ABSTRACTThe judgment of blame was studied in a group of 28 teenagers, 14 with Asperger syndrome and 14 typically developed. Teenagers in each group were matched by age, cognitive development and academic level. They were presented with 12 short vignettes in which they had to judge an action according to the intent of the actor, the consequences of the action and the seriousness of the situation. Results showed a significant difference in the patterns of judgment of both groups. The AS (...) group judged the action according to the physical consequence of the action more than the intent of the actor; the opposite was observed with the control group. In addition, the AS teenagers were less capable than the control group of grading injury to a person when apportioning blame especially when they were not familiar with the social situations. This result suggests that the judgement of the seriousness of the outcome of the social interactio... (shrink)

A hipótese que propomos aqui defende que o dispositivo do "médico da civilização" montado em 1962 pela leitura que Deleuze faz de Nietzsche, longe de poder ser generalizado como tal (como se a sequência da obra deleuziana não fosse senão a sua aplicação diferenciada ou mesmo a sua continuação por outros meios), somente age nessa sequencia por força de um deslocamento da enunciação deleuziana em relação à instância da filosofia clínica que ele define. E que, por essa razão, a figura (...) do filósofo como médico da civilização permite melhor problematizar algumas dificuldades que a tarefa de uma sintomatologia dos modos coletivos de existência encontra. Ao tomar esta tarefa a sério, eu diria, finalmente, que o deslocamento do dispositivo nietzschiano em relação ao encontro com Guattari e ao Anti-Édipo encontra um ponto de resolução, ou pelo menos coerência e equilíbrio, na determinação de uma prática analítica sui generis, a mesma que Guattari designa "esquizo-análise" e, mais especificamente, no conceito de agenciamento que, de Anti-Édipo a Mil Platôs, vai suportar cada vez mais claramente suas coordenadas próprias. (shrink)

In a typical experiment on the misinformation effect, subjects first watch some event, afterwards read a description of it which in the experimental group includes some incorrect details, and answer questions relating to the original event. Typically, subjects in the misled experimental group report more false details than those from the control group. The main purpose of the presented study was to compare two methods of reducing the misinformation effect, namely - warning against misinformation and reinforced self-affirmation. The reinforced self-affirmation (...) consists of two elements: the participants recall their greatest achievements of life, and are being given a positive feedback about their performance in a memory task. The obtained results showed that the reinforced self-affirmation was more effective than warning, although the latter also caused a significant reduction of the vulnerability to misinformation. (shrink)

In experiments concerning the misinformation effect, participants first watch some original material, e.g. a video clip, and read a description that in the experimental group contains information inconsistent with the video clip. Afterwards, all participants answer questions about the video. Typically, the misled group more often reports erroneous misleading information than the non-misled one.Theoretical explanations of this effect are usually formulated in terms of the cognitive theories of memory. This article presents three experiments that demonstrate that the misinformation effect can (...) occur even if the memory of the original and postevent materials is correct. In the experiments, after watching a video clip, reading a narrative about it, and answering questions about the video, the participants were debriefed and required to indicate questions in which they noticed differences between the video and the narrative, as well as provide answers about the original and postevent materials. A substantial number of the participants yielded to the misinformation effect in the memory test even though they had correct memory about the original materials. The discussion emphasizes the need of the social influence framework to explain these results. Key message: the misinformation effect is important for applied forensic eyewitness psychology. To get a better understanding of this effect, there is a need to study it not only in terms of the cognitive psychology of memory, but also from the perspective of social psychology, because in many cases witnesses give wrong answers even when remembering the correct information. (shrink)

Warning against warnings: Alerted subjects may perform worse. Misinformation, involvement and warning as determinants of witness testimony The article presents experiments exploring the memory misinformation effect. Subjects heard a recording and afterwards read a description of it, which included, in the misled group, some details inconsistent with the recording; finally thay answered questions about the recording. The aim of the research was to replicate the tainted truth effect, consisting in poor memory functioning of non-misled warned subjects and to check whether (...) a subject's involvement in the issue moderates this effect. Highly involved subjects were more resistant to the misinformation effect than those lowly involved. In the case of highly involved participants, warning was effective in reducing the misinformation effect, but it also caused more errors in the case of non-misled subjects. Thus, warning witnesses about nonexising discrepancies between what they saw/heard and what they were told, might lead to less accurate testimony. (shrink)

Summary This paper tries to analyse the historical and present contribution of phenomenology to the hermeneutics of traditions. This attempt is achieved by retracing, in main lines, the history of phenomenological movement, his birth, constitution and evolution. In this proposal, it is showed how, by his both internal and external critics, classic phenomenology is moved to open itself to other contemporary trends of thought, namely hermeneutics and philosophy of language, and, in dialogue with these and with the human sciences, to (...) transform itself in a more fruitful way. This is truth, first of all, in respect of Husserl’s·thought, which evolves from static phenomenology, centered in the analysis of the noetic-noematic intentional correlation from the point of view of a transcendental idealism, to genetic and historical phenomenology, based on the “Ur-Impression” of the living-present, as the founding phenomenon-event of all meaning’s constitution. A decisive point is made by Heidegger in stressing the hermeneutic, discursive and historical character of all ontological understanding. This allows emphasizing the question of the sense formation (Sinnbildung), which precedes and enables all symbolic and signic institution of meaning (Sinnstiftung), therefore providing a guiding line for search on the topic of the historical constitution of language and traditions. (shrink)

This paper intends to present the main lines of Heidegger’s philosophical program, as it was first presented in the book “Being and Time” and has been consistently developed in the later steps of his philosophical career. The adopted approach consists in confronting the program with Metaphysics, intended as a discipline concerning being, his structure and modes, having its own theoretical body of theses and history. This is not just one more point of view, among others, but the main question of (...) Heidegger’s thought, which has, since his early years, put him in the way to thought. And this in two regards: not only because underlying Metaphysics stands the great question of being, his meaning and ground, that human beings bring with them as a fundamental purpose of their existence and history, but also because, as a science, it presents a structure which has become problematic and, therefore, demands to be clarified and examined in his presuppositions and limits. The interpretation here proposed of Heidegger’s thought in its whole tends to be read as a repeated essay of proceeding to a new instauration of Metaphysics through a constant dialogue and discussion of its fundamental theses concerning being. The main contribution that Heidegger intends to bring to this topic concerns the proposal of a new way of understanding being: an existentialistic one instead of the naturalistic approach of Greek essentialism. In Heidegger’s approach, temporality, in its human mode of occurrence, acquires a peculiar relevance to a new conception of being as a process of coming to presence. (shrink)

Le mot « héroïne » en grec apparaît assez tardivement dans la littérature comme dans les inscriptions (début du ve s. av. J.-C). Il s’agit de réévaluer l’apport des épopées homériques à la question de la définition d’un héros au féminin. Jusqu’ici, la problématique historique s’était orientée autour de la question de l’attestation chez Homère de cultes héroïques, phénomène particulièrement florissants au viiie s. av. J.-C., souvent associé à la diffusion des poèmes épiques. Une autre approche consistait à chercher dans (...) l’Iliade et l’Odyssée des traces de cultes rendus à des héros morts ou des preuves de l’existence chez Homère de la catégorie religieuse des demi-dieux. Le problème est ici renversé : partant des caractéristiques du héros homérique, l’objectif est de vérifier l’existence d’un héroïsme au féminin et de souligner les liens entre héroïnes et héros dans les épopées. (shrink)

Le mot « héroïne » en grec apparaît assez tardivement dans la littérature comme dans les inscriptions. Il s’agit de réévaluer l’apport des épopées homériques à la question de la définition d’un héros au féminin. Jusqu’ici, la problématique historique s’était orientée autour de la question de l’attestation chez Homère de cultes héroïques, phénomène particulièrement florissants au viiie s. av. J.-C., souvent associé à la diffusion des poèmes épiques. Une autre approche consistait à chercher dans l’Iliade et l’Odyssée des traces de (...) cultes rendus à des héros morts ou des preuves de l’existence chez Homère de la catégorie religieuse des demi-dieux. Le problème est ici renversé : partant des caractéristiques du héros homérique, l’objectif est de vérifier l’existence d’un héroïsme au féminin et de souligner les liens entre héroïnes et héros dans les épopées. (shrink)

Part One. Archi-violence: presupposition of the state -- Historical materialism and schizoanalysis of the form-state -- Capture: for a concept of primitive accumulation of state power -- Part Two. Exo-violence: hypothesis of the war machine -- Nomadology: hypothesis of the war machine -- The formula and the hypothesis: state appropriation and genealogy of war power -- Part Three. Endo-violence: the capitalist axiomatic -- The axiomatic of capital: states and accumulation on a global scale -- Becoming minorities: becoming revolutionary -- Conclusion. (...) Micropolitics did not take place. (shrink)

The Anxiety-Buffering Properties of Cultural and Subcultural Worldviews: Terror Management Processes among Juvenile Delinquents Terror management research indicates that people reminded of mortality strongly affirm values and standards consistent with their cultural worldview and distance themselves from values and standards inconsistent with it. However, limited research has addressed how individuals holding beliefs inconsistent with the dominant worldview cope with death-related anxiety. The present article aims to determine which worldview subcultural groups rely on when reminded of mortality: mainstream or subcultural? Juvenile (...) delinquents living in residential reformatories in Poland were invited to participate in a terror management study examining the anxiety-buffering strategies of individuals belonging to a group largely outside mainstream culture. Following reminders of mortality, juvenile delinquents increased support for values consistent with the mainstream cultural worldview and decreased support for values consistent with the subcultural worldview, as compared to control conditions. The present results suggest that when faced with existential threat, the subcultural worldview does not provide an adequate anxiety buffer, leading members of this subcultural group to display increased identification with mainstream cultural values. Additionally, participants' state anxiety following death reminders was mediated by mainstream cultural worldview defense. (shrink)

Souvent abordée par sa « micropolitique du désir », l’œuvre commune de Deleuze et Guattari est rarement sollicitée lorsqu’on s’interroge sur les problèmes classiques ou contemporains de la pensée politique : la forme-État, la souveraineté, le rapport de la violence et du droit, la guerre, le paradigme de la Nation et les recombinaisons qu’il a entraînées entre les idées de peuple, de citoyenneté et de minorité. En suivant la trajectoire conduisant du premier tome de Capitalisme et schizophrénie (1972) au second (...) (1980), ce sont pourtant tous ces problèmes qui se trouvent réélaborés, au fil d’une conjoncture de transition historique marquée par la fin des guerres de décolonisation, la transformation du capitalisme mondial, les recompositions aussi profondes qu’incertaines des forces de résistance collective. Encore faut-il, pour mesurer les prises de la pensée guattaro-deleuzienne sur les bouleversements de son temps, la confronter à ce qui fut son interlocuteur principal, le marxisme, à son champ épistémique (le matérialisme historique), à son programme critique (la critique de l’économie politique) et à sa grammaire politique (la lutte des classes). De ces pourparlers, trois hypothèses nouvelles se dégagent : celle d’un « Urstaat », incarnant un excès de la violence souveraine sur l’appareil d’État et sur ses investissements politiques ; celle d’une puissance de « machine de guerre », que les États ne peuvent jamais s’approprier que partiellement, et à laquelle ils peuvent eux-mêmes se subordonner ; celle d’un excès du « destructivisme » de l’accumulation capitaliste sur son organisation productive. Dans ce triple excès, la pensée politique de Deleuze et Guattari trahit le spectre de l’entre-deux-guerres qui la hante, mais qui la fait aussi communiquer avec les penseurs actuels de l’impolitique. S’y donnent à lire non seulement une nouvelle théorie politique, mais aussi un tableau de la pluralité des voies d’ascension à l’extrême-violence susceptibles de détruire la politique même et auxquelles les luttes contemporaines ne peuvent s’épargner de faire face. (shrink)