A general model of problem‐solving processes based on misconception elimination is presented to simulate both impasses and solving processes. The model operates on goal‐related rules and a set of constraint rules in the form of “if (state or goal), do not (Action)” for the explicit constraints in the instructions and the implicit constraints that come from misconceptions of legal moves. When impasses occur, a constraint elimination mechanism is applied. Because successive eliminations of implicit constraints enlarge the problem space and have (...) an effect on planning, the model integrates “plan‐based” and “constraint‐based” approaches to problem‐solving behavior.Simulating individual protocols of Tower of Hanoi situations shows that the model, which has a proper set of constraints, predicts a single move with no alternative on about 61% of the movements and that protocols are quite successfully simulated movement by movement. Finally, it is shown that many features of previous models are embedded in the constraint elimination model. (shrink)

Patrice Bergeron,Fabrice Blée,Marc Dumas,Raymond Lemieux,Jean Richard,Gérard Siegwalt.

Jean Richard | Résumé : René-Michel Roberge proteste contre le modèle hiérarchique, autoritaire, du magistère de l’Église (catholique romaine). Selon ce modèle, la révélation vient d’en haut et passe par la hiérarchie ecclésiale pour parvenir aux fidèles. Cette conception ne fonctionne plus à notre époque, caractérisée par « le refus des arguments d’autorité » (Luc Ferry). Par opposition à ce modèle hiérarchique et doctrinal, notre auteur propose un magistère ecclésial de type pastoral. La fonction magistérielle consiste alors à entretenir et (...) à vitaliser la foi déjà présente dans la communauté des fidèles. |: René-Michel Roberge protests against the pattern of a hierarchical and authoritarian Church magisterium. According to this conception, revelation comes from on high, through the Church hierarchy, to the faithful. Such a conception has become irrelevant in our age, characterized by the rejection of authoritarian arguments (Luc Ferry). By contrast, R.-M. Roberge preconizes a pastoral type of magisterium, which upholds the faith yet present in the community of the faithful. (shrink)

Jean Richard | Résumé : Cet article se présente comme une réflexion sur un écrit de Paul Ricoeur concernant l’herméneutique du témoignage chrétien. À la simple confession de foi, « Jésus est le Christ », le témoignage ajoute un noyau narratif, comme on voit dans les évangiles. Il ajoute aussi la dimension existentielle de l’expérience personnelle. Car le témoignage de foi est plus qu’un simple reportage. Il exprime l’engagement du témoin dans la cause pour laquelle il témoigne. Le témoignage devient (...) ainsi profession de la foi personnelle, où le témoin s’identifie avec la cause de celui pour lequel il témoigne. Ricoeur peut parler alors du « témoignage absolu de l’absolu ». |: This article is a reflection on a paper by Paul Ricoeur on the Christian testimony. A testimony is more than a bare confession of faith. It includes a narrative, as we see in the gospels. But it is also more than a bare report. It comprises an existential layer of personal experience. It voices the whole commitment of the witness to the cause to which he bears witness. Thus, the testimony becomes a personal profession of faith, whereby the witness identifies himself with the cause and with the person he bears witness to. Hence Ricoeur’s word : “the absolute testimony about the absolute”. (shrink)

La Dogmatique de Gérard Siegwalt s’inspire profondément de la théologie de Paul Tillich, tout en demeurant pleinement originale. On le voit tout particulièrement à propos de la méthode de corrélation. Chez Siegwalt, la corrélation s’instaure entre deux types d’approche: l’approche sapientiale et l’approche prophétique . Dans cet article, j’entends montrer chez Siegwalt l’équivalence entre ces deux termes de la corrélation: la dimension transcendante du réel et le Dieu de la foi chrétienne.

This is a study of Paul Tillich’s non-supranaturalist interpretation of the history of salvation. The question lies at the core of his 1923 debates with Karl Barth. Two articles written by Tillich in 1927 and 1928 on belief-ful realism advocate a faith which sees the divine at the heart of the real, not turning away from reality. The 1927 article, “Eschatology and History,” elaborates a philosophy of history which shows the signs of transcendence in the depths of history, at the (...) point where meaning is threatened by meaninglessness. The 1930 article, “Christology and the Interpretation of History,” proposes Christ as the center of history ; this proposal secures the meaning of history not as an intervention from outside, but as an irruption in history of its unconditioned ground. (shrink)