L'idée centrale est simple : l'éducation est la voie incontournable pour réaliser le type d'homme équilibré qu'une société se donne comme idéal. Ce fil directeur que Iba fall tient fermement tout au long de ce plaidoyer pour un monde davantage ancré dans les valeurs humanistes, explore différents aspects d'une crise à la fois d'identité et de civilisation. Il y a crise, selon le jeune professeur de philosophie, parce qu'il y a rencontre, choc et parfois contradiction entre deux modèles d'éducation. (...) Celui qui est porté par la mondialisation a des tendances dissolvantes pour celui engendré jadis par l'éducation traditionnelle africaine. D'où le sens du titre : " Crise de la socialisation au Sénégal ". S'agit-il d'un procès de la mondialisation? En un certain sens, oui cela en est un. Toutefois l'argumentaire donne à voir une lecture moins négative de ce changement d'échelle qui tend à affecter toute chose. Ce dont il est question, c'est la mise à l'épreuve des valeurs traditionnelles de l'éducation dans le contexte d'une mondialisation en cours. Très exactement, ce qui est en cause, c'est la volonté d'exportation ou de transfert des tendances chosifiantes de la globalisation économique et matérielle dans un domaine dont le propre est d'être immatériel et de se nourrir de valeurs qui se donnent l'homme comme fin et non comme moyen. Abdoulaye Elimane Kane. (shrink)

The main objective of Zika transmission studies is to work out the simplest approach to scale back human mortality and morbidity caused by the disease. Therefore, it is essential to spot the relative importance of the various factors contributing to the transmission and prevalence of the disease. Many mathematical models have been formulated incorporating vector-to-human transmission or human-to-human transmission. However, they do not take into consideration the mixture of both sorts of transmission. It raises the question of the impact of (...) both sorts of transmission on the disease dynamics. We develop a mathematical model of Zika with the vertical transmission in the vector population and human-to-human transmission to answer this question. It includes the immature phase of mosquitoes, adult mosquitoes, and human hosts. Results show that neglecting sexual transmission results in an understatement of the proportion of the infected population. Furthermore, it reduces the speed of disease spreading. On the other hand, vertical transmission in mosquitoes has a negligible effect on the dynamics of disease spread. We perform a sensitivity analysis of the reproductive number R 0 to raise to understand the parameters driving the dynamics of the disease. It appears that the most sensitive parameters in decreasing order are as follows: the adult mosquito death rate, the sting rate, the transmission probability of mosquito to human, and, therefore, the transmission probability of human to mosquito. Furthermore, the proportion at the equilibrium of infected humans is extremely sensitive to the transition rate from the immature vector stage to the adult stage, the human-to-human transmission rate, and, therefore, the human recovery rate. These results confirm that control policies targeting the vector population and, therefore, the recovery rate of people are pretty effective solutions. To validate the model and estimate the important parameters of the model and the prediction of the disease, we consider the real cases in Colombia from 2016. In a series of graphic maps, we presented the comparative study to estimate the disease scenarios and to predict the time limit of the epidemic control measure. (shrink)

A travers la vingtaine de textes qui composent cet ouvrage, portant sur des savoirs et des pratiques de l'Afrique noire, l'auteur fonde son analyse sur l'hypothèse suivante : un invariant, plus significatif que tous les autres, occupe le coeur de la pensée africaine. Ce signifié ultime, c'est l'homme. Penser l'humain : la part africaine est une investigation philosophique sur des objets aussi variés que les mythes et les cosmogonies ; la conception et l'organisation de l'espace-temps ; la nature et la (...) fonction du savoir ; l'idéologie et le pouvoir ; le sacré et le profane ; l'idée de nombre et les spéculations sur ses usages. La recherche d'une unité aux discours portant sur ces différents objets trouve sa justification dans un avant-propos intitulé "La part africaine", formulation d'une problématique dont l'auteur s'emploie à dissiper les ambiguïtés et les équivoques pour mieux en souligner l'intérêt. Une manière de rappeler que si la réflexion sur l'homme et sa place dans l'univers peut être considérée comme un trait commun à tous les hommes, de toutes les cultures, cet universel s'incarne dans des profils que sont ses différentes manifestations dans le particulier. Dire de manière quasi obsessionnelle, au détriment d'autres approches du réel, que sans l'homme il n'y a pas de signification du monde, constitue ce qu'Abdoulaye Elimane Kane croit être le fond de la pensée africaine. (shrink)

Le vécu dont je tire ce récit est mon expérience d'homme vivant avec une maladie chronique, l'asthme, dont les périodes alternées, plus ou moins longues, de crise et de rémission me donnèrent envie d'extrapoler sur le thème plus large du plaisir et de la douleur, retenant déjà comme titre provisoire de mon ouvrage Le plaisir et l'ennui, ces deux termes visant une extension de l'analyse au-delà des seules questions de santé et de maladie, incluant par conséquent, leurs équivalents et synonymes (...) dans la vie individuelle et collective. Entre-temps, mes enfants qui n'ont connu que deux de leurs grands-parents, sur le tard, et presque rien de la vie au Fouta alors que nos références familiales et nos évocations quotidiennes en sont remplies ; qui m'ont vu entrer dans la vie active et m'engager politiquement sans en comprendre toujours les tenants et les aboutissants, revinrent plusieurs fois à la charge pour me suggérer d'écrire sur la famille, sur ma petite expérience d'enseignant et d'homme politique, sur les hommes et les femmes qui m'ont marqué et, surtout, sur la place que j'accorde à l'amitié, à la fraternité et à la solidarité, trois notions qu'ils m'ont entendu évoquer souvent et qui, à ce qu'il leur semblait, importent, aujourd'hui, plus aux yeux des jeunes qu'à ceux des adultes. (shrink)

Developing countries face numerous barriers to conducting effective and efficient ethics reviews of international collaborative research. In addition to potentially overlooking important scientific and ethical considerations, inadequate or insufficiently trained ethics committees may insist on unwarranted changes to protocols that can impair a study's scientific or ethical validity. Moreover, poorly functioning review systems can impose substantial delays on the commencement of research, which needlessly undermine the development of new interventions for urgent medical needs. In response to these concerns, the Drugs (...) for Neglected Diseases Initiative, an independent nonprofit organization founded by a coalition of public sector and international organizations, developed a mechanism to facilitate more effective and efficient host country ethics review for a study of the use of fexinidazole for the treatment of late stage African Trypanosomiasis. The project involved the implementation of a novel ‘pre-review’ process of ethical oversight, conducted by an ad hoc committee of ethics committee representatives from African and European countries, in collaboration with internationally recognized scientific experts. This article examines the process and outcomes of this collaborative process. (shrink)

Malian farmers’ traditional system for managing seed of sorghum, an indigenous crop of vital importance for food security and survival, can be conceptualized as a commons. Although this system maintains a wide range of varieties and helps ensure access to seed, its ability to create and widely disseminate new varieties to meet evolving opportunities and challenges is limited. A network of farmer groups, public breeding programs, and development organizations collaborating in decentralized creation and dissemination of sorghum varieties in Mali is (...) examined regarding (1) how the network developed and what activities it conducts; (2) the resulting varietal diversity, varietal performance and organizational models; and (3) the elements of the traditional seed system that were maintained, strengthened or transformed. A single-case study approach was used that relies on published literature, official catalogues of released varieties and a database of farmer seed-cooperative requests for foundation seed. The functioning of the network and its varietal-, seed-, and organizational- outcomes are documented and the elements of the traditional sorghum seed system that are maintained or strengthened are analyzed. The evolution of the network’s reliance on commoning as a social process and its strengthening of core Seed Commons features are discussed with a view to the network’s contributions to targeted development outcomes and potential replicability. The case demonstrates how creating a framework for collaboration, enabling actors and organizations to take on collective responsibility while maintaining distributed decision-making at local level, opens opportunities for transforming farming- and food-systems towards sustainability and resilience. (shrink)

Composition as Identity is, roughly, the thesis that the parts of a whole, taken collectively, are in some sense identical with the whole. Einar Duenger Bohn argues for Universalism from CAI. Universalism says that composition is totally unrestricted: wherever two or more objects occur, an instance of composition occurs, however unnatural or gerrymandered. Bohn’s argument relies on inferences with generic quantifiers, but he does not provide a clear account of generic quantification. My argument is that on the most plausible approach (...) to thinking about such inferences, the argument fails. (shrink)

Si les voies du droit sont complexes, ses objets divers et ses champs multiples, il est par essence "en commerce" avec d'autres disciplines des sciences sociales et humaines, qui interfèrent dans son élaboration et affectent son contenu comme la portée de sa fonction normative. Au carrefour des régimes politiques, des systèmes juridiques et des sociétés en mutation, il a dû, au fil du temps, diversifier ses instruments pour répondre à des problématiques écartelées entre nationalismes et mondialisation. Ces rencontres et croisements (...) interpellent les juristes de tous horizons autant que les chercheurs de toutes disciplines. Des droits africains au droit français, du droit de l'urbanisme au droit et à la sociologie de l'environnement comme du tourisme, des droit constitutionnel et international aux droits de l'Homme, ce recueil présente des études et des témoignages rassemblés en l'honneur du Professeur Jean-Marie Breton, dont le parcours, un demi-siècle durant, l'a conduit à explorer, dans divers universités et continents, les itinéraires du droit dans sa quête de connaissance des terres des hommes. (shrink)

Like any other part of the world, Africa is not immune to the intermingling of cultures and civilizations, heritages and horizons, the endogenous and the exogenous, knowledge and imagery. The effects of new communication and information technologies, which still remain the privilege of a minority of political and intellectual elites, cannot conceal the far more profound transformations and reconfigurations that characterize its societies and cultures.

This research investigates the influence that consumers’ perceptions of retail business ethics have on their responses when retailers either create social discount spaces or do not. Using scenarios to imply these social practices and structural equation modeling to test the hypotheses among a sample of 689 respondents, the authors find that consumers’ perceptions of retail business ethics have positive effects on consumer loyalty, both directly and through consumer trust, as well as positive, strong influences on the retailer’s corporate social responsibility (...) and corporate reputation. Furthermore, consumers’ perceptions of retail business ethics exert a stronger effect on consumer trust in integrated social discount spaces, though social discount practices do not affect the link between such perceptions and loyalty. Compared with when the retailer does not offer discount space, collaborative and integrated social discount spaces have weaker effects on trust and loyalty to the retailer. These findings have several notable theoretical and practical implications. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Empty Words: Buddhist Philosophy and Cross-Cultural InterpretationEdward R. FallsEmpty Words: Buddhist Philosophy and Cross-Cultural Interpretation. By Jay L. Garfield. Oxford and New York: Oxford University Press, 2002. 306 + xi pp.Jay L. Garfield's Empty Words is a collection of (mostly) previously published essays bearing on the interpretation of Buddhist thought. Emphasizing the Indo-Tibetan tradition while indebted to Euro-American philosophy, Empty Words belongs in a class with books such (...) as Tom Tillemans's Scripture, Logic and Language: Essays on Dharmakīrti and His Tibetan Successors (1999) and Matthew Kapstein's Reason's Traces: Identity and Interpretation in Indian and Tibetan Buddhist Thought (2001). Below is a précis of Empty Words, followed by remarks on some points that especially caught this reviewer's interest.The essays in Empty Words are gathered into three sections according to subject matter: (1) Madhyamaka, (2) Yogācāra, and (3) Ethics and Hermeneutics. There are five essays in section 1, clustered around three themes: Nāgārjuna's theory of causality (ch. 2, 4), parallels between Madhyamaka and the European skeptical tradition (ch. 1), and paradox in Madhyamaka (ch. 3, 5).Section 2 begins with an essay interpreting Vasubandhu on the three natures and three naturelessnesses, arguing that "Vasubandhu subordinates the naturelessnesses [End Page 196] to the natures pedagogically and describes them as characteristics of, but not (with the exception of the third) identical to the three natures" (p. 121). As for the other three essays in section 2, chapter 7 consists of a translation of and commentary on Vasubandhu's Trisvabhāvanirdes´a, chapter 8 presents an interesting experiment in cross-cultural interpretation in which the history of European idealism is viewed through a Buddhist idealist lens, and chapter 9 (one of the two previously unpublished essays in Empty Words—ch. 14 is the other) attempts to bring together Garfield's views on the limits of expressibility in Madhyamaka and his interpretation of the three natures in Yogācāra.Section 3 includes three essays concerning issues in ethics or political philosophy and two essays discussing the hermeneutical issues involved when Euro-American and Tibetan philosophers attempt to understand each other's traditions. The topics of the former essays are as follows. Is the Dalai Lama's advocacy of human rights (which are grounded in liberal moral theory) compatible with Buddhist ethics, which emphasizes a compassion-based morality (ch. 10)? Are Buddhist values and democracy incompatible (ch. 11)? How does Samdhong Rinpoche's approach to nonviolence relate to Gandhi's (ch. 12)? In the final two essays of the book, Garfield advocates a strategy of cross-cultural interpretation which would avoid the pitfall of orientalism, drawing heavily on Gadamerian-Heideggerian hermeneutics.The remarks that follow bear exclusively on points from essays in section 1 on Madhyamaka. In chapter 4, Garfield critiques the claim, attributed to Dharmakīrti (by rGyal tshab in his commentary on the pramānasiddhi chapter of Pramānavarttika) that belief in rebirth is necessary for the cultivation of bodhicitta. Garfield argues that if this claim is correct, then the "I" in the bodhisattva vow is doing real metaphysical work, functioning as the basis for a real causal relation, contra Nāgārjuna's analysis of causality (which is supposed to involve the rejection of real causal powers). Otherwise, a simpler account of bodhicitta would suffice, in which striving for personal enlightenment could be replaced by striving for someone's attaining enlightenment some time in the future. On this account, practitioners would resolve to contribute to the accumulation of causes of someone's eventually attaining enlightenment, where this accumulation of causes turns out to be something like "universal moral improvement."But what if practitioners just do not know how to bring about universal moral improvement? Garfield acknowledges that buddhas sometimes act counter to the "moral" good, and this suggests an important cognitive difference between buddhas and ordinary beings: ordinary beings can only (fallibly) infer what the best thing to do is, whereas buddhas simply know. Hence, the importance, from a practitioner's standpoint, of the Buddha's teaching, which is a path of personal attainment (and who knows whether it is incidentally a... (shrink)

À partir d’une approche anthropologique des prises en charge médicales de la tuberculose et du paludisme, ainsi que des conceptions et usages de la prévention dans des milieux urbains d’Afrique de l’Ouest , ce texte interroge la nature du métier de soignant. Après nous être penchés sur les spécificités de ce type d’étude anthropologique en milieu médical, nous nous attachons à décrypter les processus d’occultations des singularités du malade qui caractérisent les messages et discours de prévention. Dans les structures de (...) santé, sont étudiées les négociations des normes de diagnostic et de traitement à l’œuvre ; les attitudes des soignants qui oscillent entre sur- et sous-estimations des risques sanitaires ; et le hiatus entre la demande et les besoins réels de formations continues. Enfin, nous nous penchons sur la rencontre entre les soignants et les malades qui peut se trouver transformée par les spécificités de la maladie et de son traitement. On constate alors que les fondements de la professionnalisation tendent à disparaître au profit d’un mode de régulation du rapport au malade, au collègue et plus largement au savoir médical qui témoigne de l’émergence d’une culture soignante qui est, de fait, une culture organisationnelle. Elle se caractérise à la fois par la délégation des tâches à des non-professionnels, la production et la résolution des conflits mettant en évidence des réseaux clientélistes ainsi que par une routinisation des gestes.Drawing on an anthropological approach of tuberculosis and malaria care in West African cities , and on an analysis of prevention modes, this paper examines the characteristics of medical work. We first examined the conditions of an anthropological field study in health care centres. The concealment of both patients’ singularities and populations’ specificities targeted in the prevention messages were then studied. The negotiation of diagnosis and treatment standards, and the under- and over-estimations of nosocomial risks were also analysed. We also focused on the gap between demands and actual needs for training, and on the relationships between health care providers and patients, which can be modified by the specificities of the disease. We noticed a decay of professionalization, a kind of regulation of relationships between health care workers and patients, and among medical staff, which expresses an emerging medical culture, which is also an organizational culture. Its main features are the delegation of tasks to non-professionals workers, a strategy of conflict management based on clientelism, and the development of routine action. (shrink)

Sustainable luxury is a strategic issue for managers and for society, yet it remains poorly understood. This research seeks to clarify how corporate social responsibility actions directly and indirectly affect consumers’ willingness to pay a premium price for luxury brand products, as well as how a long-term orientation might moderate these relationships. A scenario study presents fictional CSR actions of two brands, representing different luxury products, to 1,049 respondents from two countries. The results of a structural equation modeling approach show (...) that the luxury brands’ CSR actions negatively affect customer WTPP overall and for each brand. The luxury brands’ functional and symbolic value dimensions positively mediate the effects of CSR actions on WTPP, whereas social value does not. The effects of CSR actions and brand symbolic value on WTTP do not differ between countries. The effect of functional value on WTPP differs across countries, such that it is stronger for high-LTO than low-LTO cultures. Inversely, the effect of social on customer WTPP is stronger for low-LTO than high-LTO cultures. These findings have theoretical and practical implications for luxury brand managers. (shrink)

In Discovering Alabama Forests, ecologist-educator Doug Phillips and photographer Robert Falls celebrate the current health and diversity of Alabama woodlands while sounding a call for their wise management and protection in the future.

Abstract:Paul Williams critiques Śāntideva's argument, claiming it rests on a category mistake. I suggest that if Williams' critique were sound, then the debate about composition as identity in recent analytic metaphysics would also be nonsensical. My argument is that Williams' objection does not make sense when dealing with absolutely general concepts such as the concepts of identity and parthood.

Coinciding with the rising development of emerging markets, sustainable consumption practices in these markets are increasingly under scrutiny. In this context, we compare empirical results from consumers in four countries (three emerging markets and one developed market) in an experimental study to uncover patterns of preferences for sustainable luxury products (i.e., products that combine sustainability and luxury characteristics). Our findings illustrate that consumers’ quality, emotional, price, and social value perceptions, as well as purchase and electronic word-of-mouth intentions, are consistently higher (...) in all three emerging markets compared to the developed market. We find that sustainability (vs. conventional) product features increase consumers’ product value perceptions and behavioral intentions, although this effect is partially stronger for the developed compared to the emerging market(s). We further show a positive sustainability effect for luxury products, this effect is stronger for mass-market products. Combining sustainability and luxury signals leads to similar effects in emerging and developed markets. Thus, emerging markets have promise in terms of scope for incorporating sustainability characteristics into luxury products. Sustainable luxury consumption can therefore be understood as a manifestation of global consumer culture. (shrink)

Most philosophers would agree that loving one’s romantic partner (i.e., being in love) is, in principle, a good thing. That is, romantic love can be valuable. It seems plausible that most would then think that the process leading to being in love—i.e. falling in love—can be valuable too. Surprisingly, that is not the case: among philosophers, falling in love has a bad reputation. Whereas philosophy of love has started to depart from traditional (and often unwarranted or false) tropes surrounding romantic (...) life, this tendency has not yet reached the analysis of falling in love. The phenomenon continues to be looked at mostly through a compendium of generalisations taken as metaphysical truths—the view of falling in love being akin to “losing one’s mind” or “not being able to think about anything else”. Here, I analyse some of these generalisations to show that although they may reflect some experiences of what falling in love feels like, they wrongly reduce falling in love to two related, but distinct, phenomena: limerence and infatuation. My aim is to refine the current terminology to lay the foundations for a neutral view of falling in love. (shrink)

Decolonization revolutionized the international order during the twentieth century. Yet standard histories that present the end of colonialism as an inevitable transition from a world of empires to one of nations—a world in which self-determination was synonymous with nation-building—obscure just how radical this change was. Drawing on the political thought of anticolonial intellectuals and statesmen such as Nnamdi Azikiwe, W.E.B Du Bois, George Padmore, Kwame Nkrumah, Eric Williams, Michael Manley, and Julius Nyerere, this important new account of decolonization reveals the (...) full extent of their unprecedented ambition to remake not only nations but the world. Adom Getachew shows that African, African American, and Caribbean anticolonial nationalists were not solely or even primarily nation-builders. Responding to the experience of racialized sovereign inequality, dramatized by interwar Ethiopia and Liberia, Black Atlantic thinkers and politicians challenged international racial hierarchy and articulated alternative visions of worldmaking. Seeking to create an egalitarian postimperial world, they attempted to transcend legal, political, and economic hierarchies by securing a right to self-determination within the newly founded United Nations, constituting regional federations in Africa and the Caribbean, and creating the New International Economic Order. Using archival sources from Barbados, Trinidad, Ghana, Switzerland, and the United Kingdom, Worldmaking after Empire recasts the history of decolonization, reconsiders the failure of anticolonial nationalism, and offers a new perspective on debates about today’s international order. (shrink)

This article argues that the University of Cape Town's decision to downgrade the relevance of race in student admissions set off a series of events and discourses that culminated in the “Rhodes Must Fall” protest movement. While the protest movement was ostensibly about the removal of Cecil John Rhodes's statue from the grounds of the university grounds, the campaign galvanized other sectors of the Black community on campus to demand transformation of the curriculum and the hiring of Black professors. (...) The ensuing racial fault lines among students, members of staff, and the administration debunked the notion that class mattered more than race in South African politics. This article argues for an approach that views race as a set of historical experiences that should be reflected in the curriculum and the hiring of more Black professors at UCT and other predominantly white universities. (shrink)

Decolonization revolutionized the international order during the twentieth century. Yet standard histories that present the end of colonialism as an inevitable transition from a world of empires to one of nations—a world in which self-determination was synonymous with nation-building—obscure just how radical this change was. Drawing on the political thought of anticolonial intellectuals and statesmen such as Nnamdi Azikiwe, W.E.B Du Bois, George Padmore, Kwame Nkrumah, Eric Williams, Michael Manley, and Julius Nyerere, this important new account of decolonization reveals the (...) full extent of their unprecedented ambition to remake not only nations but the world. Adom Getachew shows that African, African American, and Caribbean anticolonial nationalists were not solely or even primarily nation-builders. Responding to the experience of racialized sovereign inequality, dramatized by interwar Ethiopia and Liberia, Black Atlantic thinkers and politicians challenged international racial hierarchy and articulated alternative visions of worldmaking. Seeking to create an egalitarian postimperial world, they attempted to transcend legal, political, and economic hierarchies by securing a right to self-determination within the newly founded United Nations, constituting regional federations in Africa and the Caribbean, and creating the New International Economic Order. Using archival sources from Barbados, Trinidad, Ghana, Switzerland, and the United Kingdom, Worldmaking after Empire recasts the history of decolonization, reconsiders the failure of anticolonial nationalism, and offers a new perspective on debates about today’s international order. (shrink)

This article discusses the historical background to the concept of normativity which has a wide use in contemporary philosophy. It locates the origin of that concept in the Southwestern Neo-Kantian school, the writings of Windelband, Rickert and Lask. The Southwestern school made the concept of normativity central to epistemology, ethics and the interpretation of German idealism. It was their solution to the threats of psycologism and historicism. However, Windelband, Rickert and Lask found difficulties with the concept which eventually forced them (...) to abandon it. These difficulties might be of interest to contemporary philosophers who find the concept of normativity appealing. (shrink)

A recent solution to the Body-Minus problem, which is a problem of material constitution, claims that ordinary proper parts (such as left feet) exist, but the complements of these objects (such as left-foot complements) do not exist. In this paper, I examine a defense of this solution from the worry of arbitrariness and from its ineffectiveness against a revised version of the problem that focuses on the head, and I show that this defense fails.

Climate and evolution represents an important contribution to evolutionary biogeography, that influenced several authors, notably Karl P. Schmidt, George S. Myers, George G. Simpson, Philip J. Darlington, Ernst Mayr, Thomas Barbour, John C. Poynton, Allen Keast, Léon Croizat, Robin Craw, Michael Heads, and Osvaldo A. Reig. Authors belonging to the “New York School of Zoogeography” –a research community including Matthew, Schmidt, Myers and Simpson– accepted Matthew’s “Holarcticism” and the permanence of ocean basins and continents, whereas others, especially panbiogeographers and cladistic (...) biogeographers, were extremely critical and reacted against these ideas. “Holarcticism” has been falsified and rejected by dispersalists and the “New York School of Zoogeography” disappeared in the 1970s. Matthew, however, continues being identified by panbiogeographers and cladistic biogeographers as a key representative of classic dispersalism, helping provide some cohesion to their research communities. (shrink)

The first part of this paper will provide a reconstruction of Francis Bacon’s interpretation of Academic scepticism, Pyrrhonism, and Dogmatism, and its sources throughout his large corpus. It shall also analyze Bacon’s approach against the background of his intellectual milieu, looking particularly at Renaissance readings of scepticism as developed by Guillaume Salluste du Bartas, Pierre de la Primaudaye, Fulke Greville, and John Davies. It shall show that although Bacon made more references to Academic than to Pyrrhonian Scepticism, like most of (...) his contemporaries, he often misrepresented and mixed the doctrinal components of both currents. The second part of the paper shall offer a complete chronological survey of Bacon’s assessment of scepticism throughout his writings. Following the lead of previous studies by other scholars, I shall support the view that, while he approved of the state of doubt and the suspension of judgment as a provisional necessary stage in the pursuit of knowledge, he rejected the notion of acatalepsia. To this received reading, I shall add the suggestion that Bacon’s criticism of acatalepsia ultimately depends on his view of the historical conditions that surround human nature. I deal with this last point in the third part of the paper, where I shall argue that Bacon’s evaluation of scepticism relied on his adoption of a Protestant and Augustinian view of human nature that informed his overall interpretation of the history of humanity and nature, including the sceptical schools. (shrink)