School for Advanced Studies in the Social Sciences

About: School for Advanced Studies in the Social Sciences is a facility organization based out in Villejuif, France. It is known for research contribution in the topics: Population & Politics. The organization has 1230 authors who have published 2084 publications receiving 57740 citations. The organization is also known as: Ecole des Hautes Etudes en Sciences Sociales & EHESS.

Comment faire l’anthropologie d’un objet « trop lourd »? Approche anthropologique de la citoyenneté en France

Abstract: Alors que les travaux d’anthropologie, tant empiriques que conceptuels, qui prennent pour objet la citoyennete sont aujourd’hui nombreux dans la litterature de langue anglaise, et se developpent rapidement dans la litterature de langue francaise, ils sont encore extremement rares dans la recherche anthropologique menee en France. Cet article vise a la fois a analyser certains des fondements de ce « creux » dans la recherche anthropologique en France, et a indiquer quelques pistes qui permettent de le pallier. Apres avoir souligne la necessite de prendre en compte, dans l’analyse de la production scientifique, la localisation des chercheurs, l’article s’interesse a deux enjeux centraux : celui de la « question nationale » et de ce que Rosaldo appelle « cultural citizenship » ; et celui des processus de territorialisation et des echelles de la citoyennete.

Affective experience in the predictive mind: a review and new integrative account

Abstract: This paper aims to offer an account of affective experiences within Predictive Processing, a novel framework that considers the brain to be a dynamical, hierarchical, Bayesian hypothesis-testing mechanism. We begin by outlining a set of common features of affective experiences (or feelings) that a PP-theory should aim to explain: feelings are conscious, they have valence, they motivate behaviour, and they are intentional states with particular and formal objects. We then review existing theories of affective experiences within Predictive Processing and delineate two families of theories: Interoceptive Inference Theories (which state that feelings are determined by interoceptive predictions) and Error Dynamics Theories (which state that feelings are determined by properties of error dynamics). We highlight the strengths and shortcomings of each family of theories and develop a synthesis: the Affective Inference Theory. Affective Inference Theory claims that valence corresponds to the expected rate of prediction error reduction. In turn, the particular object of a feeling is the object predicted to be the most likely cause of expected changes in prediction error rate, and the formal object of a feeling is a predictive model of the expected changes in prediction error rate caused by a given particular object. Finally, our theory shows how affective experiences bias action selection, directing the organism towards allostasis and towards optimal levels of uncertainty in order to minimise prediction error over time.

Inter-Communal Relations and Changes in Religious Affiliation in the Middle East (Seventeenth to Nineteenth Centuries)

Abstract: Religion … appears in all different sorts in Syria: Turks, Jews, Heretics, Schismatics, Naturalists, Idolaters; or to be more exact these are genera that have their species in great number, for in Aleppo alone we counted sixteen types of religions of which four were Turks different from each other; of Idolaters, there remains only one sort which worships the sun; of Naturalists, those who maintain the natural essence of God with some superstition concerning cows and who come from this side of the borders of Mogor; and the others without superstitions named Druze, living in Anti-Lebanon under a prince called the Emir. They pay a tribute to the Great Lord, and live in their own manner, naturally. From this one can see how necessary it is to have good missionaries, and virtuous ones, for all the scandals that go on in this Babylon, and learned men to refute so many errors. There are fourteen Sects or Nations differing from each other completely in Religion, in rite, in language, and in their manner of dressing: seven of these are Infidels, and seven Christians. The Infidels are Turks or Ottomans. Arabs, Kurds, Turcomans, Jezides, Druze and Jews. Among the Turks there are, moreover, several sects and cabals affecting Religious sentiments just as there are among the Jews.

Embodying the Mind by Extending It

Abstract: To subscribe to the embodied mind (or embodiment) framework is to reject the view that an individual’s mind is realized by her brain alone. As Clark (2008a) has argued, there are two ways to subscribe to embodiment: bodycentrism (BC) and the extended mind (EM) thesis. According to BC, an embodied mind is a two-place relation between an individual’s brain and her non-neural bodily anatomy. According to EM, an embodied mind is a threeplace relation between an individual’s brain, her non-neural body and her non-bodily environment. I argue that BC can be given a weak and a strong interpretation, according to whether it accepts a functionalist account of the contribution of the non-neural body to higher cognitive functions and a computational account of the contents of concepts and the nature of conceptual processing. Thus, weak BC amounts to an incomplete version of EM. To accept a weak BC approach to concepts is to accept concept-empiricism. I raise four challenges for concept-empiricism and argue that what is widely taken as evidence for concept-empiricism from recent cognitive neuroscience could only vindicate weak BC if it could be shown that the non-neural body, far from being a tool at the service of the mind/brain, could be constitutive of the mind. If correct, EM would seem able to vindicate the claim that both bodily and non-bodily tools are constitutive of an individual’s mind. I scrutinize the basic arguments for EM and argue that they fail. This failure backfires on weak BC. One option left for advocates of BC is to endorse a strong, more controversial, BC approach to concepts.