En 1975, Michelle Perrot s’interrogeait : « Refuser à la femme sa nature criminelle, n’est-ce pas encore une façon de la nier? ». Cette citation, rappelée en introduction (p. 5) puis en conclusion (p. 323), illustre bien la voie adoptée par Adrien Dubois. Le propos de cet ouvrage, en effet, est moins la violence faite aux femmes que celle qu’elles exercent. Il s’inscrit donc dans un champ historiographique très neuf. Des publications récentes ont montré combien les premières études féministe...

Parsa-Parsi et al systematically discuss and elucidate contentious and non-controversial ethical issues that emerged during the ICoME (International Code of Medical Ethics) revision process and the consensus they achieved. The ethical issues discussed include the physician’s duty to act in the best interests of patients and to ensure they are protected from the unjustifiable risk of harm, respect for patient autonomy and the duties of physicians during emergencies, among others. This paper examines paragraph 26, which requires doctors to provide only (...) medically justified remote treatment, ensure patients offer informed consent and adequately protect their confidentiality.1 At the peak of the COVID-19 pandemic, many countries in Europe and America implemented remote-by-default healthcare policies. At that time, the policy aimed to ensure that patients enjoyed continued access to care while protecting healthcare professionals’ health and well-being. After the COVID-19 pandemic, this policy remained in place. Regardless of the nature of their ailment, patients have consistently preferred in-person care out of concern that their health issues might not be accurately diagnosed and that they may not receive quality care …. (shrink)

The Evolutionary Synthesis is often seen as a unification process in evolutionary biology, one which provided this research area with a solid common theoretical foundation. As such, neo-Darwinism is believed to constitute from this time onward a single, coherent, and unified movement offering research guidelines for investigations. While this may be true if evolutionary biology is solely understood as centred around evolutionary mechanisms, an entirely different picture emerges once other aspects of the founding neo-Darwinists’ views are taken into consideration, aspects (...) potentially relevant to the elaboration of an evolutionary worldview: the tree of life, the ontological distinctions of the main cosmic entities , the inherent properties of self-organizing matter, evolutionary ethics, and so on. Profound tensions and inconsistencies are immediately revealed in the neo-Darwinian movement once this broader perspective is adopted. This pluralism is such that it is possible to identify at least three distinct and quasi-incommensurable epistemological/metaphysical frameworks as providing a proper foundation for neo-Darwinism. The analysis of the views of Theodosius Dobzhansky, Bernhard Rensch, and Ernst Mayr will illustrate this untenable pluralism, one which requires us to conceive of the neo-Darwinian research agenda as being conducted in more than one research programme or research tradition at the same time. (shrink)

Given the apparent nondisplaceability and noncancellability of the derogatory content of slurs, it may appear puzzling that non-derogatory uses of slurs exist. Moreover, these uses seem to be in general available only to in-group speakers, thereby exhibiting a peculiar kind of context-sensitivity. In this paper the author argues that to understand non-derogatory uses we should consider slurs in terms of the kind of social practice their uses instantiate. A suitable theory of social practices has been proposed by McMillan. In typical (...) uses the practice is one of bigotry and discrimination. Non-derogatory uses are only possible to the extent that they consitute acts of an alternative, non-derogatory practice. In the core cases it must be a subversive practice of satire or reappropriation. The social identity of speakers is not an ultimately decisive factor but it is an important constitutive condition: most non-derogatory practices of slur-use can only be performed by a member of the target group. (shrink)

I INTRODUCTION: RESPECT, EQUALITY AND THE AUTONOMY OF MORALITY We often invoke a notion of respect to express our sense of human equality. ...

Consciousness and Qualia is a philosophical study of qualitative consciousness, characteristic examples of which are pains, experienced colors, sounds, etc.

Leopold first discusses the conservation of natural resources in the southwestern United States in economic tenns, stressing, in particular, erosion and aridity. He then concludes his analysis with a discussion of the moral issues involved, developing his general position within the context of P. D. Ouspenky’s early philosophy of organism.

The 1920-1960 period saw the creation of the conditions for a unification of disciplines in the area of evolutionary biology under a limited number of theoretical prescriptions: the evolutionary synthesis. Whereas the sociological dimension of this synthesis was fairly successful, it was surprisingly loose when it came to the interpretation of the evolutionary mechanisms per se, and completely lacking at the level of the foundational epistemological and metaphysical commitments. Key figures such as Huxley, Simpson, Dobzhansky, and Rensch only paid lip (...) service to the conceptual dimension of the evolutionary synthesis, as they eventually realized that a number of evolutionary phenomena could not be explained by its narrow theoretical corpus. Apparently, the evolutionary synthesis constituted a premature event in the development of evolutionary biology. Not only are the real achievements of the evolutionary synthesis in need of reevaluation, but this reassessment also has important implications for the historiography of Darwinism and the current debates about the darwinian movement. (shrink)

Everyone, even when asserting unchallengeable authority from God or Science, thinks in language, in words and phrases, in expressions of moral, social and political impact, fighting words and words with and over which we fight. However, debates among the educated can be irrelevant elsewhere, ineffective against the highly motivated whose dogma instructs and guides them, their voting and their arming. The degeneration of “democracy” to “tyranny” such as Plato’s Republic postulated threatens in some lands “of the free,” while in others (...) it seems inexorably in progress. Today “democracy,” republic,” “liberty/freedom,” “justice,” “law and order” are adduced by their actual enemies to complement “nationalism,” “patriotism,” and frightening “empire.” Extremists on both sides decry “Tyranny!” each in fact seeking authoritarian power. All of which have instructive ancient precedents: in the History of the Peloponnesian War Thucydides offers horrific accounts of ancient nation-states “long ago and far away,” more or less democratic, that abandoned common sense, moral sense, and with them regard for value words and truth itself. In the early 2020s CE many persons and governments have done little better during the still lingering pandemic. A second horror is prompted by Thucydides’ report of civil war on Corcyra, telling how faction spawned riots, coups d’état, and outright civil war. The twenty-first-century media are uniquely potent, yet mechanics of seduction are timeless. Likewise techniques for winning true believers and votes, as illustrated by passages in Mein Kampf on the language of propaganda, its production and reception. Our hope is therefore Education for a New Era to help students to discover pitfalls of media(ted) “information,” to achieve independent critical thinking at levels of basic language use and foundations of argument. Besides recognizing mis- and disinformation as harmful, they must learn themselves to judge thoughtless use, cynical abuse, or, worse yet, brazen disdain of vocabulary indicating moral/ethical value. Scientists have key roles in this drama; humanists larger ones yet. (shrink)

Traditional explanations of multistable visual phenomena (e.g. ambiguous figures, perceptual rivalry) suggest that the basis for spontaneous reversals in perception lies in antagonistic connectivity within the visual system. In this review, we suggest an alternative, albeit speculative, explanation for visual multistability – that spontaneous alternations reflect responses to active, programmed events initiated by brain areas that integrate sensory and non-sensory information to coordinate a diversity of behaviors. Much evidence suggests that perceptual reversals are themselves more closely related to the expression (...) of a behavior than to passive sensory responses: (1) they are initiated spontaneously, often voluntarily, and are influenced by subjective variables such as attention and mood; (2) the alternation process is greatly facilitated with practice and compromised by lesions in non-visual cortical areas; (3) the alternation process has temporal dynamics similar to those of spontaneously initiated behaviors; (4) functional imaging reveals that brain areas associated with a variety of cognitive behaviors are specifically activated when vision becomes unstable. In this scheme, reorganizations of activity throughout the visual cortex, concurrent with perceptual reversals, are initiated by higher, largely non-sensory brain centers. Such direct intervention in the processing of the sensory input by brain structures associated with planning and motor programming might serve an important role in perceptual organization, particularly in aspects related to selective attention. (shrink)

Most accounts of the derogatory meaning of slurs are semantic. Recently, Nunberg proposed a purely pragmatic account offering a compelling picture of the relation between derogatory content and social context. Nunberg posits that the semantic content of slurs is identical to that of neutral counterparts, and that derogation is a result of the association of slur use with linguistic conventions of bigoted speakers. The mechanism responsible for it is a special kind of conversational implicature. However, this paper argues that Nunberg’s (...) proposal suffers from technical and conceptual problems regarding the application of the concepts of implicature and convention. It is proposed that the implicature mechanism should be replaced by expressive commitment attribution. The account advocated here preserves crucial insights of Nunberg’s analysis, 25–48, 2013a, Analytic Philosophy 54, 350–363, 2013b; Bolinger Nous, 51, 439–462, 2017), giving them a firmer conceptual basis. It supports a distinction between derogation and offensiveness of slurs that improves on the one proposed by Hom and May, 293–313 2013), and sheds light on puzzling borderline cases: the use of slurs by ignorant speakers and controversies surrounding the status of some words as potentially slurs. (shrink)

Contrairement à une croyance trop répandue, le darwinisme et son prolongement au XXe siècle — le néo-darwinisme — ne portent pas sur une idée de l'évolution fondée sur la simple notion de « la survie du plus apte ». Si la théorie de la sélection naturelle est partie intégrante du néo-darwinisme, plusieurs de ses fondateurs seront en quête d'une conception beaucoup plus généreuse, pleine et compréhensive de l'évolution. En réalité, la révolution dite darwinienne s'insère au coeur d'une révolution intellectuelle beaucoup (...) plus importante : la révolution transformiste. Avant d'être des darwiniens, de dignes représentants de cette mouvance s'afficheront comme étant des transformistes. Cela signifie que, en plus des mécanismes de l'évolution biologique, d'autres éléments tout aussi cruciaux seront pris en considération`, dans l'élaboration d'une véritable synthèse évolutionniste : les rapports entre l'évolution biologique et l'évolution cosmique ; les interrogations portant sur la question d'une possible direction évolutive ; l'enseignement à tirer pour l'homme de sa place et de son rôle dans la nature. A la croisée de l'histoire, de la philosophie et de la science, cet ouvrage cherche à démontrer, à travers l'analyse des travaux de plusieurs néo-darwiniens de premier plan, que la révolution darwinienne demeurera incomplète aussi longtemps que la révolution transformiste le restera. (shrink)

During the second half of the eighteenth century, the most powerful literary work in Britain was nonfictional: philosophy, history, biography, and political controversy. Leo Damrosch argues that this tendency is no accident; at the beginning of the modern age, writers were consciously aware of the role of cultural fictions, and they sought to ground those fictions in a real world beyond the text. Their political conservatism (often neglected by modern scholars) was an extensively thought out response to a world in (...) which meaning was inseparable from consensus, and in which consensus was increasingly under attack. Damrosch finds strong affinities between writers who are usually described as antagonists. The first chapter places Hume and Johnson in dialogue, showing that their responses to the challenge of their age have deep similarities, and that their thinking points forward in significant ways to twentieth-century pragmatism. Subsequent chapters explore the interrelationship of the fictive and the "real" in a wide range of works by Boswell, Gibbon, White, Burke, and Godwin. In its combination of literary, philosophical, and cultural criticism, this book will appeal to scholars in many fields as well as to nonacademic readers interested in intellectual history. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Rhetoric of Philosophical Politics in Plato's Seventh LetterV. Bradley LewisThe name Syracuse has come to stand as an emblem of the problematic relationship between philosophy and politics. While the sources1 differ on specifics, we can be confident that Plato visited there at least three times between 387 and 362 B.C. On his first trip, during the reign of Dionysius I, he became acquainted with Dion, the tyrant's brother-in-law. (...) When the elder Dionysius died, Dion, a devotee of philosophy, apparently contrived for the old man's son, namesake, and successor to invite Plato back, believing that the young tyrant could be philosophically educated and convinced to lay down tyranny in favor of a new regime based on the rule of law. The plan was defeated, however, by a combination of Dionysius's dissolute life and opposition by Dion's enemies at court. Dion was exiled, and Plato returned to the Academy. Dion implored Plato to return to Syracuse on the basis of reports of Dionysius II's renewed resolution to take up philosophy and by the tyrant himself (who seems to have made some thinly veiled threats against the still-exiled Dion). Plato's second visit to Dionysius was no more successful than the first, however, and he considered himself fortunate to have escaped with his life. After a meeting at which Plato recounted the events of his final trip, Dion marshaled an expeditionary force, which included volunteers from the Academy, and set out to expel Dionysius II by violence. The effort succeeded, but the new regime was itself riven by faction, and Dion was assassinated in 353.2The principal legacy of this ill-starred episode is contained in the letters that have come down to us under the name of Plato, particularly those numbered seven and eight. Scholarly discussion of Plato's Seventh Letter has usually focused on three questions: the doctrinal content of the letter and its relationship to the doctrinal content of the dialogues; the character of the letter as an apologia for Plato's Syracusan activities; and the general authenticity of the letter. While the second of these questions focuses correctly [End Page 23] on the rhetorical character of the letter, it ignores the most obvious aspect, namely, the letter's explicit addressees: the friends and comrades of Dion, and their request for political advice. If we take this rhetorical element with sufficient seriousness, we will see that the content of the letter is fully consistent with the teachings of the political dialogues, a point that tells in favor of the authenticity of the letter. Specifically, a focus on the rhetorical character of the letter reveals that its content is determined mostly by what emerges as an effort by Plato to influence his correspondents by moderating their understandable desire for vengeance and thus to forestall further bloodshed and disorder in Syracuse. What is most important about the letter, then, is not so much its account of Plato's actions in Syracuse, but its unveiling of his intentions with respect to Dion's followers. It is not the philosophical-political blueprint, sketched vaguely in the Seventh Letter, that is most important,3 but the concrete effort to mitigate the passions of his correspondents. Read in this light, the letter becomes even more important, since it contradicts the popular image of Plato as a proponent of dangerous political utopianism and portrays a more subtle relationship between philosophy and politics.1. Dion's intentions, Plato's apologyTo the extent that the rhetoric of the letter has been treated, commentators have usually focused on Plato's (or whoever the author) defense of his own actions in Sicily.4 While there is certainly warrant for this approach, the most important fact about the letter concerns its intended audience, the "relatives and comrades of Dion."5 As Plato explains in the opening of the letter, these are the men who have sought not only his advice, but his cooperation in completing the political project halted by Dion's death at the hands of several of his other purported "allies."The most striking feature of the rhetorical structure is that, while the letter... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Rhetoric of Philosophical Politics in Plato's Seventh LetterV. Bradley LewisThe name Syracuse has come to stand as an emblem of the problematic relationship between philosophy and politics. While the sources1 differ on specifics, we can be confident that Plato visited there at least three times between 387 and 362 B.C. On his first trip, during the reign of Dionysius I, he became acquainted with Dion, the tyrant's brother-in-law. (...) When the elder Dionysius died, Dion, a devotee of philosophy, apparently contrived for the old man's son, namesake, and successor to invite Plato back, believing that the young tyrant could be philosophically educated and convinced to lay down tyranny in favor of a new regime based on the rule of law. The plan was defeated, however, by a combination of Dionysius's dissolute life and opposition by Dion's enemies at court. Dion was exiled, and Plato returned to the Academy. Dion implored Plato to return to Syracuse on the basis of reports of Dionysius II's renewed resolution to take up philosophy and by the tyrant himself (who seems to have made some thinly veiled threats against the still-exiled Dion). Plato's second visit to Dionysius was no more successful than the first, however, and he considered himself fortunate to have escaped with his life. After a meeting at which Plato recounted the events of his final trip, Dion marshaled an expeditionary force, which included volunteers from the Academy, and set out to expel Dionysius II by violence. The effort succeeded, but the new regime was itself riven by faction, and Dion was assassinated in 353.2The principal legacy of this ill-starred episode is contained in the letters that have come down to us under the name of Plato, particularly those numbered seven and eight. Scholarly discussion of Plato's Seventh Letter has usually focused on three questions: the doctrinal content of the letter and its relationship to the doctrinal content of the dialogues; the character of the letter as an apologia for Plato's Syracusan activities; and the general authenticity of the letter. While the second of these questions focuses correctly [End Page 23] on the rhetorical character of the letter, it ignores the most obvious aspect, namely, the letter's explicit addressees: the friends and comrades of Dion, and their request for political advice. If we take this rhetorical element with sufficient seriousness, we will see that the content of the letter is fully consistent with the teachings of the political dialogues, a point that tells in favor of the authenticity of the letter. Specifically, a focus on the rhetorical character of the letter reveals that its content is determined mostly by what emerges as an effort by Plato to influence his correspondents by moderating their understandable desire for vengeance and thus to forestall further bloodshed and disorder in Syracuse. What is most important about the letter, then, is not so much its account of Plato's actions in Syracuse, but its unveiling of his intentions with respect to Dion's followers. It is not the philosophical-political blueprint, sketched vaguely in the Seventh Letter, that is most important,3 but the concrete effort to mitigate the passions of his correspondents. Read in this light, the letter becomes even more important, since it contradicts the popular image of Plato as a proponent of dangerous political utopianism and portrays a more subtle relationship between philosophy and politics.1. Dion's intentions, Plato's apologyTo the extent that the rhetoric of the letter has been treated, commentators have usually focused on Plato's (or whoever the author) defense of his own actions in Sicily.4 While there is certainly warrant for this approach, the most important fact about the letter concerns its intended audience, the "relatives and comrades of Dion."5 As Plato explains in the opening of the letter, these are the men who have sought not only his advice, but his cooperation in completing the political project halted by Dion's death at the hands of several of his other purported "allies."The most striking feature of the rhetorical structure is that, while the letter... (shrink)

In order to contribute to the consolidation in the field ofPositive Psychology, we reinvestigated the factor structure of top 10 positive emotions of Barbara Fredrickson. Former research in experimental settings resulted in a three-cluster solution, which we tested withexploratoryandconfirmatorymethodology against different factor models. Within our non-experimental data (N= 312), statistical evidence is presented, advocating for a single factor model of the 10 positive emotions. Different possible reasons for the deviating results are discussed, as well as the theoretical significance to various (...) subfields inPositive Psychology(e.g., therapeutical interventions). Furthermore, the special role ofawewithin the study and its implications for further research in the field are discussed. (shrink)

This debate, I shall argue, has everything to do with Aristotle. Aristotle raises the charge of epiphenomenalism himself against a theory that seems to have close affinities to his own, and he offers what has the makings of an emergentist response. This leads to controversy within his own school. We find opponents ranged on both sides, starting with his own pupils, several of whom are stout defenders of epiphenomenalism, and culminating in the developed emergentism of later commentators. Aristotle’s theory and (...) the debate that ensued are thus quite relevant to contemporary discussions. But first we need to get clear on terms. (shrink)

Aristotle not only formulates the problem of intentionality explicitly, he makes a solution to it a requirement for any adequate theory of mind. His own solution, however, is not to be found in his theory of sensation, as Brentano and others have thought. In fact, it is precisely because Aristotle regards this theory as inadequate that he goes on to argue for a distinct new ability he calls "phantasia." The theory of content he develops on this basis (unlike Brentano's) is (...) profoundly naturalistic: it is a representational theory, formulated in terms of the causal powers and physical magnitudes of the body. (shrink)

Die bedeutung der jüdischen feste nach Philo.--Der nomos. insonderheit Sabbat und feste, in philonischer beleuchtung, an der hand von Philos schrift De septenario.--Die religions- und kulturgeschichtliche stellung Philos.--Agada bei Philo.--Ursprung, begriff und umfang der allegorischen schrifterklärung.--Die alexandrinische lehre von den mittelwesen oder göttlichen kräften, insbesondere bei Philo, geprüft auf die frage, ob und welchen einfluss sie auf das mutterland Palästina gehabt.

Aristotle not only fonnulates the problem of intentionality explicitly, he makes a solution to it a requirement for any adequate theory of mind. His own solution, however, is not to be found in his theory of sensation, as Brentano and others have thought. In fact, it is precisely because Aristotle regards this theory as inadequate that he goes on to argue for a distinct new ability he calls “phantasia.” The theory of content he develops on this basis (unlike Brentano’s) is (...) profoundly naturalistic: it is a representational theory, formulated in tenns of the causal powers and physical magnitudes of the body. (shrink)

This debate, I shall argue, has everything to do with Aristotle. Aristotle raises the charge of epiphenomenalism himself against a theory that seems to have close affinities to his own, and he offers what has the makings of an emergentist response. This leads to controversy within his own school. We find opponents ranged on both sides, starting with his own pupils, several of whom are stout defenders of epiphenomenalism, and culminating in the developed emergentism of later commentators. Aristotle’s theory and (...) the debate that ensued are thus quite relevant to contemporary discussions. But first we need to get clear on terms. (shrink)

In this paper I describe the place of naive realism in Russell’s changing accounts of perception. I argue ‎for the following conclusions: (1) The early period, 1898-1910: I am inclined to think that the naïve ‎realism that Russell embraced so enthusiastically early on may not have been intended as a naïve ‎realism about perception, but as a metaphysical or semantical thesis. (2) The Problems of Philosophy ‎‎(1912): Russell abandons naïve realism (if, in fact, he ever held it) and presents a (...) sense-datum version ‎of representative realism. (3) “On Matter” (1912): here we see Russell’s best attempt to defend ‎something very close to the standard doctrine of naïve realism. The objects of perception—the ‎‎“everyday material objects such as caterpillars and Cadillacs”—have, of course, undergone severe ‎reconstruction. But the resulting picture does capture the spirit of the doctrine. (4) The period from ‎‎1914 to 1927: though Russell’s thinking about perception underwent some significant changes during ‎this period—the sense datum theory is replaced by neutral monism—I try to show that the ‎distinction between the matter of physics and the thing of common sense is a constant feature of ‎Russell’s changing views. And I suggest that our perceptual relation the thing of common ‎sense (as logically reconstructed by Russell) can usefully be viewed as a limited sort of naïve realism. ‎‎(5) The period after 1927: the thing of common sense no longer features in Russell’s account of our ‎perceptual access to the world. The things we perceive are percepts, located in our private spaces. The ‎only material objects of which these percepts are parts are our brains. All other material objects are ‎beyond our perceptual reach and are accessible only via inference. This is the end of anything ‎resembling the traditional view of naïve realism in Russell’s account of perception. ‎. (shrink)