This article addresses the issue of the interface between public health and clinical health within the context of the search for networking approaches geared to a more integrated delivery of health services. The articulation of an operative interface is complicated by the fact that the definition of networking modalities involves complex intra- and interdisciplinary and intra- and interorganizational systems across which a new transversal dynamics of intervention practices and exchanges between service structures must be established. A better understanding of the (...) situation is reached by shedding light on the rationale underlying the organizational methods that form the bases of the interface between these two sectors of activity. The Quebec experience demonstrates that neither the structural-functionalist approach, which emphasizes remodelling establishment structures and functions as determinants of integration, nor the structural-constructivist approach, which prioritizes distinct fields of practice in public health and clinical health, adequately serves the purpose of networking and integration. Consequently, a theoretical reframing is imperative. In this regard, structuration theory, which fosters the simultaneous study of methods of inter-structure coordination and inter-actor cooperation, paves the way for a better understanding of the situation and, in turn, to the emergence of new integration possibilities. (shrink)

Le petit ouvrage de Michel Bourdeau dans cette élégante collection des Presses Universitaires de France a des prétentions modestes, comme l'exige d'ailleurs la vocation pédagogique de la collection. Il s'agit d'une introduction philosophique au programme de l'intelligence artificielle. L'auteur voudra aborder la problématique par la voie historique et dans un esprit informel, tout en espérant faire la part de la pensée symbolique et de l'intuition en deux temps «La préhistoire de l'intelligence artificielle» et «Éléments d'une théorie de l'intuition».

Comme le suggère Jean-Pierre Dupuy dans son introduction générale, la recherche des cinquante dernières années a peut-être fait voler en éclats le concept d’une rationalité purement instrumentale qui n’aurait rien à voir avec le choix des fins. C’est la nature de l’interaction entre la dimension épistémique et les contraintes formelles du choix rationnel qui interdirait une séparation bien tranchée entre les moyens et les fins telle qu’on la trouve chez Hume ou Weber. Ainsi, nous dit Dupuy, «il n’est pas de (...) définition de l’adéquation des moyens aux fins qui n’engage toute une conception de la rationalité des fins elles-mêmes». Dans son essai qui ouvre le recueil et la section sur les paradoxes de la rationalité, Dupuy défend le raisonnement évidentialiste pour les problèmes de Newcomb avec cause commune contre ceux qui y trouvent l’octroi d’un pouvoir indu sur le passé. Pour ce faire, il met à l’œuvre une distinction entre deux types de temporalité, le temps de l’histoire et le temps du projet. Le premier type de temporalité est fixe et fermé par rapport à l’action libre. Mais ce qu’il appelle le temps du projet permet de penser une forme de «pouvoir contrefactuel sur le passé», un concept qu’il emprunte à Alvin Plantinga. Cette approche lui permet de formuler une position intermédiaire éclectique dans le débat principal qui oppose Michael Bratman et David Gauthier. (shrink)

Cet ouvrage fait partie de la collection « Louise Michel : Œuvres » lancée par le laboratoire LIRE et par Xavière Gauthier dès 1999 afin de rendre son œuvre accessible et d’en montrer la complexité et l’intérêt littéraire. C’est la première édition critique de trois romans, Les microbes humains (p. 47-207), Le monde nouveau (p. 211-384) et Le claque-dents (p. 387-562) qui datent respectivement de 1886, 1888 et 1890 (p. 11). Pour le troisième tome uniquement, un tableau des (...) correspondances ent... (shrink)

Schopenhauer’s invective is legendary among philosophers, and is unmatched in the historical canon. But these complaints are themselves worthy of careful consideration: they are rooted in Schopenhauer’s philosophy of language, which itself reflects the structure of his metaphysics. This short chapter argues that Schopenhauer’s vitriol rewards philosophical attention; not because it expresses his critical take on Fichte, Hegel, Herbart, Schelling, and Schleiermacher, but because it neatly illustrates his philosophy of language. Schopenhauer’s epithets are not merely spiteful slurs; instead, they reflect (...) deep-seated theoretical and methodological commitments to transparency of exposition. (shrink)

... PREFACE Paul Gochet (Liege) "[...] une entite physique ne peut etre envisagee que comme une sorte de concretisation, de consolidation locale dans un ...

Por Laura Fraga de Almeida Sampaio, tradutora do livro A aula inaugural, que Foucault pronunciou ao assumir a cátedra vacante no Collège de France pela morte de Hyppolite, pode ser considerada um texto de ligação entre suas obras, datadas dos anos 60, como História da loucura, As palavras e as coisas, A arqueologia do saber, centradas predominantemente na análise das condições de possibilidade das ciências humanas, e as que se seguiram a maio de 68, como Vigiar e punir, voltados ao (...) exame da microfisica do poder. Foucault desvenda a relação entre as práticas discursivas e os poderes que as permeiam. Ao perceber os diversos procedimentos que cerceiam e controlam os discursos da sociedade, o autor comprova que "o discurso não é simplesmente aquilo que traduz as lutas ou os sistemas de dominação, mas aquilo pelo que se luta, o poder de queremos nos apoderar". Na segunda parte do texto, Foucault anuncia a direção em que prosseguirá suas investigações no decorrer dos cursos no Collège de France, apontando para o que denomina o "conjunto crítico" e o "conjunto genealógico" e lança o projeto de estudo das interdições que atingem o discurso da sexualidade. A este trabalho dedicará muitos anos, após a publicação do primeiro volume da História da sexualidade, em 1976: A vontade de saber (uso dos prazeres, vol.2, O cuidado de si, vol, 3, ambos de 1984). (shrink)

I would like to suggest another way to go further toward a new economy of power relations, a way which is more empirical, more directly related to our present situation, and which implies more relations between theory and practice. It consists of taking the forms of resistance against different forms of power as a starting point. To use another metaphor, t consists of using this resistance as a chemical catalyst so as to bring to light power relations, locate their position, (...) and find out their point of application and the methods used. Rather than analyzing power from the point of view of its internal rationality, it consists of analyzing power relations through the antagonism of strategies.[…]Let us come back to the definition of the exercise of power as a way in which certain actions may structure the field of other possible actions. What, therefore, would be proper to a relationship of power is that it be a mode of action upon actions. That is to say, power relations are rooted deep in the social nexus, not reconstituted "above" society as a supplementary structure whose radical effacement one could perhaps dream of. In any case, to live in a society is to live in such a way that action upon other actions is possible-- and in fact ongoing. A society without power relations can only be an abstraction. Which, be it said in passing, makes all the more politically necessary the analysis of power relations in a given society, their historical formation, the source of their strength or fragility, the conditions which are necessary to transform some or to abolish others. For to say that there cannot be a society without power relations is not to say either that those which are established are necessary or, in any case, that power constitutes a fatality at the heart of societies, such that it cannot be undermined. Instead, I would say that the analysis, elaboration, and bringing into question of power relations and the "agonism" between power relations and the instransitivity of freedom is a permanent political task inherent in all social existence.[…]In effect, between a relationship of power and a strategy of struggle there is a reciprocal appeal, a perpetual linking and a perpetual reversal. At every moment the relationship of power may become a confrontation between two adversaries. Equally, the relationship between adversaries in society may, at every moment, give place to the putting into operation of mechanisms of power. The consequence of this instability is the ability to decipher the same events and the same transformations either from inside the history of struggle or from the standpoint of the power relationships. The interpretations which result will not consist of the same elements of meaning or the same links or the same types of intelligibility, although they refer to the same historical fabric, and each of the two analyses must have reference to the other. In fact, it is precisely the disparities between the two readings which make visible those fundamental phenomena of "domination" which are present in a large number of human societies.Michel Foucault has been teaching at the Collège de France since 1970. His works include Madness and Civilization , The Birth of the Clinic , Discipline and Punish , and History of Sexuality , the first volume of a projected five-volume study. (shrink)

In recent decades, the digital age and the Third Industrial Revolution have attracted significant attention in terms of their benefits and risks. Scholars have explored the impact of these changes on autonomy, freedom, human interactions, cognition, and knowledge sharing. However, the influence of the digital communicative environment on civic interactions and public deliberation processes has received limited attention from virtue theorists. This paper aims to address this gap. First, we discuss the challenges posed by the digital communicative environment, and we (...) present recent attempts to revive civility within this context. Then, we propose a twofold account of civility as consisting in the two virtues of civic benevolence and civil deliberation. Finally, we focus on the epistemic side of civility, civil deliberation, and we conduct the first empirical studies on two of its components. (shrink)

In his book, Physical Relativity, Harvey Brown challenges the orthodox view that special relativity is preferable to those parts of Lorentz's classical ether theory it replaced because it revealed various phenomena that were given a dynamical explanation in Lorentz's theory to be purely kinematical. I want to defend this orthodoxy. The phenomena most commonly discussed in this context in the philosophical literature are length contraction and time dilation. I consider three other phenomena of this kind that played a role in (...) the early reception of special relativity in the physics literature: the Fresnel drag effect in the Fizeau experiment, the velocity dependence of electron mass in beta-ray deflection experiments by Kaufmann and others, and the delicately balanced torques on a moving charged capacitor in the Trouton-Noble experiment. I offer historical sketches of how Lorentz's dynamical explanations of these phenomena came to be replaced by their now standard kinematical explanations. I then take up the philosophical challenge posed by the work of Harvey Brown and Oliver Pooley and clarify how those kinematical explanations work. (shrink)

Michel Serres is one of the most influential living theorists in European philosophy. This volume makes available a work which has a foundational place in the development of chaos theory, representing a tour de force application of the principles underlying Serres' distinctive philosophy of science.

In lieu of an abstract, here is a brief excerpt of the content:A Theory of International Bioethics: Multiculturalism, Postmodernism, and the Bankruptcy of Fundamentalism 1Robert Baker (bio)AbstractThis first of two articles analyzing the justifiability of international bioethical codes and of cross-cultural moral judgments reviews “moral fundamentalism,” the theory that cross-cultural moral judgments and international bioethical codes are justified by certain “basic” or “fundamental” moral principles that are universally accepted in all cultures and eras. Initially propounded by the judges at the (...) 1947 Nuremberg Tribunal, moral fundamentalism has become the received justification of international bioethics, and of cross-temporal and cross-cultural moral judgments. Yet today we are said to live in a multicultural and postmodern world. This article assesses the challenges that multiculturalism and postmodernism pose to fundamentalism and concludes that these challenges render the position philosophically untenable, thereby undermining the received conception of the foundations of international bioethics. The second article, which follows, offers an alternative model—a model of negotiated moral order—as a viable justification for international bioethics and for transcultural and transtemporal moral judgments.Man in the Twentieth Century can not be circumscribed by the standards of any single culture.American Anthropological Association (1948) in a statement officially denouncing the 1948 United Nation’s Declaration of Human Rights.Recently... so-called “liberal” medicine has revived the old rights of a clinic understood in terms of a special contract, a tacit pact made between one man and another. This patient gaze has even been attributed the power of assuming [a role in clinical decision making].Miracles are not so easy to come by....Michel Foucault (1975, p. 5) [End Page 201]An Overview of the AnalysisInternational bioethics originated in the trauma of the Holocaust, specifically, in the 1946–1947 Nuremberg “Doctors Trial” when a tribunal of three American judges convicted Nazi medical researchers of “crimes against humanity.” In justifying their judgment, the Nuremberg Tribunal cited 10 principles for morally permissible research, which, they claimed, were based on “fundamental” principles that civilized societies “all agree” upon and accept as the foundations of their “moral, ethical, and legal” norms. Foremost among the principles was one stating that morally permissible human experiments require the informed voluntary consent of the subject. The Nuremberg judgment soon became associated with the ideal of human rights declared in the 1948 United Nations Charter. These two ideas—fundamental principles of morality and human rights—have been linked in all major formulations of international bioethics promulgated in the past 50 years, including the Council of Europe’s 1997 Convention for the Protection of Human Rights and Dignity of the Human Being with Regard to the Application of Biology and Biomedicine (Council of Europe 1997; Dommel and Alexander 1997). In this paper, I explore the received justification for international bioethics—the idea that it is grounded in fundamental principles accepted in all societies—tracing it from its initial, almost off-hand, promulgation by the Nuremberg Tribunal, through its more thoughtful development by such bioethicists as Ruth Macklin, to its more complex use by the President’s Advisory Committee on Human Radiation Experiments.After a brief review of the evolution of the received justification, I discuss the viability of this justification in the face of the critique implicit in two important intellectual movements: multiculturalism and postmodernism. In the international context, multiculturalism asserts the claim that there are no common moral principles shared by all cultures. Postmodernism asserts a similar claim against all universal standards, moral and nonmoral. In the 1990s, bioethicists have attempted to respond to these claims in various ways. These responses are documented, analyzed, and then shown to be “bankrupt,” in the sense that they undercut the most important objective of moral fundamentalism: the justification of transcultural moral judgments, such as the condemnation of the Nazi doctors.A second article, which follows the present one in the same issue of the Kennedy Institute of Ethics Journal, revisits the contractarian tradition [End Page 202] of Hobbes and Locke, as it has been reinterpreted by David Gauthier (1986), John Rawls (1971, 1993), and Robert Nozick (1974), to develop the idea of negotiated moral order as the basis of international bioethics. When conceptualized as a negotiated moral order, international bioethics can accept the genuine insights... (shrink)

This article takes issue with two prominent views in the current debate around epistemic partiality in friendship. Strong views of epistemic partiality hold that friendship may require biased beliefs in direct conflict with epistemic norms. Weak views hold that friendship may place normative expectations on belief formation but in a manner that does not violate these norms. It is argued that neither view succeeds in explaining the relationship between epistemic norms and friendship norms. Weak views inadvertently endorse a form of (...) motivated reasoning, failing to resolve the normative clash they seek to avoid. Strong views turn out to be incoherent once we consider the question of whether the requirement to form an epistemically partial belief is independent of whether the belief in question would be true. It is then argued that an epistemology of friendship should recognise the special role that understanding plays in friendship. On this view, friendship normatively requires understanding the truth about our friends. This entails that epistemic partiality, far from being a requirement, is in fact at odds with good friendship. (shrink)

Politics, Philosophy, Culture contains a rich selection of interviews and other writings by the late Michel Foucault. Drawing upon his revolutionary concept of power as well as his critique of the institutions that organize social life, Foucault discusses literature, music, and the power of art while also examining concrete issues such as the Left in contemporary France, the social security system, the penal system, homosexuality, madness, and the Iranian Revolution.

In his book, Physical Relativity, Harvey Brown challenges the orthodox view that special relativity is preferable to those parts of Lorentz's classical ether theory it replaced because it revealed various phenomena that were given a dynamical explanation in Lorentz's theory to be purely kinematical. I want to defend this orthodoxy. The phenomena most commonly discussed in this context in the philosophical literature are length contraction and time dilation. I consider three other phenomena of this kind that played a role in (...) the early reception of special relativity in the physics literature: the Fresnel drag effect in the Fizeau experiment, the velocity dependence of electron mass in beta-ray deflection experiments by Kaufmann and others, and the delicately balanced torques on a moving charged capacitor in the Trouton-Noble experiment. I offer historical sketches of how Lorentz's dynamical explanations of these phenomena came to be replaced by their now standard kinematical explanations. I then take up the philosophical challenge posed by the work of Harvey Brown and Oliver Pooley and clarify how those kinematical explanations work. (shrink)

Il y a des questions concernant le droit auxquelles il n'est pas possible de répondre par la simple analyse du droit en vigueur et que pourtant ni les juristes, ni les philosophes ne peuvent éviter. Ce sont celles qui font l'objet de la philosophie du droit. Elles concernent notamment la définition du droit et d'abord celle du droit en vigueur lui-même, des rapports que le droit entretien avec d'autres phénomènes, comme le pouvoir, la force ou la morale, la possibilité d'une (...) science du droit, la structure du système juridique ou encore la spécificité du raisonnement juridique et des concepts employés par les juristes. (shrink)

Veils -- Boxes -- Tables -- Visit -- Joy.

Recueil des commentaires de Michel Alexandre sur la "Critique de la raison pure" d'après des notes de cours, comme la première édition de 1961. Cependant, on y a ajouté un quatrième chapitre, intitulé "L'ordre", avec des notes sur les deux dernières critiques, "Critique de la raison pratique" et "Critique du jugement". L'ensemble couvre les vingt dernières années d'enseignement de M. Alexandre (1932-1952), dont le commentaire relève du genre "Auslegung" (qu'on pourrait traduire par "exposition") comme celui que firent de Kant (...) un Hegel ou un Heidegger, et qui se caractérise par une certaine manière de questionner les textes. Ce volume est donc aussi un hommage rendu à un maître d'u. (shrink)

Translator's preface -- Introduction: The question of phenomenology -- Hyletic phenomenology and material phenomenology -- The phenomenological method -- Pathos-with reflections on Husserl's Fifth cartesian meditation -- For a phenomenology of community.

In order to understand the system wherein human resource management practices are determined by the interactions of a complex system of actors, it is necessary to have a conceptual framework of analysis. In this respect, the works of scholars concerning stakeholder theory opened new perspectives in management theory. An organisation is understood as being part of a politico-economic system of stakeholders who interact and influence management practices. Each stakeholder tries to optimise and protect his interests, 61-75). The framework of stakeholder (...) analysis enables escape from a purely instrumental approach to HRM, and avoids reducing our understanding of conflicts within companies to mere antagonism between employees and their employers. It enables us to point out the existence of other stakeholders in the relationship. Notably, it allows for the incorporation into management theory of actors from the sphere of politics as well as their dependent administrations. All these actors are considered to be stakeholders who define the legal framework of firm management and guarantee the application of these laws. (shrink)

This paper takes as its point of departure two striking incongruities between scientiªc practice and trends in modern history and philosophy of science. (1) Many modern historians of science are so preoccupied with local scientiªc practices that they fail to recognize important non-local elements. (2) Many modern philosophers of science make a sharp distinction between explanation and evidence, whereas in scientiªc practice explanatory power is routinely used as evidence for scientiªc claims. I draw attention to one speciªc way in..

A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind of truth (...) it offers to people, what it endeavors to communicate to them, not as a theoretical and indifferent truth, but as the essential truth that by some mysterious affinity is suitable for them, to the point that it alone is capable of ensuring them salvation. In the process, Henry inevitably argues against the concept of truth that dominates modern thought and determines, in its multiple implications, the world in which we live. Henry argues that Christ undoes “the truth of the world,” that He is an access to the infinity of self-love, to a radical subjectivity that admits no outside, to the immanence of affective life found beyond the despair fatally attached to all objectifying thought. The Kingdom of God accomplishes itself in the here and now through the love of Christ in what Henry calls “the auto-affection of Life.” In this condition, he argues, all problems of lack, ambivalence, and false projection are resolved. (shrink)

The relationship between Albert Einstein’s special theory of relativity and Hendrik A. Lorentz’s ether theory is best understood in terms of competing interpretations of Lorentz invariance. In the 1890s, Lorentz proved and exploited the Lorentz invariance of Maxwell’s equations, the laws governing electromagnetic fields in the ether, with what he called the theorem of corresponding states. To account for the negative results of attempts to detect the earth’s motion through the ether, Lorentz, in effect, had to assume that the laws (...) governing the matter interacting with the fields are Lorentz invariant as well. This additional assumption can be seen as a generalization of the well-known contraction hypothesis. In Lorentz’s theory, it remained an unexplained coincidence that both the laws governing fields and the laws governing matter should be Lorentz invariant. In special relativity, by contrast, the Lorentz invariance of all physical laws directly reflects the Minkowski space-time structure posited by the theory. One can use this observation to produce a common-cause argument to show that the relativistic interpretation of Lorentz invariance is preferable to Lorentz’s interpretation. (shrink)

"An important contribution to contemporary jurisprudential debate and to legal thought more generally, Just Interpretations is far ahead of currently available work."--Peter Goodrich, author of Oedipus Lex "I was struck repeatedly by the clarity of expression throughout the book. Rosenfeld's description and criticism of the recent work of leading thinkers distinguishes his work within the legal theory genre. Furthermore, his own theory is quite original and provocative."--Aviam Soifer, author of Law and the Company We Keep.

An interview with Michel Foucault in 1979 that was never published during his lifetime and was recently rediscovered in the archives. The interview, appearing for the first time in English and in its complete form, marks one of Foucault’s final public discussions of the contentious topic of the Iranian Revolution. In particular, Foucault clarifies what he means by “political spirituality” and addresses the respective relations between religion, revolution, and self-transformation.

Biogea is a mixture of poetry, philosophy, science, and biography exemplary of the style that has made Michel Serres one of the most extraordinary thinkers of his age. His philosophical and poetic inquiry sings in praise of earth and life, what he names singularly as Biogea. In these times when species are disappearing, when catastrophic events such as earthquakes and tsunamis impale the earth, Serres wonders if anyone “worries about the death pangs of the rivers.” And for Serres, one (...) can ask the same question of philosophy as the humanities increasingly find themselves in need of defenders. Today, all living organisms discover themselves part of this Biogea. “Today we have other neighbors, constituents of the Biogea: the sea, my lover; our mother, the Earth, becomes our daughter; this beautiful breeze which inspires the spirit, a spiritual mistress; our light friends, the fresh and flowing waters.”. (shrink)

Persons and passions : an introduction / Christopher Williams What are the passions doing in the Meditations? / Lisa Shapiro Love in the ruins : passion in Descartes’ Meditations / William Beardsley The passionate intellect : reading the opposition of reason and emotions in Descartes / Amy Schmitter Material falsity and the arguments for God’s existence in Descartes’ Meditations / Cecilia Wee Reason unhinged : passion and precipice from Montaigne to Hume / Saul Traiger Reflection and ideas in Hume’s account (...) of the passions / Lilli Alanen Sympathy and the unity of Hume’s idea of self / Donald Ainslie Hume’s voyage / Janet Broughton Artifice, desire, and their relationship : Hume against Aristotle / Alasdair MacIntyre Hume and morality’s "useful purpose" / David Gauthier Reflection and well-being / Robert Shaver Friendship and the law of reason : Baier and Kant on love and principles / Sergio Tenenbaum Cruelty, respect, and unsentimental love / Michele Moody-Adams Trust as an affective attitude / Karen Jones Trusting "first" and "second" selves : Aristotelian reflections on Virginia Woolf and Annette Baier / Jennifer Whiting. (shrink)

In this reflection on the relation between nature and culture, Michel Serres relates the present environmental catastrophe to pollution generated by humanity's efforts to appropriate.