Showing papers in "Dialogue in 2015"
TL;DR: Humphreys as discussed by the authors argues that transformational and fusion emergence is compatible with narrow views on emergence, regardless of the approach one takes with respect to the relational dimension of emergence, given that it is plausible a cause that originated with a whole system can at a later time affect a component of the system.
Abstract: not obviously problematic when diachronic processes are involved,” given that it is plausible a cause that originated with a whole system can at a later time affect a component of the system (127). Indeed, Humphreys is insistent that transformational and fusion emergence is, if not an outright attractive position, compatible with narrow views on emergence, regardless of the approach one takes with respect to the relational dimension of emergence. A central theme in this book is the interdisciplinary nature of the study of emergence. Humphreys makes liberal use of ideas and examples of emergence in the scientific literature just as much as he draws on discussions of emergence in the philosophical literature. His reasons for doing so are twofold: first to demonstrate that emergent phenomenon are not as mysterious or rare as might be supposed, and second to draw attention to both the successes and failures of GAP, the methodology primarily motivating scientific investigation. Emergence, and hence the failure in some way of GAP, can be found in the preservation and formation of bird flocks over time (inferential and conceptual) and first-order phase transitions (inferential and ontological), to name two examples. By informing his philosophical investigation of emergence with scientific examples of emergence, Humphreys is able to make a powerful argument for diachronic ontological emergence grounded in empirical research, however, he is under no illusions that such phenomena may exhibit actual, i.e., ontological, emergence. In short, despite Humphreys’ attempt to demonstrate the plausibility of maintaining the ontic status of emergent phenomena, it is still of utmost importance to maintain the distinction between ontologically possible, nomologically possible, and logically possible phenomena.
28 citations
TL;DR: In this article, the authors defend the thesis that the best life is the life that one plays as a game, specifically a Suitsian game that meets the definition proposed in The Grasshopper by Bernard Suits.
Abstract: I here defend the thesis that the best life is the life that one plays as a game—specifically, a ‘Suitsian’ game that meets the definition proposed in The Grasshopper by Bernard Suits. Even more specifically, it is a nested, open, role-playing game where the life’s quality as a game partly depends on there being no more people than players. To defend this thesis I refute two powerful challenges to it, one from Thomas Hurka ( 2006 ) and another from within The Grasshopper itself. In the process, I offer a new interpretation of that enigmatic and challenging book.
14 citations
TL;DR: The authors testify to the central place of signs in Peirce's cosmology, and to the power of entertaining novel propositions (complementary and conflicting) through dialogue to foster the unity necessary to weld members of his continuum.
Abstract: In this inquiry, I testify to the central place of signs in Peirce’s cosmology, and to the power of entertaining novel propositions (complementary and conflicting) through dialogue to foster the unity necessary to weld members of his continuum. Peirce’s concept of dialogue becomes the conduit to weld each member of the continuum. Peirce’s primary mover in bringing about this ‘welding’ is chance/habit in sign use itself. Although the self’s place as an expression of all components of the physical world will be addressed, primary focus will be accorded to logical shifts ascertained via transition from inter- to intra-actional dialogue.
14 citations
TL;DR: In this paper, the authors argue that if time is defined as the universe's fourth dimension, there is no way time could be unreal, even if lacking a property usually ascribed to it.
Abstract: Is time flowing? A-theorists say ‘yes’, B-theorists say ‘no’. But both take time to be real, which means that B-theorists accept that time is real, even if lacking a property usually ascribed to it. In this paper, I ask what the different properties usually ascribed to time there are in order to draw the list of different possible kinds of realism and anti-realism about time. As we will see, there are three main kinds of anti-realism. I will argue that if time is defined as the universe's fourth dimension, there is no way time could be unreal.
12 citations
TL;DR: In the Science of Logic and Philosophical Encyclopaedia, the authors reconstructs Kant's Critical philosophy by developing: a transcendental logic in the science of logic and philosophy of nature, a pragmatic account of the a priori, and a crucial use of the verb "realisieren" in connection with concepts and principles.
Abstract: In the Science of Logic and Philosophical Encyclopaedia, Hegel reconstructs Kant’s Critical philosophy by developing: a transcendental logic in the Science of Logic and Philosophy of Nature (§2), a pragmatic account of the a priori (§3), and a crucial use of the verb “realisieren” in connection with concepts and principles (§4). These three points are central to Hegel’s specifically cognitive semantics, which Hegel developed from Kant’s Thesis of Singular Cognitive Reference into a systematic, pragmatic realism. Hegel’s re-analysis of Kant’s Critical philosophy is thus the first and still one of the most adequate forms of pragmatic realism.
11 citations
TL;DR: The report of the Committee of Reflection on the Application of the Principle of Secularity in the Republic with regard to cultural and religious diversity in the French Republic is presented in this article.
Abstract: Since the late twentieth century, republicanism has been the subject of renewed interest in contemporary political theory. In France, subsequent to 1989, this revival brought debates about cultural and religious diversity to the philosophical forefront. Thus, it is now possible to distinguish between a plurality of perspectives, each claiming specific interpretations of republicanism and each positioning itself differently to meet these cultural and religious challenges. This article situates the Report of the Committee of Reflection on the Application of the Principle of Secularity in the Republic with regard to these issues.
8 citations
TL;DR: The notion tres polysemique de ''parentalite?'' was introduced in 1998 by Didier Houzel, car c'est un moment charniere dans la societe francaise as discussed by the authors.
Abstract: Cet article fait le point sur la notion tres polysemique de «?parentalite?». Il part d’une definition tridimensionnelle de la parentalite (exercice, pratique et experience) avancee en 1998 par Didier Houzel, car c’est un moment charniere dans la societe francaise. Avant, dans les annees 1970-1980, l’introduction de ce terme par la psychologie clinique (avec celui de «?dysparentalite?» de Rene Clement) signe une nouvelle consideration de la place des parents par les professionnels, notamment ceux de la protection de l’enfance. Parallelement, a partir des annees 1970, le terme de «?monoparentalite?» apparait en sociologie et il s’est divulgue depuis, dans les annees 1990, pour amorcer toutes les declinaisons ulterieures de la «?pluriparentalite?» traduisant ainsi l’evolution de la famille avec les distinctions du biologique, du domestique et du social (Irene Thery). Depuis, les relations entre les parents, la coparentalite, l’identite meme du parent et les enjeux de la parente donnent lieu a des developpements pluridisciplinaires qui devraient se preciser pour limiter l’emploi inflationniste de ce terme.
8 citations
TL;DR: A partir d'une interrogation sur les enfants autistes, leurs singularites alimentaires ainsi que les difficultes et les ajustements pour l'entourage nourricier autour des repas, les auteurs, sociologues, questionnent les evolutions du repertoire alimentaire and plus particulierement the phase de la neophobie.
Abstract: A partir d’une interrogation sur les enfants autistes, leurs singularites alimentaires ainsi que les difficultes et les ajustements pour l’entourage nourricier autour des repas, les auteurs, sociologues, questionnent les evolutions du repertoire alimentaire et plus particulierement la phase de la neophobie. Ce travail examine la simultaneite et la complementarite des processus de socialisation et d’individuation dans les evolutions des pratiques alimentaires des enfants. S’interroger en articulant les approches psychologique et sociologique permet d’explorer les soubassements des normes. Et aussi de distinguer la perspective phylogenetique a tendance universalisante de la neophobie de l’enfant dans le cadre de l’ontogenese.
8 citations
TL;DR: In this article, it is argued that those who reject both types of scepticism because of the threat they pose surpris- ingly confuse pragmatic reasons with epistemic reasons, and that these reasons can be easily confused by those who rejettent them.
Abstract: It is sometimes claimed that conciliatory views on disagreement ulti- mately lead to either global or widespread scepticism. This is deemed to be a real problem for conciliationism either because scepticism of either kind is patently unten- able or because it poses a serious threat to our intellectual and social lives. In this paper, I fi rst argue that the alleged untenability of both types of scepticism is far from obvious and should therefore be established rather than taken for granted. Then, I show that those who reject both types of scepticism because of the threat they pose surpris- ingly confuse pragmatic reasons with epistemic reasons. RESUME : On dit parfois que les positions conciliationistes sur le desaccord abou- tissent a un scepticisme soit global soit etendu. Ceci est considere comme un reel pro- bleme pour le conciliationisme, soit parce que ces deux types de scepticisme sont manifestement insoutenables, soit parce qu'ils constituent une menace serieuse pour nos vies intellectuelle et sociale. Dans cet article, je montre d'abord que le caractere pretendument insoutenable de ces deux types de scepticisme est loin d'etre evident et devrait donc etre demontre au lieu d'etre simplement presuppose. Je montre ensuite que ceux qui rejettent ces deux types de scepticisme a cause de la menace qu'ils repre- sentent confondent de maniere etonnante raisons pragmatiques et raisons epistemiques.
8 citations
TL;DR: The authors argue against strong cognitivism and establish the view that conative attitudes do provide subjects with reasons for action, and their central argument to this effect is a top-down one that proceeds by an analysis of the complex phenomenon of caring.
Abstract: According to ‘strong cognitivism’, all reasons for action are rooted in normative features that the motivated subject (explicitly or implicitly) takes objects to have (or lack) independently of her attitudes towards these objects. My main concern in this paper is to argue against strong cognitivism, that is, to establish the view that conative attitudes do provide subjects with reasons for action. My central argument to this effect is a top-down one that proceeds by an analysis of the complex phenomenon of caring and derives a conclusion regarding the (motivational and normative) nature of more basic mental phenomena—particular desires.
8 citations
TL;DR: In this paper, the authors discuss the contours of a justice epigenetique, and apprehend the questions that l'epigenetique pose aux theories de la justice distributive, i.e., which modele de l'egalite des chances is le plus approprie for saisir ces questions?
Abstract: L'epigenetique devoile les mecanismes biologiques sous-jacents a la reproduction , voire a la transmission des inegalites sociales de sante, et souligne la com-plexite des facteurs intervenant dans le developpement de certaines pathologies. Cette complexite semble poser des diffi cultes inedites aux theories de la justice. Nous dessi-nons les contours d'une «justice epigenetique» en apprehendant d'abord les questions que l'epigenetique pose aux theories de la justice distributive. Le modele de l'egalite des chances est-il le plus approprie pour saisir ces questions? Nous montrons que l'epigenetique ne peut etre pensee qu'a partir d'un modele de justice plurifactoriel. Selon la perspective adoptee (individuelle, populationnelle, intergenerationnelle), le principe de justice pertinent est distinct.
TL;DR: This paper argued that Forst's constructivism cannot ground human rights, or justice, categorically, at best, it can ground them hypothetically, and thus cannot provide a reasonable non-rejectable foundation of justice.
Abstract: Rainer Forst’s constructivism argues that a right to justification provides a reasonably non-rejectable foundation of justice. With an exemplary focus on his attempt to ground human rights, I argue that this right cannot provide such a foundation. To accord to others such a right is to include them in the scope of discursive respect. But it is reasonably contested whether we should accord to others equal discursive respect. It follows that Forst’s constructivism cannot ground human rights, or justice, categorically. At best, it can ground them hypothetically. This opens the door wide for ethical foundations of human rights.
TL;DR: The authors argue that there may well be things that we ought to do on epistemic grounds alone, without epistemic duty, and they argue that Wrenn's strategy is flawed.
Abstract: Chase Wrenn argues that there are no epistemic duties. When it appears that we have an epistemic duty to believe, disbelieve or suspend judgement about some proposition P, we are really under a moral obligation to adopt the attitude towards P that our evidence favours. The argument appeals to theoretical parsimony: our conceptual scheme will be simpler without epistemic duties and we should therefore drop them. I argue that Wrenn’s strategy is flawed. There may well be things that we ought to do on epistemic grounds alone.
TL;DR: In this paper, the authors examine the structure epistemologique, theorique et methodologique qui sous-tend la production of ce type de savoir en s’appuyant sur une analyse qualitative d’articles recents publies dans l’une des plus importantes revues internationales dans le domaine.
Abstract: La facon dont la negligence envers l’enfant est conceptualisee dans les recherches de pointe a un impact notable sur l’organisation des services et les pratiques professionnelles aupres des familles touchees par cette problematique au Quebec. Il apparait donc important de decrire le portrait des parents que ces recherches de pointe generent. Cet article examine la structure epistemologique, theorique et methodologique qui sous-tend la production de ce type de savoir en s’appuyant sur une analyse qualitative d’articles recents publies dans l’une des plus importantes revues internationales dans le domaine. Les resultats montrent que les recherches de pointe produisent des connaissances sur la negligence envers l’enfant qui excluent plus ou moins radicalement le point de vue des parents et des enfants directement impliques dans ces situations.
TL;DR: In this paper, a close reading of Collins' Discourse on Freethinking shows that, in fact, Collins successively defends three versions of this right, each weighing the role of equality differently.
Abstract: Anthony Collins’ Discourse on Freethinking (1713) claims an equal right of examining freely any proposition for each human being. However, the right he claims isn’t always clear, and a close reading shows that, in fact, he successively defends three versions of this right, each weighing the role of equality differently. In the first section, where both values appear consistent with one another, claimed freedom and equality of rights are, in fact, in tension with one another and Collins hesitates too much to solve anything. Beyond the Discourse, this exemplifies the early development of a problem that will become increasingly important in the Late Enlightenment.
TL;DR: In this paper, a critique de deux discours courants is faite a partir de la clinique analytique individuelle et de couple, where elements essentiels sont alors situes dans le lien intersubjectif du couple.
Abstract: Les violences sexuelles peuvent durer des annees dans un couple avant que la femme victime n’en parle. Comment comprendre ce silence ? Une analyse critique de deux discours courants est faite a partir de la clinique analytique individuelle et de couple. Les elements essentiels sont alors situes dans le lien intersubjectif du couple. Sont etudies les effets de reel de la violence sur la parole et ceux de la honte que le clinicien peut saisir au moyen du transfert pour en favoriser la nomination. Constats et hypotheses cliniques sur l’amour ou la passion de ces femmes, leur masochisme et leur besoin de punition permettent d’aborder d’autres motifs de silence. Dans la dynamique du lien, le role des pulsions de mort chez la victime apparait central. La violence subie masque une violence interne liee a un sentiment d’existence menace dans le lien a la mere, a des traumas de l’enfance, a la honte et a un defaut d’investissement narcissique.
TL;DR: The authors argue that there are active and passive aspects of belief, which can come apart, and argue that deontological epistemic evaluations apply to the active aspect of belief; they also argue that the notion of ought-implies-can can also apply to belief.
Abstract: The following claims are independently plausible but jointly inconsistent: (1) epistemic deontologism is correct (i.e., there are some beliefs we ought to have, and some beliefs we ought not to have); (2) we have no voluntary control over our beliefs; (3) S’s lack of control over whether she φs implies that S has no obligation to φ or to not φ (i.e., ought-implies-can). The point of this paper is to argue that there are active and passive aspects of belief, which can come apart, and to argue that deontological epistemic evaluations apply to the active aspect of belief.
TL;DR: In this paper, the authors propose that, a l’ere de la revolution des modeles familiaux, c’est plus la notion de parentalite que celle de paternite qui doit servir de boussole a l'etude des phenomenes apparaissant dans les familles.
Abstract: L’essor des sciences et techniques accompagne une mutation importante imposee a la filiation et a la famille. La procreation medicalement assistee permet diverses modalites d’acces a la maternite et a la paternite. Le lien parental ne peut plus etre pense sur un mode univoque, il se decline sur un mode pluriel. L’article propose de montrer que, a l’ere de la revolution des modeles familiaux, c’est plus la notion de parentalite que celle de paternite qui doit servir de boussole a l’etude des phenomenes apparaissant dans les familles. La parentalite se revelant un outil pour penser, au-dela de l’apparent malaise dans la famille contemporaine, ce qu’est « faire famille » aujourd’hui.
TL;DR: The reader may get the impression that Aristotle scholarship is the focus of Berti's attention rather than the text itself, and that the rest of the Corpus Aristotelicum is exploited to the extent that others refer to it as mentioned in this paper.
Abstract: century and after) surrounding the interpretation of E. At some point, the reader may get the impression that Aristotle scholarship is the focus of Berti’s attention rather than the text itself, and that the rest of the Corpus Aristotelicum is exploited to the extent that others refer to it. The pages that present Berti’s own analysis are often more engaging and contain many convincing arguments (e.g., about the universal understood as a cause rather than as a predicate (126-128)). The emphasis on the history of the reception of E probably is the defining characteristic of Berti’s approach in this work. The importance given to the scholarly tradition shapes the commentary and accounts for the orthodoxy of the translation. Therefore, the volume may not succeed in providing a renewed encounter with the Aristotelian text, but should prove very useful to a specialized readership.
TL;DR: In this article, the Partiality Principle and the Impartiality Principle are linked to Annas' claim that no mature, responsible adult wants to be told what to do, as well as to her developmental account of teaching and learning of virtue.
Abstract: This paper is informed by two principles: the Partiality Principle and the Impartiality Principle. Relying upon a relatively-unknown argument in Kant, the latter principle is stated and defended. The former principle is shown to be connected to Annas’ claim, in her theory of virtue ethics, that no mature, responsible adult wants to be told what to do, as well as to her developmental account of teaching and learning of virtue. I argue that Annas’ theory of virtue ethics is susceptible, as Kant’s theory is not, either to the Circularity Objection or (inclusive) to the Relativism Objection.
TL;DR: In this article, it is shown that the circularity objection is circumvented if a just soul is defined neither in terms of right acts nor rules, then the Circularity Objection can be circumvented.
Abstract: Annas’ virtue ethics faces the Circularity Objection. She claims that a just soul is disposed to doing just acts. If a just soul is defined neither in terms of right acts nor rules, then the Circularity Objection is circumvented. Drawing upon Korsgaard’s recent work, it is shown that Annas’ argument faces anew the Circularity Objection. Then, I examine Annas’ fresh attempts to avert the Circularity Objection by appealing to the community of the virtuous. I argue that this move does not save her theory from either relativism or the Circularity Objection. L’éthique de la vertu d’Annas est confrontée à l’objection de la circularité. Annas affirme qu’une âme juste est disposée à poser des actes justes. On contourne l’objection de la circularité si l’on ne définit l’âme juste ni en termes d’actes bons, ni en termes de règles. En m’appuyant sur les récents travaux de Korsgaard, je démontre que l’argument d’Annas se heurte de nouveau à l’objection de la circularité. Ensuite, j’examine de quelle façon Annas tente une fois de plus d’éviter l’objection de la circularité en faisant appel à la communauté des vertueux. Je soutiens que cette démarche ne préserve sa théorie ni du relativisme, ni de l’objection de la circularité.
Journal Article•
TL;DR: In this article, the authors present the result of a recherche on the violences conjugales conjugale menee aupres de cent femmes algeriennes residant dans a petite ville de l'interieur du pays.
Abstract: L’auteur presente les resultats d’une recherche sur les violences conjugales menee aupres de cent femmes algeriennes residant dans une petite ville de l’interieur du pays. L’objectif de la recherche est de cerner le vecu psychologique de ces femmes, leurs reactions, les consequences des violences qu’elles subissent (psychiques et somatiques), le support dont elles peuvent beneficier de la part de leur famille... et, ce faisant, de proposer des hypotheses visant a comprendre les raisons pour lesquelles des femmes ayant subi des violences pendant de longues annees demeurent toujours avec leur agresseur. Il semblerait que ces femmes soient aux prises d’une « guerre de basse intensite », celle menee contre les populations civiles faite de desinformation, de controle et de repression.
TL;DR: The year 2015 marked the 10th anniversary of the death of Raymond Klibansky, a prominent Canadian philosopher and historian of ideas as mentioned in this paper, who left behind an impressive body of work in philosophy and in the history of modern ideas.
Abstract: Présentation: L’année 2015 marque le dixième anniversaire de la mort de Raymond Klibansky, philosophe et historien des idées canadien. La revue Dialogue lui rend hommage en publiant le texte qui suit de Mme Ethel Groffier, veuve de Raymond Klibansky et chercheure émérite au Centre de recherche Paul-André Crépeau en droit privé et comparé de l’Université McGill. Dans cette intervention, Mme Groffier rappelle l’importance de l’engagement dans la vie et l’œuvre de ce remarquable philosophe. Né en France au mois d’octobre 1905 dans une famille allemande, éduqué en Allemagne à partir de la Première guerre, exilé en Angleterre en 1933, Raymond Klibansky s’installa à Montréal dès 1946, à l’invitation de l’Université McGill. Sa carrière académique au Canada et à l’étranger fut admirable et reconnue par de nombreux hommages. Il laisse derrière lui une œuvre imposante, tant en philosophie qu’en histoire des idées modernes; parmi ces idées, il s’attacha particulièrement à la tolérance et à la liberté, qui inspirèrent toute sa vie. Luc Langlois Presentation: The year 2015 marked the 10th anniversary of Raymond Klibansky’s death. As a tribute to this prominent Canadian philosopher and historian of ideas, Dialogue is proud to publish the following intervention by Ethel Groffier, Raymond Klibansky’s widow and Emeritus scholar at McGill University’s Paul-André Crépeau Centre for Private and Comparative Law. Groffier reminds us of the importance of engagement—understood in the strong, philosophical sense—in this philosopher’s life and works. Born in France in October 1905 to a German family, raised in Germany from World War I to 1933, and then forced to move to the United Kingdom, Klibansky settled in Montreal in 1946 following an invitation from McGill University. His academic career in Canada and abroad is admirable and has been acclaimed on numerous occasions. He left behind an impressive body of work in philosophy and in the history of modern ideas; among these ideas, freedom and tolerance inspired his entire life. Luc Langlois
TL;DR: This article argued that the problem of compatibilist luck is not novel insofar as it is one manifestation of a more general concern to which compatibiliists and libertarians have responded.
Abstract: Many have thought that libertarian accounts of free action succumb to a problem about luck. Recently, it has been proposed that compatibilist accounts, which unlike libertarian ones, maintain that free action and determinism are compatible, are also vulnerable to a problem about luck. In this paper, I argue that the problem of compatibilist luck is not novel insofar as it is one manifestation of a more general concern to which compatibilists and libertarians have responded. Furthermore, these responses are not effective responses to the problem of libertarian luck.
TL;DR: In this article, auteurs, psychologues cliniciennes, interrogent ici les motivations conscientes et inconscientes qui conduisent a cette decision commune and leurs retentissements sur la dynamique du couple.
Abstract: La cohabitation avec la dialyse a domicile, ce lieu prive habituellement preserve de la maladie, invite a des questionnements sur la dynamique du couple au regard du nouveau role de soignant endosse par le conjoint et de celui de patient assigne au conjoint malade. Les auteurs, psychologues cliniciennes, interrogent ici les motivations conscientes et inconscientes qui conduisent a cette decision commune et leurs retentissements sur la dynamique du couple. Differentes configurations relationnelles observees dans notre clinique seront abordees. L’article, cas clinique a l’appui, montre l’interet d’un groupe therapeutique avec malades et conjoints pour mettre a jour les enjeux, au niveau de la relation de couple, d’une prise en charge a domicile.
TL;DR: This paper argued that if we can avoid Agrippa's Trilemma entirely, and re-orient our epistemology away from CQA, infinitism ceases to be a relevant theoretical option.
Abstract: I believe that Williams’ paper poses the biggest threat to the infinitist (and, for that matter, the foundationalist and coherentist). For if we can avoid Agrippa’s Trilemma entirely, and re-orient our epistemology away from CQA, infinitism ceases to be a relevant theoretical option. A Williams-style contextualism seems more representative of our actual epistemic practices, and helps us avoid the Regress Argument in the first place. Though Klein’s proposed rapprochement between infinitism and foundationalism in this volume comes close to Williams’ view, it still takes the Regress Argument seriously, which Williams, I think rightly, shows us we need not. In the end, though infinitism may not be the correct theory of justification, exploring it as a possibility is worthwhile to illuminate neglected avenues of epistemological thought. This volume is a commendable, if somewhat flawed, contribution to that worthwhile endeavour.
TL;DR: In this article, the authors show that the Foucaultian model of power in the asylum is similar to the one proposed by Gauchet, who developed a theory of power based on a relation to externality.
Abstract: The concept of modernity, according to Michel Foucault and Marcel Gauchet, is closely related to the idea of a new form of power. While Foucault analyzes power from within, Gauchet develops a theory of power based on a relation to externality. Both perceive the asylum as one of the most representative settings of this modern form of power. I show that Gauchet’s model preserves Foucault’s contribution, while giving it a new significance.
TL;DR: In this article, a partir d'une revue de la litterature scientifique nationale et internationale de 1960 a 2011, the authors propose de mettre en lumiere les particularites du role of mere d'enfants jumeaux.
Abstract: Les etudes menees sur le couple gemellaire s’interessent au fonctionnement des enfants, a leur developpement, a leur identite, mais peu d’entre elles se focalisent sur la specificite d’etre parents d’enfants jumeaux. A partir d’une revue de la litterature scientifique nationale et internationale de 1960 a 2011, cet article propose de mettre en lumiere les particularites du role de mere d’enfants jumeaux. Il montre egalement que les peres, en rompant la relation triadique mere-enfants, instaurent une dynamique singuliere. Dans ces fa-milles ou deux enfants naissent en meme temps et ont les memes besoins au meme moment ou de maniere decalee, les pratiques educatives presentent diverses specificites et nuances qui gagneraient a etre etudiees finement.
TL;DR: In this paper, the authors give an account of the religious problem in Montesquieu's Considerations and explain his silence on Christianity, a religion of which he is known to be very critical.
Abstract: In this article, I give an account of the religious problem in Montesquieu’s Considerations. The question is interesting because Montesquieu pays almost no attention to pagan religion in his text. I explain that his silence is only relative, and that his thought can be explained by his argumentative strategy: Montesquieu is very prudent when speaking of religion. In this article, I also explain his silence on Christianity, a religion of which he is known to be very critical.
TL;DR: In this article, the authors present an analysis of situations d'analyse des pratiques avec des enseignants, fait l'hypothese que la prise en compte d'une parentalite en souffrance permettrait une evolution positive of ces relations.
Abstract: La « parentalite » est une notion peu employee dans le milieu scolaire. Les relations parents-enseignants sont par ailleurs de plus en plus problematiques. A partir de situations d’analyse des pratiques avec des enseignants, l’auteur de cet article fait l’hypothese que la prise en compte d’une « parentalite en souffrance » permettrait une evolution positive de ces relations. Les crises identitaires que traversent la famille et l’ecole viennent en effet complexifier et conflictualiser leurs relations et parfois creer de la confusion dans leurs places respectives. La construction de nouvelles alliances suppose le degagement d’espaces tiers propres a mediatiser ces relations. La prise en compte de la place particuliere que represente l’ecole entre l’enfant et ses parents ainsi que l’elaboration du « parent interne » chez les enseignants constituent deux pistes de travail. Une « parentalite partagee » pourrait ainsi servir de base a des alliances a meme de garantir une place a l’enfant ou adolescent devenu eleve.