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Adolescence involves a profound number of changes in all domains of development. Among others, adolescence yields an enhanced awareness and responsibility toward the community, representing a critical age to develop prosocial behaviors. In this study, the mediation role of Trait Emotional Intelligence was detected for the relationship between the dark triad and prosocial behavior based on altruism and equity. A total of 129 healthy late adolescents filled in the Dark Triad Dirty Dozen, measuring Machiavellianism, psychopathy, and narcissism; the Altruistic Action (...) Scale, evaluating behaviors directed at helping others; the Equity Scale, assessing behaviors directed at equity in different forms; and the TEI Questionnaire-Short Form. Results showed that TEI mediated the negative effects of the three dark triad traits on both altruism and equity. This finding suggests that TEI, which relies on a set of dispositions, might reduce the malevolent effects of the dark triad on altruism and equitable behavior in late adolescence. This led to assume that intervention programs focused on improving emotional skills, also in late adolescence, can promote prosociality. (shrink)

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DavidSimonetta | : À l’occasion de la parution du dernier ouvrage d’André Charrak, Rousseau. De l’empirisme à l’expérience, nous voudrions revenir sur l’itinéraire philosophique de cet auteur, et sur l’évolution qu’a connue sa pensée ces dix dernières années, depuis la parution de son premier livre consacré à l’empirisme continental des Lumières. Cette lecture rétrospective permettra non seulement de mettre en évidence l’enjeu du dernier ouvrage, mais également de tirer les enseignements d’une démarche qui a renouvelé les méthodes de (...) l’histoire de la philosophie et pose de manière originale le problème du rapport entre la philosophie et la forme du système. | : In celebration of his new book Rousseau. From Empiricism to experience, let’s look back at André Charrak’s work in history of philosophy over the last decade. Ten years after his first study on continental Empiricism in the 17th and 18th century was published, it’s now time to recapitulate what these books have brung to our perception of science and art in the Age of Enlightenment ; how they made us rethink methods in history of philosophy, and how they made us ask to ourselves : Can continental empiricism be systematic, and ought to be ? (shrink)

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Exposure to environmental contextual changes, such as those occurring after an earthquake, requires individuals to learn novel routes around their environment, landmarks and spatial layout. In this study, we aimed to uncover whether contextual changes that occurred after the 2009 L’Aquila earthquake affected topographic memory in exposed survivors. We hypothesized that individuals exposed to environmental changes—individuals living in L’Aquila before, during and after the earthquake (hereafter called exposed participants, EPs)—improved their topographic memory skills compared with non-exposed participants (NEPs) who moved (...) to L’Aquila after the earthquake, as only EPs had to modify their previous cognitive map of L’Aquila. We also hypothesized that memory improvement was selective for the navigational space and did not generalize across other spatial and verbal domains. To test these hypotheses, we compared the topographic and spatial memory skills of 56 EPs without post-traumatic stress disorder (PTSD) symptoms to the skills of 47 NEPs using the Walking Corsi Test (WalCT; memory test in the navigational space) and the Corsi Block-Tapping Test (CBT; visuospatial memory test in the reaching space); EPs and NEPs were matched for gender, education and general navigational skills. A sub-group of participants also underwent the Rey-Auditory Verbal Learning Test (RAVLT; verbal memory test). The results showed that only EPs had better performances on topographic learning (TL) assessed using the WalCT rather than spatial learning assessed by the CBT. This outcome suggests the possibility that EPs specifically improved topographic memory. This effect may be due to continuous exposure to environmental changes that have required individuals to learn novel paths within the city and integrate novel information, such as “new towns,” into their pre-existing mental representation of the city. Implications and limitations of the study are discussed. (shrink)

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An Ax-Kochen-Ershov principle for intermediate structures between valued groups and valued fields. We will consider structures that we call valued B-groups and which are of the form $\langle G, B, *, v\rangle$ where - G is an abelian group, - B is an ordered group, - v is a valuation defined on G taking its values in B, - * is an action of B on G satisfying: ∀ x ∈ G ∀ b ∈ B v(x * b) = v(x) (...) · b. The analysis of Kaplanski for valued fields can be adapted to our context and allows us to formulate an Ax-Kochen-Ershov principle for valued B-groups: we axiomatise those which are in some sense existentially closed and also obtain many of their model-theoretical properties. Let us mention some applications: 1. Assume that v(x) = v(nx) for every integer n ≠ 0 and x ∈ G, B is solvable and acts on G in such a way that, for the induced action, $\mathbb{Z}[B] \setminus \{0\}$ embeds in the automorphism group of G. Then $\langle G, B, *, v\rangle$ is decidable if and only if B is decidable as an ordered group. 2. Given a field k and an ordered group B, we consider the generalised power series field k((B)) endowed with its canonical valuation. We consider also the following structure: $\mathbf{M} = \langle k((B))_+, S, v, \times \upharpoonright_{k((B))\times S}\rangle,$ where k((B)) + is the additive group of k((B)), S is a unary predicate interpreting ${T^b| b \in B}$ , and $\times \upharpoonright_{k((B))\times S}$ is the multiplication restricted to k((B))× S, structure which is a reduct of the valued field k((B)) with its canonical cross section. Then our result implies that if B is solvable and decidable as an ordered group, then M is decidable. 3. A valued B-group has a residual group and our Ax-Kochen-Ershov principle remains valid in the context of expansions of residual group and value group. In particular, by adding a residual order we obtain new examples of solvable ordered groups having a decidable theory. (shrink)

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Nous présenterons ici l’œuvre d’Arthur Lovejoy et expliquerons, en suivant son parcours, pourquoi et comment il en est venu à inventer cette discipline qu’il nomme « history of ideas ». Nous montrerons tout d’abord en quoi cette nouvelle discipline procède chez lui d’une ambition rationnelle très forte, c’est-à-dire d’un désir de faire de la philosophie une science, et de lui apporter un cadre académique idoine ; puis nous montrerons en quoi la pratique même de l’histoire des idées a conduit Lovejoy (...) à préciser mais aussi à amender l’exigence de rationalité qu’on est en droit d’attendre de la philosophie. (shrink)

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Prenant acte de la disqualification du sentiment religieux à la fin du xvii e siècle, sous l’impulsion à la fois, de la querelle du pur amour et de la critique philosophique des sentiments, cet article remonte en deçà de cette époque pour examiner le corpus de la littérature spirituelle du xvi e siècle et du début du xvii e siècle. Cette littérature mystique interroge le rôle et la valeur des affects au sein d’un itinéraire spirituel et permet de réévaluer la (...) question d’une spécificité des émotions religieuses par rapport aux émotions naturelles. Nous montrerons que l’affectivité religieuse n’est pas tant caractérisée par un apport de sentiments nouveaux que par une conversion de valeur des sentiments naturellement éprouvés. (shrink)

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Le chapitre 13 de l’Épître aux Romains pose les bases sur lesquelles repose toute la conception du pouvoir dans la pensée politique médiévale. L’objectif de cet article est de reconstruire le processus de longue durée par lequel l’Occident latin a progressivement admis et théorisé la possibilité de désobéir aux autorités temporelles, bien que dans le cadre d’une théorie du pouvoir (à savoir la théorie paulino-augustinienne du pouvoir), qui semble ne laisser aucune place à la dissidence, conférant à chaque potestas une (...) origine divine et une nature providentielle. L’auteur retrace les principales étapes de ce processus : de l’idée que pour obtenir l’obéissance inconditionnelle de ses sujets, il faut se montrer « rex christianissimus » (protéger les personnes et les biens des ministres du Christ), à la difficile légitimation du tyrannicide chez Jean de Salisbury ; des pages de Thomas d’Aquin sur la déposition d’un souverain qui ne se soucie pas de la communis utilitas, à la reconnaissance explicite du pouvoir de destitution des seigneurs séculiers par certains théoriciens politiques des xiv e et xv e siècles. (shrink)

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« Le bon sens est la chose du monde la mieux partagée. » Il n’est pas rare de voir dans l’incipit du Discours de la méthode un de ces énoncés cartésiens qui, par leur simplicité et leur transparence, marquèrent une rupture avec la technicité de la philosophie scolastique des siècles précédents. Pourtant, à se pencher sur les commentaires qui ont été produits de ce texte, dès sa publication, il apparaît que pour un certain nombre de contemporains de Descartes, il y (...) avait là une référence à la théorie dite de l’intensio et remissio formarum – ou latitude des formes – qui, de Pierre Lombard à Nicolas d’Oresme en passant par Richard de Middleton, fit l’objet de discussions soutenues pendant plus de six siècles. Cette théorie énonce que seules les qualités accidentelles sont susceptibles de variations intensives dans une substance, contrairement aux propriétés essentielles qui, elles, sont invariables. L’énoncé de Descartes, aux atours de simple proverbe, cacherait en réalité un tour de force argumentatif : tenant pour acquis que la pensée constitue l’attribut essentiel de l’âme, Descartes mobiliserait la théorie de l’intensio et remissio formarum pour affirmer qu’en chaque âme, cette pensée n’est pas susceptible de plus et de moins. Il devient alors possible de définir certaines opérations épistémiques élémentaires qui s’observent à part égale en chacun de nous, et ne sont pas soumises à la variabilité des compétences individuelles.Mais ce point d’interprétation du texte de Descartes ne conserverait qu’un intérêt herméneutique s’il ne trouvait, outre-Manche et quelques dizaines d’années plus tard, un remarquable rebondissement : En 1690, John Locke, dans L’Essai sur l’entendement humain, identifie parfaitement la référence médiévale sous-jacente à cet énoncé canonique du cartésianisme, et la discute avec la plus grande rigueur. En indexant la pensée sur l’attention, et en remarquant que cette attention est susceptible de variations d’intensités au cours du temps, Locke en vient à se demander s’il ne faut pas renoncer au postulat cartésien selon lequel la pensée constituerait l’essence de l’âme, et lui préférer l’hypothèse selon laquelle cette pensée ne serait pour l’âme qu’une activité. (shrink)

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L'articolo si domanda, con riferimento al tardo Medioevo, se e in quale misura si possa osservare uno spostamento verso un approccio più laico alla questione specifica della legittimità della resistenza al tiranno. Nel secolo circa che separa Giovanni di Salisbury e Tommaso d'Aquino si passa da una analisi di carattere essenzialmente etico teologico del problema a una considerazione più simile a quella che oggi si potrebbe definire laica. Nelle pagine del De Regno, Tommaso discute anche dal punto di vista teologico (...) la questione della legittima resistenza a un governo tirannico e, tuttavia, in questo stesso contesto esamina attentamente i meccanismi costituzionali grazie ai quali una comunità politica può minimizzare il rischio di cadere sotto una forma tirannica di potere.With reference to the late Middle Ages, this paper discusses whether and to which extent we can see a shift towards an approach more secular concerning a specific issue: whether the resistance to tyrant is lawful or not. In the century, more or less, between John of Salisbury and Thomas Aquinas it goes from an essentially ethical-theological consideration of the problem to a consideration more close to that which today one would define secular. In the pages of De regno, Thomas discusses also from the theological point of view the question of lawful resistance in front of a tyrannical government and, however, in the same context he carefully examines the constitutional devices by which a political community can minimize the risk of coming under a tyrannical form of power. (shrink)

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La presse italienne a suivi de très près l'agonie et la mort du pape Jean-Paul II. Il s'agit certainement de l'événement le plus médiatisé depuis les attentats terroristes du 11 septembre 2001. Les quatre titres italiens, malgré leur positionnement politique différent, analysent l'événement avec le même degré de dramatisation et d'intensité. Ils proposent un récit fortement sentimental à travers le recours à un langage émotionnel, à des images touchantes ou, encore, à une mise en page spécifique. Les thèmes qui reviennent (...) le plus souvent font appel au caractère et au charisme de Jean-Paul II, à son recours aux médias dans le but de véhiculer le message chrétien. Son rapport avec les jeunes est également un des sujets privilégiés par la presse italienne, pour cela son Pontificat est qualifié de révolutionnaire. Si les quatre quotidiens italiens étudiés proposent une analyse similaire, à travers leur récit d'un « événement d'émotion planétaire », des différences persistent. S'adressant à un public spécifique, chaque titre emploie son propre langage, il renvoie à des références précises et touche des sensibilités diverses. Malgré une uniformisation substantielle, le clivage droite-gauche semble persister.The Italian press has closely followed the agony and death of Pope John Paul II. It is certainly the most publicized event since the terrorist attacks of 11 September 2001. The four Italian titles, despite their different political positions, analyze the event with the same degree of intensity and drama. They offer a highly sentimental story through the use of emotional language, images or touching, even to a specific layout. The themes that recur most often involve the character and charisma of John Paul II, in his use of the media in order to convey the Christian message. His relationship with young people is also one of the subjects favored by the Italian press for his pontificate that is called revolutionary. If the four studied Italian newspapers offer a similar analysis, through their narrative of a "global event emotion", differences persist. Addressing a specific audience, each title uses its own language, it refers to specific references and touches different sensibilities. Despite a substantial uniformity, the left-right divide seems to persist. (shrink)

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La sociologie classique a utilisé la notion d’ambivalence sociale pour désigner la combinaison, nécessaire, mais chargée de conflit, entre l’obéissance aux normes et la volonté d’affirmer sa liberté. Il faut distinguer cette notion de celle d’ambivalence culturelle, qui désigne la nécessité de suivre à la fois des exigences culturelles opposées, en particulier dans un rapport majorité/minorité. La figure de l’étranger dessinée par Georg Simmel est l’exemple type de cette ambivalence, source de frustrations, mais qui néanmoins représente la moins mauvaise solution (...) possible. Après des siècles de raisonnements fondés sur la notion « ou... ou », nous ressentons la nécessité de nous placer en situation d’ambivalence.The notion of sociological ambivalence has been widely used to refer to the conflict-permeated combination of compliance with norms and search for individual autonomy. We must draw a distinction between this kind of ambivalence and a cultural ambivalence relating to the coexistence of two cultures to be inevitably found in a majority/minority relationship. The figure of the stranger designed by Georg Simmel is a classical example of this ambivalence, which induces frustrations, but represents the most acceptable solution possible. After centuries of dialectical thinking of the « either-or » type, we feel the urge to put ourselves in a situation of ambivalence. (shrink)

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La particularité du sentiment est que, alors qu'il est une impression d'ordre affectif, constituée de perceptions de plaisir et de douleur, il est amené à représenter autre chose que l'état purement subjectif de l'âme. Tout le problème est de déterminer à quel point le sentiment constitue un mode de connaissance irréductible.

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Je propose ici une enquête sur les années 1950, décennie significative dans l'histoire des transformations sociales et culturelles concernant la vie des femmes et le développement de leur identité. Cet intérêt pour cet aspect spécifique – la vie et l'identité des femmes – s'inscrit pour moi dans un intérêt plus vaste pour certains caractères et changements sociaux de cette période dense et peu étudiée. En tant que telle, cette proposition de recherche n'est qu'un titre, la suggestion d'un tra...

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D W Hamlyn; The Concept of Development, Journal of Philosophy of Education, Volume 9, Issue 1, 30 May 2006, Pages 26–39, https://doi.org/10.1111/j.1467-9752.197.

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The Persian philosopher Ibn Sina (d. 1037), known in Europe as Avicenna, was arguably the greatest master of Aristotelian thought in the Muslim world. The symbolical 'Poem on the Soul' (Qasidat al-nafs), which portrays all earthly human souls as in temporary exile from heaven, is traditionally attributed to Avicenna, and was received with enthusiasm by its commentators. A highly significant commentary on the Qasida was written by?Ali b. Muhammad b. al-Walid (d. 1215 CE), a major early representative of the Tayyibi (...) Ismaili tradition, which emerged and flourished in medieval Yemen. In his view, the poem encapsulated Tayyibi beliefs, whose doctrines bear striking parallels with late antique Gnosticism. Avicenna's Allegory on the Soul presents the first edition of the Arabic text of Ibn al-Walid's commentary, 'The Useful Epistle' (al-Risala al-mufida), alongside an English translation and extended introduction. It offers invaluable insight into the intricacies of Muslim thought and a deeper understanding of Avicenna's substantial intellectual legacy. (shrink)

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I welcome Mr Kennedy's general approach, but query whether the concept of consumerism is so closely applicable to medical care as he maintains. However, in particular aspects, especially the handling of complaints, his criticisms echo those made by the Patients Association. Finally, I detect some ground for hope in the more enlightened attitude creeping in to the eduction of the medical student.

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Excerpt: In 1995, the Leo Apostel Centre in Brussels, Belgium, organised an international conference called ``Einstein meets Magritte''. Nobel prize winner Ilya Prigogine held the opening lecture at the conference, and Heinz von Foerster's lecture was scheduled last... Heinz von Foerster was enchanted by the conference theme and -- in the spirit of surrealist Belgian painter René Magritte -- had chosen an appropriate title for his talk: ``Ceci n'est pas Albert Einstein''. ... [H]e was delighted to grant the organisers the (...) following interview, in which he tells us about an even longer journey -- that of his remarkable life and scientific career. (shrink)

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يغتر بنو آدم بما يسوقه الله إليهم من حلمٍ وعفو عن سوء صنيعهم وجُرم ما اقترفت أيديهم...يغترون بحلم الله...يغرهم جهلهم..ويدفعهم طيشهم إلى إعلان الحرب على الوجود كله حتى على الله ذاته، وجهوا إلى إرادته سبحانه سهام حرابهم، وسوء مكرهم..ولعنات خداعهم..قتلوا الإنسان صنع الله...حاربوا الله باسم الله...أضاعوا الدين..كل الدين باسم الدين...قتلوا العدل فى محرابه عاكفًا يصلى لربه باسم العدالة..هتكوا عرض الإنسانية ثم جلسوا يمصون دمائها بأيديهم الآثمة..ويكأنهم لم يقدموا لها سوءًا..ويكأنهم بقتلها أحسنوا إليها صنيعًا.. يالسوء ماقدمت الإنسانية لبنى الإنسان، يالسوء ما (...) خلفوا ربهم بعد ميثاقه الأول والأشهر، فكانوا النموذج الأسوأ للخلافة، والصورة المضادة تمامًا لطبيعة المستخلف وجوهر إرادته، فما تركوا حرابًا ولا ظلمًا ولا إثمًا إلا اقترفوه، وما تركوا جراحًا ملتاثة بلعينهم إلا وأوسعوها جرحًا وأوغروها نزقًا وأعمقوها حزنًا فكانت تلك هى مكتسباتهم ، فى حين كانت إرادة السماء رحمات الأرض وأمنها وسلامها...ولكنهم..ويالذل ما قدموا للإنسانية، أجهزوا عليها صريعة، فطالت سهام قتلهم وحرابهم السماء ذاتها، تلك التى امتدت إليهم بحنوها وعطفها، فلم تسلم من ثورتهم وقتلهم وظلماتهم، فكانوا بحق هم الثائرون ضد الله... (shrink)

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Contributed papers on concept of False and Indivisibles (Philosophy) in Hindu philosophy presented at Seminar organized by Department of Advaita Vedanta, Rāṣṭrīyasaṃskr̥tavidyāpīṭham, Tirupati from December 31, 2005 to January 01, 2006).

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Onderwerp en gezegde, door D. M. Bakker.--Enkele opmerkingen over het Godsbegrip van Justinus Martyr, door J. den Boeft.--Heidegger, Descartes, Luther, door J. van der Hoeven.--"Geschichtlichkeit" bij Carl Friedrich von Weizsäcker, door G. Horsman.--Menselijke ontmaskering en Bijbels démasqué, door R. Huson.--Kleine geschiedenis van het begrip "niets" in de antieke wijsbegeerte (tot e met de Sofisten en Plato), door P. A. Meijer.--De structuur van opvoeden en opvoedkunde, door J. W. Mojet.--Individualiteit in de fysica, door M. D. (...) Stafleu. (shrink)

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The quest for the one "Truth" in a pluralist society seems to have become as redundant as it is problematic - in much the same way that the idea of one "God" being the all-determining reality has. Yet we have not given up searching and the word "God" still continues to polarize, whether in society, theology or philosophy. In view of this seeming paradox, Friederike D. Rass seeks an alternative route that goes off the beaten track and beyond the temptation (...) to resignedly retreat to relativist or fundamentalist positions. She argues that it is precisely the supposedly futile quest for a single "Truth" as well as the continuous questioning of the meaning of the word "God" that provide an essential guide to responsible action today. (shrink)

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XLRI, in association with a few Tata Group companies, established the XLRI-JRD Tata Foundation in Business Ethics in 1991 to mark their long-standing commitment and contribution to business ethics in India. The foundation seeks to address this by publicly affirming the urgent need for ethics in business and the need to bring about a conducive culture in which it can thrive.

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D W Hamlyn; Need Philosophy of Education be so Dreary?, Journal of Philosophy of Education, Volume 19, Issue 2, 30 May 2006, Pages 159–165, https://doi.org/10.1.

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Recent experimental research has revealed forms of human behavior involving interaction among unrelated individuals that have proven difficult to explain in terms of kin or reciprocal altruism. One such trait, strong reciprocity is a predisposition to cooperate with others and to punish those who violate the norms of cooperation, at personal cost, even when it is implausible to expect that these costs will be repaid. We present evidence supporting strong reciprocity as a schema for predicting and understanding altruism in humans. (...) We show that under conditions plausibly characteristic of the early stages of human evolution, a small number of strong reciprocators could invade a population of selfregarding types, and strong reciprocity is an evolutionary stable strategy. Although most of the evidence we report is based on behavioral experiments, the same behaviors are regularly described in everyday life, for example, in wage setting by firms, tax compliance, and cooperation in the protection of local environmental public goods. D 2003 Elsevier Science Inc. All rights reserved. (shrink)

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