cette inter­pré­tation ne reflète pas suffisamment la complexité historique du passage du géocentrisme à l’héliocentrisme. Aussi convient-il de la remettre en question. Mais pour ce faire, il faut d’abord bien la connaître. Aussi cet article étudie-t-il la phase de structu­ration de cette interprétation (1835-1925), dans le (...) contexte du positivisme, du darwinisme, du marxisme et enfin du freudisme. ––– Según la interpretación tradicional, la revolución copernicana, al sacar al hombre de su ubicación central en el cosmos, le propinó una profunda incomodidad. Esta interpretación corres­ponde a nuestra desazón actual provocada por un universo infinito pero desconoce la complejidad histórica implícita en el tránsito desde el geocentrismo al heliocentrismo. Por ello es necesario volver a plantear el problema, y para hacerlo hay que abordar correctamente el tema. De ahí que el presente artículo estudie el período de estructuración de esta interpretación (1835-1925) en los contextos del positivismo, del darwinismo, del marxismo y finalmente del freudismo. (shrink)

This special volume of Health Care Analysis is dedicated to a consideration of the status of body parts and products and the roleof law in regulating them. We argue that such a discussion is timely giventhe conflation of technological and academic concerns posed by thecomplex legal framework within which these issues are currentlyaddressed and in the light of debates such as those regardingthe storage of children's organs addressed by inquiries atAlder Hay and Bristol, United Kingdom. The contributors addressspecific legal problems (...) which have been brought before the courts in the UK and other jurisdictions, something which wesuggest is likely to occur with increasing regularity oncethe Human Rights Act 1998 comes into force in October 2000.The issues are also considered on a more theoretical level with papers exploring the role of concepts such as property, donation, commodification and kinship in these debates.While the volume focuses principally upon the manner inwhich these issues have arisen in a UK context, though withreference to certain comparative examples, the concepts discussed here are of more general application acrossother jurisdictions. (shrink)

We present a neuro-geometrical model for generating the shape of Kanizsa's modal subjective contours which is based on the functional architecture of the primary areas of the visual cortex. We focus on V1 and its pinwheel structure and model it as a discrete approximation of a continuous fibration π: R × P → P with base space the space of the retina R and fiber the projective line P of the orientations of the plane. The horizontal cortico-cortical connections of V1 (...) implement what the geometers call the contact structure of the fibration π, and defines therefore an integrability condition which can be shown to correspond to Field's, Hayes', and Hess' psychophysical concept of association field. We present then a variational model of curved modal illusory contours based on the idea that virtual contours are “geodetic” integral curves of the contact structure. (shrink)

¿Hay algún retrato “verdadero” de Descartes? Si bien sabemos, salvo unas pocas excepciones, quiénes pintaron o grabaron el retrato de Descartes, reconocemos a Descartes sin saber si los cuadros y los grabados lo retratan “verdaderamente”. ¿Qué tienen en común los grabados de Hellemans y del autor desconocido de “Descartes como Fausto” con el cuadro de Weenix? La respuesta es inequívoca: los libro; hasta tal punto que el libro funge como un atributo. El ícono de la filosofía moderna es el que (...) se esconde para pensar; es el que, desde el secreto detrás de la máscara, mira al espectador y lo obliga, bajo el prisma de la iconografia, a devolverse del mundo de la representación a la letra del texto. (shrink)

El problema del presente es abordado en su dimensión de realidad dada al hombre. En primer lugar, este articulo ahonda en el carácter impersonal del tiempo y en su condición contradictoria de lugar de entrega de lo dado: al presentarse el presente no hay ni donador ni beneficiario. En segundo lugar, declinando el sentido de la palabra francesa "maintenant", se evidencia el "ahora" como nulidad entre pasado y futuro; como intersticio dual en el que se alcanza y se pierde toda (...) cosa. Apoyándose en la concepción kantiana del tiempo y en la noción de donación de Derrida, el autor indica que el "ahora" es receptividad inmediata, intuitiva y no conceptual: en el presente el hombre se da y se recibe a si mismo. El presente, a la vez que constituye el espacio de la identidad, es también vector de diferencia: al hacerse signo a si mismo de sí mismo, el presente aparece como su propia alteridad. La duración del presente, por expresar la relación del hombre consigo mismo, es signo de alternancia entre llegada y partida; entre muerte y reparación. En fin, se analizan las mutaciones del sentido que se le ha dado a la noción de promesa en la historia de Occidente, entendida como la experiencia de la proyección del ahora hacia el porvenir. The problem of present is analyzed as a reality given to man. First, the impersonal character of time is studied in its contradictory condition of opening place of giving: when present appears, there is not a giver, nor a receiver. In the second place, by considering the etymological sense of the French word "maintenant", it is showed that the "now" is a nullity between past and future, a dual interstice in which everything is reached or lost. Following the Kantian conception of time and the Derridian notion of "donation", the author highlights that the "now" is immediate receptivity, intuitive and not conceptual: in the present, man gives himself to himself and receives himself from himself. The present, at the same time that it constitutes the space of identity, it is also the vector of difference: when it becomes a sign to himself of himself, the present appears as his own alterity. The present duration, as it traduces the relation of man with himself, is a sign of alternation between coming and leaving; between dead and reparation. Finally, the mutations in the meaning of the notion of "promise" in Western history are investigated and understood as the experience of the now projected towards the future. (shrink)

La afirmación de Gadamer de que lo único que no hay que olvidar es que el hombre no puede vivir sin esperanza suscita perplejidad. Sin embargo, la esperanza es la condición fundamental de nuestra capacidad de comprender por su carácter referencial. La esperanza se nutre de una verdad no objetivable que amplía horizontes.

La homogeneidad de la Naturaleza, concebida como un todo racional y la universalidad del método se implican en Spinoza. Del principio de la unidad de la sustancia, o sea de la unidad de la Naturaleza tomada como natura naturans y natura naturata, se sigue que no puede existir un método que preceda al conocimiento filosófico. Ahora, si el carácter indisociable de la filosofía y del mos geometricus es efectivo, se debe a la total inteligibilidad para el hombre de la esencia (...) de Dios y de las cosas, ya que de ella se sigue que el conocimiento verdadero, es decir, adecuado, procede del todo a las partes. Con Spinoza, el racionalismo absoluto quiere acabar con el misterio que rodea la razón o que le subyace, misterio que hacía afirmar a Descartes en su tercera meditación que “es propio de la naturaleza de lo infinito que yo,siendo finito, no pueda comprenderlo”. La filosofía de Spinoza se presenta como un intelectualismo íntegro, una doctrina de la necesidad y de la libertad. Mas, podemos preguntarnos: ¿no hay aquí una contradicción entre necesidad y libertad? ¿Será que la filosofía de Spinoza es incoherente? O, dicho en otros términos, ¿es posible para el hombre actuar dentro de un determinismo tan estricto? (shrink)

This special volume of Health Care Analysis is dedicated to a consideration of the status of body parts and products and the roleof law in regulating them. We argue that such a discussion is timely giventhe conflation of technological and academic concerns posed by thecomplex legal framework within which these issues are currentlyaddressed and in the light of debates such as those regardingthe storage of children's organs addressed by inquiries atAlder Hay and Bristol, United Kingdom. The contributors addressspecific legal problems (...) which have been brought before the courts in the UK and other jurisdictions, something which wesuggest is likely to occur with increasing regularity oncethe Human Rights Act 1998 comes into force in October 2000.The issues are also considered on a more theoretical level with papers exploring the role of concepts such as property, donation, commodification and kinship in these debates.While the volume focuses principally upon the manner inwhich these issues have arisen in a UK context, though withreference to certain comparative examples, the concepts discussed here are of more general application acrossother jurisdictions. (shrink)

Jean-Luc Marion’s phenomenology of giveness constitutes one of the most outstanding attempts to set up a universal theory of the phenomenologically given as a whole within the framework of contemporary philosophical thought. The aim of the present study is to apply the main categories of this phenomenological theory concerning gift to the singular type of phenomenon represented by the pure indeterminate and anonymous being to which Emmanuel Levinas refers by the name of il y a in his early writings. (...) Therefore, this concerns examining the multiple specific modes of giveness proper to the impersonal “there is” and also its paradoxical relationship both with the donor and with the receiver of such gift in order to show the possibility of a “third way” of phenomenological investigation. This is a way equally distant from the western traditional concept of Being as “stable presence” and from Levinas’ proposal geared to substitute ontology for ethics as “first philosophy”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:176 HISTORY OF PHILOSOPHY to be accounted for in some way. Goldsmith takes no cognizance of these categorical statements. Secondly, there is no support for Goldsmith's conclusion to be found in Hobbes's comment at the end of De Corpore. A cursory reading of the passage makes it clear that the comments concerning other hypotheses refer only to Part IV of De Corpore and not to the whole system as (...) Goldsmith suggests. Indeed the earlier parts are said to comprise the "theorems" of the systems, and the only way Hobbes suggests they might be found corrigible is if a mistake in deduction has occurred. Finally, Goldsmith pays insufficient attention to Hobbes's account of the process of analysis and sometimes seems to confuse it with the imaginary annihilation of the world which Hobbes uses as an expository device in expounding his concept of space. As Hobbes describes the process it begins with a phenomenal whole which is subjected to continued conceptual analysis until unanalyzable elements are reached. These logically primitive notions are referred to by Hobbes as "the most universal things" and as "first principles" which are "manifest of themselves" or "known to nature" (E. W. I, 69), all of which strongly suggests that they are coguized and not simply posited. Goldsmith mentions these descriptions of Hobbes's first principles in Chapter I, but presents no arguments to justify his abandoning them in favor of "suppositions or assumptions." When Goldsmith moves to Hobbes's political theory, he is on much firmer ground. The sections concerning human nature and natural law are generally excellent, particularly the account in Chapter IV of the relations between the various laws of nature. The treatment throughout this part of the book is exhaustive, although the point of some extended discussions is not very clear. There is a long discursive section in Chapter v on contraetarian thought which seems quite unrelated to anything it follows or precedes. And there are some curious allotments of emphasis. While Hobbes's "economic policy," which is a peripheral matter, is given a section to itself, the concept of obligation, which has been the focus of so much dispute in recent years and which is a central concern, is dealt with only by implication and in passing. In general Goldsmith accepts the traditional interpretation which sees the laws of nature as primarily prudential precepts found out by reason. These precepts are said to be like the "laws" of physics with respect to man's behavior in that they indicate regularities about the world which are ignored at one's own risk. Goldsmith suggests that the possible knowledge of God as a first cause serves only to reinforce man's awareness of the total causal nexus. The laws of nature are, properly speaking, laws only when they become civil regulations under the authority of a sovereign. The final chapter of the book attempts to assess the success of Hobbes's endeavor to create a science of politics by the "test" of its ability to explain the political phenomena of law, religion, and history. This is followed by eight appendices in which various disputes with other interpreters are briefly argued. The book contains an adequate index and a selected bibliography. There is a mistake on page 16, where the reference to De Corpore, Part I, should read Part II. PAUL J. JOHNSON California State College at San Bernardino Jean Chapelain, soixante-dix-sept lettres inddites ~ Nicolas Heinsius. Publi~es...avec une introduction et des notes par Bernard Bray. (La Haye: Martinus Nijhoff, 1966. Pp. wii -t- 467. --~ Archives Internationales d'Histoire des Id~s, 13.) A reviewer must admit at once that Jean Chapelain was no philosopher, that his letters have few general ideas, that a collection of them possesses no a priori right to be reviewed in a journal devoted to the history of philosophy. However, the present volume, edited and annotated by a member of the staff of the University of Utrecht, doctor of letters of BOOK REVIEWS 177 Amsterdam, appears in the series of the International Archives of the History of Ideas, published under the direction of P. Dibon of Nijmegen and R. Popkin of the University of California... (shrink)

En el presente texto proponemos realizar un primer trazado de una zona de correspondencia entre cuerpo y materialidad, para replantear esta materialidad a partir de ciertas categorías conceptuales. La hipótesis planteada es que hay determinadas concepciones del cuerpo en el pensamiento del siglo XX en adelante que suponen una materialidad no reductible a principios de determinación, una materialidad emparentada con la libertad, donde la necesidad se subsume a la contingencia concreta de los cuerpos. Nos proponemos bosquejar una construcción conceptual de (...) materialidad que pueda articular diferentes pensamientos que incluyen al cuerpo de un modo relevante, especialmente el de Jean-Luc Nancy. (shrink)

Resumen: El artículo pretende desarrollar una serie de argumentos descriptivos que indaguen en torno a la relación que puede establecerse entre el sentido de ser cuerpo y la re-significación que puede asumir su expresión contemporánea desde la noción de excritura, propuesta por el filósofo francés Jean-Luc Nancy. Si hay pensamiento es porque hay un sentido que siempre nos da que pensar algo. Al entender aquello, la comprensión definida tradicionalmente desde las formas explicativas y estructuralmente racionales se transforma en un (...) estar ahí sensible de manera diferente a los modos racionales aprendidos culturalmente. Para la deconstrucción, el sentido vendría a ser aquel tocar proveniente desde una exterioridad no pensable. Al pensar de otra manera, siempre estaremos en el límite de nuestras condiciones, ya sea por las formas en que hemos construido nuestras relaciones productivas o simplemente por nuestra existencia en el mundo. Lo que toca desde la exterioridad no pensada, es justamente, el sentir en tanto una llamada a estar en dicha afección, en el extrañamiento de tener una sensación afectiva. La excritura en este contexto se enfrenta al pensamiento como confrontación permanente de significaciones históricas y relativizadas culturalmente.: This article aims to develop a series of descriptive arguments that explore the relationship that can be established between the sense of being of a body and the re-signification which can assume its contemporary expression from the notion of concealed thinking proposed by the French philosopher Jean-Luc Nancy. We could argue that if there is thought it is because there is a meaning that always gives us something to think about. Once we understand this, the comprehension traditionally defined from the explanatory and structural rational forms, it is transformed in a “being there”, in a sensible and different way to the cultural and rational modes culturally learned. For its deconstruction, the sense what become that touching coming from a non-thinkable exteriority. If you want to think differently, we are always at the limit of our conditions, either because of the ways in which we have built our productive relationships or simply because of our human way of being in the world. What touches from the “not thought exteriority”, is precisely, the feeling as a call to be in that affection -a sort of appropriation of meaning-, in the estrangement of having an affective sensation. Concealed thinking in this context faces the thought as permanent confrontation of historical meanings and culturally relativized. (shrink)

Resumen: El artículo pretende desarrollar una serie de argumentos descriptivos que indaguen en torno a la relación que puede establecerse entre el sentido de ser cuerpo y la re-significación que puede asumir su expresión contemporánea desde la noción de excritura, propuesta por el filósofo francés Jean-Luc Nancy. Si hay pensamiento es porque hay un sentido que siempre nos da que pensar algo. Al entender aquello, la comprensión definida tradicionalmente desde las formas explicativas y estructuralmente racionales se transforma en un (...) estar ahí sensible de manera diferente a los modos racionales aprendidos culturalmente. Para la deconstrucción, el sentido vendría a ser aquel tocar proveniente desde una exterioridad no pensable. Al pensar de otra manera, siempre estaremos en el límite de nuestras condiciones, ya sea por las formas en que hemos construido nuestras relaciones productivas o simplemente por nuestra existencia en el mundo. Lo que toca desde la exterioridad no pensada, es justamente, el sentir en tanto una llamada a estar en dicha afección, en el extrañamiento de tener una sensación afectiva. La excritura en este contexto se enfrenta al pensamiento como confrontación permanente de significaciones históricas y relativizadas culturalmente.: This article aims to develop a series of descriptive arguments that explore the relationship that can be established between the sense of being of a body and the re-signification which can assume its contemporary expression from the notion of concealed thinking proposed by the French philosopher Jean-Luc Nancy. We could argue that if there is thought it is because there is a meaning that always gives us something to think about. Once we understand this, the comprehension traditionally defined from the explanatory and structural rational forms, it is transformed in a “being there”, in a sensible and different way to the cultural and rational modes culturally learned. For its deconstruction, the sense what become that touching coming from a non-thinkable exteriority. If you want to think differently, we are always at the limit of our conditions, either because of the ways in which we have built our productive relationships or simply because of our human way of being in the world. What touches from the “not thought exteriority”, is precisely, the feeling as a call to be in that affection -a sort of appropriation of meaning-, in the estrangement of having an affective sensation. Concealed thinking in this context faces the thought as permanent confrontation of historical meanings and culturally relativized. (shrink)

En este artículo se indaga por la relación entre Nietzsche y la hermenéutica filosófica contemporánea desde una óptica bien precisa, que podemos indicar en estos términos: ¿debe Nietzsche ser incluido en la nómina de los representantes de la hermenéutica? Para ello, en un primer momento mostraré que, efectivamente, ha habido una reticencia frente a esta inclusión y después analizaré la postura de dos reconocidos exponentes de la hermenéutica contemporánea, Jean Grondin y Gianni Vattimo, desgranando las razones de uno y (...) otro para considerar o no a Nietzsche como filósofo hermenéutico. Al final, haremos un análisis conclusivo al respecto. (shrink)

Hay dos frases que quisiera comentar aquí: “No hay naturaleza”, de Jean-Luc Nancy, y “el ser es el Capital”, de Frédéric Neyrat. La intersección de ellas pasa por Heidegger y su idea de Gestell. No es objetivo de este texto hablar “sobre la naturaleza”, como lo hicieron los primeros griegos, ni hacer una historia del concepto; más bien intentaremos realizar un trazo entre naturaleza y técnica utilizando los conceptos de Gestell, Ecotecnia y consumación, de Heidegger, Nancy y Neyrat, respectivamente. (...) Este “entre” (al estilo heideggeriano) indicará una figura epocal: uno de los trazos de nuestro mundo globalizado marca esta fusión de naturaleza y artificio. (shrink)

'Por um mundo comum' é um ensaio ao mesmo tempo convidativo e provocativo. À luz da intertextualidade, onde imagem e discurso cooperam heuristicamente, Jean Wyllys promove uma conversa entre seus recentes desenhos e montagens e suas reflexões sobre a política. A noção de mundo comum, ou de comum, aparece em sua reflexão como a invenção central da política, ao retomar, por exemplo, o pensamento de Arendt e sua noção de inter homines esse [estar entre os humanos] como um trabalho (...) de constante fundação do lugar/coisa pública. Suas pesquisas recentes sobre as fake news, mobilizadas nos últimos anos sobretudo por uma guinada radical à direita do status quo conservador e neoliberal e que atacam perversamente políticos da esquerda brasileira, procuram sugerir de que modo essa nova estratégia de construção ideológica auxiliada pela tecnologia operam, ao nível humano, uma descaracterização da própria capacidade de distinção e pensamento – algo que reserva, nesse sentido, também relações com a noção arendtiana de banalidade do mal. (shrink)

Jean Luc Nancy (2020) refería a la pandemia como un virus demasiado humano. Esto es un virus ligado a nuestros modos de producción y consumo; al uso ilimitado de todas las fuerzas disponibles, naturales y humanas, con miras a una producción que no tiene otra finalidad más que ella misma. El virus, señala Nancy, viene a señalarnos que hay límites. A partir de esta lectura, el artículo propone tres aportes conceptuales para repensar nuestro modo de habitar el mundo. Mundo (...) no como un concepto autoevidente sino como lo indeterminado que cada nueva generación deberá concebir y crear. Asimismo reflexiona sobre el lugar del derecho en el marco de dicho desafío. (shrink)

The author argues the following hypothesis: the medical clinic is an experimental practice, in the sense given to this term by Claude Bernard, and the clinic is its specific laboratory. Its object is not the disease, but the patient. Careful examination of the clinic attests to its very close proximity to the experimental method, and the comparison also raises a number of difficulties. The main obstacle arises from the specificity of medicine, which involves treating individual human subjects whose words cannot (...) be suppressed. Its main challenge is to combine a linguistic practice with an experimental method. (shrink)

The literature on organizational ethics has paved the way for a situated and intersubjective understanding of ethics through caring practices. In this article, we try to extend this perspective by looking beyond the interactions of caregivers among themselves or with care seekers to reveal ethics as the ongoing collective accomplishment of a variety of actors. We do so by mobilizing Strauss’s theoretical perspective of articulation work in the context of healthcare. Based on an ethnography, we show how actors of care (...) (e.g., nurses, caregivers, or doctors) operate within care arrangements that need to be frequently rearticulated to face ethical threats and protect their patients’ well-being. We distinguish three types of rearticulation corresponding to different degrees of rearticulation, individual actor stance, and specific ways of working things out. We discuss their implications for the maintenance of organizational ethics. (shrink)

Issu de la thèse de l'auteur soutenue en 1987, cet ouvrage a pour visée de redéfinir l'anthropologie, en dissipant le malentendu instauré par le modèle galiléen de scientificité appliqué aux sciences sociales afin d'opérer un retour à la fondation historique de la discipline dans l'epistêmê politikê des anciens Grecs. Trois voies d'accès sont parcourues : G. Dumézil, M. Heidegger et G. Guillaume. ©Electre 2018.

Jean-Paul Sartre en El ser y la nada plantea una ontología basada en la dualidad fundamental del ser y una nada que, ante todo, se describe como un acto nihilizador. En virtud de una fuerte presencia de dinámicas activas en la ontología sartreana, esta investigación tiene por objetivo identificar el rol de la pasividad en la ontología y en la fenomenología sartreanas, con vistas a resaltar la necesidad de la dimensión pasiva en, al menos, dos fenómenos cruciales en la (...) constitución fáctica del para-sí, a saber, por un lado, la situación del cuerpo-para-sí y, por otro, el aparecer del otro a través de la mirada. Para este objetivo se recurrirá a la ontología merleaupontiana en torno a la pasividad expuesta en Lo visible y lo invisible a modo de guía. Con ello, la hipótesis a sostener es que hay un importante recurso a la pasividad en la fenomenología de la situación del cuerpo-para sí, agudizado con el aparecer del otro, el cual, no obstante, se ausenta en la exposición ontológica. (shrink)

La question des frontières des arts plastiques et littéraires contemporains peut être approchée à travers l'exemple de la géopoétique de Kenneth White. Renonçant à réduire l'art à la production d'une représentation dominée par le plaisir de la vue, le mouvement esthétique de la géopoétique cherche à faire de la création artistique un geste de participation aux matières de la terre sur fond d'une expérience polysensorielle où la marche et le nomadisme constituent des explorations d'un proto-monde. L'oeuvre écrite ou plastique est (...) destinée à conserver des fragments et traces de cette aventure sensible, ouvrant ainsi la voie à une rencontre qui n'est plus un spectacle mais une expérience quasi chamanique. Reste à savoir dans quelle mesure on peut s'émanciper totalement de la représentation pour accéder à une auto-présentation du cosmos dont l'artiste serait le médium. (shrink)

The purpose of the article is to show how the questions of anomality and animality belong together in phenomenology. The figure of the human animal serves as the guideline of the study, namely the figure of a person who is not considered as similar to myself in the frame of a Husserlian characterization of normality. Husserl’s thinking is analyzed with respect to the problem of an intersubjective co-constitution of a common world. It is shown that Husserl only accepts animality and (...) anomality within the restrictive perspective of a so-called normal humanity, that of the adult man, healthy, reasonable and European. However, he constantly strives to include the anomality and animality into humanity as well, an intention that distinguishes him from Heidegger. Heidegger radicalized the question with respect to race, which serves him as a guideline for thinking the very own of the human being. Defending a thinking of exclusion, Heidegger refuses to animals as well as to anomals all right of citizenship in the community of human beings. The article ends by proposing to overcome this duality between an inclusive thinking and an exclusive thinking. (shrink)

Résumé André Gorz n’avait pas seulement une conception politique de l’écologie qui nous relie à l’histoire et aux luttes sociales, il proposait une véritable alternative écologiste au service de l’autonomie individuelle. S’il a pu paraître trahir son camp plusieurs fois, c’était à chaque fois pour y être plus fidèle malgré tout. Sa critique de l’aliénation du travail l’a mené à vouloir sortir du productivisme salarial grâce au revenu garanti et des « cercles de coopération », avant peut-être le règne de (...) la gratuité dans l’économie immatérielle... (shrink)

Are morphological patterns learned in the form of rules? Some models deny this, attributing all morphology to analogical mechanisms. The dual mechanism model (Pinker, S., & Prince, A. (1998). On language and connectionism: analysis of a parallel distributed processing model of language acquisition. Cognition, 28, 73-193) posits that speakers do internalize rules, but that these rules are few and cover only regular processes; the remaining patterns are attributed to analogy. This article advocates a third approach, which uses multiple stochastic rules (...) and no analogy. We propose a model that employs inductive learning to discover multiple rules, and assigns them confidence scores based on their performance in the lexicon. Our model is supported over the two alternatives by new "wug test" data on English past tenses, which show that participant ratings of novel pasts depend on the phonological shape of the stem, both for irregulars and, surprisingly, also for regulars. The latter observation cannot be explained under the dual mechanism approach, which derives all regulars with a single rule. To evaluate the alternative hypothesis that all morphology is analogical, we implemented a purely analogical model, which evaluates novel pasts based solely on their similarity to existing verbs. Tested against experimental data, this analogical model also failed in key respects: it could not locate patterns that require abstract structural characterizations, and it favored implausible responses based on single, highly similar exemplars. We conclude that speakers extend morphological patterns based on abstract structural properties, of a kind appropriately described with rules. (shrink)