NCube/papyrus huggingface dataset:
Kant et l'esprit de secte en philosophie

Si la philosophie comme doctrine de la sagesse (Weisheitslehre) vise à porter au jour les fins essentielles de l’humanité, une telle doctrine ne peut aux yeux de Kant être secrète (Geheimlehre). Au contraire, elle doit être communicable et communiquée. Dans son essai de 1796 « D’un ton supérieur nouvellement pris en philosophie », Kant mentionne, entre autres, deux manières de philosopher en maintenant le secret : il songe au philosophus per initiationem et au philosophus per inspirationem. Sur ce dernier cas, à savoir l’inspiration reposant sur le sentiment, Kant s’est amplement expliqué à l’occasion de la Querelle du panthéisme (1786) et il revient ici sur ce thème en prenant pour cible Schlosser. Mais il est peu disert sur son opposition aux approches qui, comme celles des loges maçonniques, réservent la vérité aux initiés. Dans cette communication, j’examine les réticences de Kant face aux sociétés secrètes à la lumière de son concept d’espace public.

Keyphrases: Kant, Philosophie, Sociétés secrètes, Sentiment, Espace public
Using mobile technology to reduce engagement in stereotypy : a validation of decision-making algorithms

We developed an iOS app, the iSTIM, designed to support parents of children with autism spectrum disorders (ASD) in reducing common repetitive vocal and motor behavior (i.e., stereotypy). The purpose of our study was to preliminarily test the decision-making algorithms of the iSTIM using trained university students to implement the assessments and interventions. Specifically, we examined the effects of the iSTIM on stereotypy and functional engagement in 11 children with ASD within alternating treatment designs. Using the iSTIM reduced engagement in stereotypy for 8 participants and increased functional engagement in for 4 of those participants. Our results indicate that the iSTIM may decrease engagement in stereotypy, but that some of the decision-making algorithms may benefit from modifications prior to testing with parents.

Keyphrases: Autism, Differential reinforcement, Noncontingent access, Stereotypy, Technology
Comparison of tablet-delivered and instructor-delivered teaching on receptive identification in children with autism spectrum disorders

The purpose of our study was to compare the effectiveness of tablet- and instructor-delivered teaching (i.e., prompting and reinforcement) on the receptive identification of one-word concepts in children with autism spectrum disorders (ASDs). To this end, we embedded a multielement design within a multiple probe design to compare the effectiveness of the two instructional modalities in seven participants. Two of the seven participants showed generalization on all concepts in fewer instructional trials following instructor-delivered teaching, whereas the remaining five participants had mixed results depending on the concept. In total, the participants showed more rapid generalization with the instructor for 14 of the 19 concepts taught. Our results suggest that tablets should not systematically replace instructor-delivered prompting and reinforcement, but that they may be used to provide supplementary teaching to children with ASD.

Keyphrases: Autism, Tablet, Generalization, Teaching, Technology, Receptive identification
La causalité singulière en histoire : Rickert, Simmel et Weber

At the beginning of the 20th Century, the neo-Kantian School of Baden has undertaken to extend the Kantian “theory of knowledge” to the realm of the historical sciences by exposing the categories proper to these disciplines. Yet because the purpose of the historical sciences is not find regularities as the natural sciences do with their laws, but rather to describe what happened only once, Rickert has developed an “individualizing” theory of the construction of concepts. According to Simmel however, besides the category of causality, the concept of “law” can also be maintained in the historical sciences, as long as it is an “individual” law. Reacting implicitly to such a blunt proposal, Weber has shown that the “nomological knowledge” is indispensable in history, since it is the only warrant of intelligibility, and even more: of objectivity in this discipline. Au début du XXe siècle, l’École néokantienne de Bade a cherché à prolonger le projet kantien de « théorie de la connaissance » du côté des sciences historiques, en s’appliquant à dégager les catégories propres à ces sciences. Or puisque celles-ci ne visent pas à retracer des régularités, comme le font les lois en sciences de la nature, mais plutôt à cerner ce qui ne s’est produit qu’une seule fois, Rickert a développé une théorie de la construction des concepts qu’il appelle « individualisante ». Aux yeux de Simmel cependant, outre la catégorie de causalité, le concept de « loi » peut également être conservé dans le discours historique, mais pour autant qu’il s’agisse d’une loi « individuelle ». Réagissant implicitement à cette proposition problématique, Weber montre le caractère indispensable du « savoir nomologique » en histoire, seul garant de l’intelligibilité, voire de l’objectivité dans cette discipline.

Keyphrases: Rickert, Simmel, Weber, Max, Individual law, Nomological knowledge, Rickert, Simmel, Histoire, Loi individuelle, Savoir nomologique
The place of aesthetics in Fichte's early system

The aim of this paper is to demonstrate that aesthetics had its place in Fichte’s early system of the WL, and that due to contingent circumstances he did not have the chance to expound it. But we can reconstruct the main lines of what his aesthetics would have looked like if we pay attention to the article sent to Schiller in 1795 on the “spirit” and the “letter” in philosophy, completing it with the courses he gave in the preceding months on that topic and with other sources. We discover not only that aesthetics is an important part of the philosophical system but that art stands close the act of philosophising itself. In fact, both the philosopher and the artist draw from the same original source: “spirit” as defined in Kant’s third Critique. For the philosopher as well as for the artist the central faculty is then “imagination”, an imagination that relies on “feeling”. In the end Fichte sketches an aesthetics based on the creative genius of the artist, leaving little room for the faculty of judgment and for taste, that is: the receptive attitude toward beauty, that play a prominent role in Kant’s aesthetics.

Keyphrases: Kant, Schiller, Aesthetics, Philosophy, Spirit, Imagination, Art
Simmel et le problème de la causalité individuelle en histoire

Les problèmes de la philosophie de l’histoire de Georg Simmel s’inscrivent de plainpied dans la veine néokantienne de la « théorie de la connaissance » en s’interrogeant sur les conditions de la possibilité du discours historique. Or, afin de marquer la distance qui sépare ce discours de celui des sciences naturelles, Simmel introduit l’expression « causalité individuelle ». Par là, il maintient sans doute l’exigence scientifique d’une explication causale reposant sur une loi, mais en faisant de cette loi une « loi individuelle », il fait connaître une inflexion significative à la « nécessité » et à l’« universalité » qui se rattachent habituellement à ce concept, si bien qu’à la fin son modèle pour le discours historique devient esthétique, au sens par exemple où l’« universalité exemplaire » de l’œuvre d’art selon Kant s’avère être ici, de manière inavouée, le nouveau paradigme. Georg Simmel’s Problems of the Philosophy of History subscribe to the neoKantian ‘epistemological’ approach in the sense that it raises the question of the conditions of the possibility of the historical discourse. In order to stress the gap that prevails between this discourse and the natural sciences, Simmel coins for the historical sciences the expression “individual causality”. To be sure, he maintains thereby the scientific requirement of a causal explanation based on a law, but by making this law an “individual law,” he transforms the usual meaning of the “necessity” and the “universality” usually attached to this concept, so much so that in the end his conception of the historical discourse becomes aesthetic. This means that the Kantian “exemplary universality” of the work of art becomes here, implicitly, the new paradigm.

Keyphrases: Simmel, Histoire, Causalité, Loi individuelle, Esthétique, Simmel, History, Causality, Individual law, Aesthetics
Fichtes Auseinandersetzung mit Reinhold im Jahre 1793. Die Trieblehre und das Problem der Freiheit

This article focuses on Fichte’s essay on Revelation (2nd ed.) and on his review of Creuzer’s book on the freedom of the will. These texts contain a critique of the theory of freedom exposed by K. L. Reinhold in the Letters on the Kantian Philosophy (1792). I argue 1) that Fichte does not find convincing Reinhold’s argument according to which the reality of freedom is accessible through an empirical “fact of consciousness”, 2) that the Reinholdian strict separation between the autonomy of reason and the freedom of the will is not acceptable for Fichte, and 3) that Fichte sees the necessity of introducing a mediation between the two Reinholdian “drives” (sensible and ethical), namely the Kantian feeling of “respect,” since morality for the finite human being has to extend its motivational force to sensibility.

Keyphrases: Fichte, Reinhold, Freedom, Will, Practical reason, Respect
Fichte's debate with Reinhold in 1793 : the doctrine of drives and the problem of freedom

This article focuses on Fichte’s essay on Revelation (2nd ed.) and on his review of Creuzer’s book on the freedom of the will. These texts contain a critique of the theory of freedom exposed by K. L. Reinhold in the Letters on the Kantian Philosophy (1792). I argue 1) that Fichte does not find convincing Reinhold’s argument according to which the reality of freedom is accessible through an empirical “fact of consciousness”, 2) that the Reinholdian strict separation between the autonomy of reason and the freedom of the will is not acceptable for Fichte, and 3) that Fichte sees the necessity of introducing a mediation between the two Reinholdian “drives” (sensible and ethical), namely the Kantian feeling of “respect,” since morality for the finite human being has to extend its motivational force to sensibility.

Keyphrases: Fichte, Reinhold, Freedom, Will, Practical reason, Respect
BioéthiqueOnline ; 5

Comment engager le public dans une réflexion sur les enjeux éthiques de notre époque? Guidés par cette question, nous avons développé une plateforme d’échange avec la communauté sur des questions bioéthiques à travers une exposition artistique ainsi qu’une série d’activités de médiation culturelle et scientifique pour les adultes et les enfants. Ce dossier thématique dresse le compte-rendu de ce projet. Art + Bioéthique repose sur une stratégie interdisciplinaire et collaborative qui a amené six jeunes chercheurs en bioéthique à être jumelés à six artistes de la relève afin d’échanger et d’apporter un nouvel éclairage sur une variété d’enjeux éthiques liés à la santé. Ces duos artistes-chercheurs ont chacun développé une œuvre et un essai sur un thème commun. Notre objectif était de décloisonner l’art et la recherche académique en bioéthique afin de créer des formes hybrides et inédites de diffusion, d’éducation, d’expérimentation et de rencontre. L’expression de la bioéthique à travers l’art constitue une façon innovatrice de transmettre l’aspect sensible de tant de questions éthiques touchant à la santé et au bien-être. À travers ses divers volets, Art+Bioéthique a su rejoindre plusieurs centaines de personnes et les engager dans une réflexion éthique sur des enjeux au cœur de notre société. How should one engage the public in a reflection on the ethical issues of our time? Guided by this question, we developed a platform for exchange with the community on bioethical issues via an art exhibition and a series of cultural and scientific mediation activities for adults and children. This thematic dossier presents the report of the project. Art + Bioethics is based on an interdisciplinary and collaborative strategy that paired six young bioethics researchers with six emerging artists to share and shed new light on a variety of ethical issues related to health. These artist-researcher duos each developed a work and an essay on a common theme. Our goal was to break down barriers between art and academic research in bioethics and to create hybrids and new forms of dissemination, education, experimentation and meeting. The expression of bioethics through art represents an innovative way to transmit the sensitive aspect of so many ethical issues of health and well-being. Through its various components, Art + Bioethics was able to join several hundred people and engage in ethical reflection on issues that are at the heart of our society.

Keyphrases: bioéthique, art, exposition, transfert des connaissances, bioethics, art, knowledge transfer, interdisciplinarité, interdisciplinarity
Qu’est-ce qu’une “analogie” de l’expérience?

In this paper I propose a new interpretation of the word “analogy” used by Kant to designate the principles of relation. After a brief presentation of three Kant-scholars (Guyer, Kemp Smith and Walsh) who remain doubtful about Kant’s intention with the use of that word, I discuss and criticize two proposals aiming at an understanding of the meaning of the term analogy: the empirical reading of F. Marty and the logical approach of A. Pieper. My own thesis is the following: Kant’s use is sound as long as the point of reference in the Analogies of Experience, the primum analogatum, is the pure form of time. In fact the categories of relation acquire their meaning only through this reference to time. My demonstration of the presence of analogies here is based on four grammatical conjunctions used by Kant in his chapter on causality: “Wenn…so ist es auch”, “eben dieselbe…als”, “so wie…”, and “ebenso wie…” In all these cases the point of reference of these syntactic structures introducing an analogy is the form of time, which is indispensible if the categories are to transpose on to the appearances a necessary order: The order of the appearances is analog to order of the places in pure time.

Keyphrases: Kant, Philosophical analogy, Category, Pure form of time, Absolute time
Le "besoin de la raison" dans les lettres sur la philosophie kantienne (1786-1787)

When Kant in the fall of 1786 intervened in the Pantheism Controversy with his text “What does it Mean to Orient Oneself in Thinking?,” Reinhold had already published his two first Letters on the Kantian Philosophy. It goes without saying that in his subsequent Letters, Reinhold was somehow obliged to take into account the arguments introduced by Kant in the debate, and among others the theme of “the feeling of reason’s own need.” In this article, I examine the reasons why Reinhold tries to downplay, against Kant’s intention, the role of feeling in moral faith, while he stresses the importance of clear and distinct rational principles. It is argued that this suspicion about sensibility has to do with a rationalist heritage that can be best illustrated with the help of Reinhold’s conception of Enlightenment. Since both Kant and Reinhold had published in 1784 their respective points of view on Enlightenment, the confrontation of these two texts tends to confirm the difference already noted and provides at least a tentative explanation.

Keyphrases: Kant, Reinhold, Pantheismusstreit, Enlightenment, Rational faith, Feeling, Need
The “felt need of reason” in Kant’s Was heisst : sich im Denken orientieren?

In his text “Was heisst: sich im Denken orientieren?” Kant takes the risk of stressing the role of feeling in rational faith.  There is a risk involved here because feeling is at the very center of the thesis he opposes: Jacobi’s conception of faith as an inner revelation.  Kant is nevertheless ready to integrate feeling as a constitutive part of his view on rational faith as long as it expresses a “need of reason” itself, and not an act of blind faith.  He sees that Mendelssohn’s rationalism, which aims at establishing a proof of God’s existence and of a future life on strictly theoretical (objective) grounds, is clearly insufficient and provides no orientation. In fact, orientation in the sensible as well as in the intelligible world always involves the mediation of a subjective feeling.  The unity of personhood in the realm of rational faith has therefore to take into account the sensible and the rational aspects of the phenomenon.

Keyphrases: Kant, Mendelssohn, Jacobi, Reinhold, Enlightenment, Rational faith, Need
A brainstem neural substrate for stopping locomotion

Locomotion occurs sporadically and needs to be started, maintained, and stopped.        The neural substrate underlying the activation of locomotion is partly known, but       little is known about mechanisms involved in termination of locomotion. Recently,       reticulospinal neurons (stop cells) were found to play a crucial role in stopping       locomotion in the lamprey: their activation halts ongoing locomotion and their       inactivation slows down the termination process. Intracellular recordings of       these cells revealed a distinct activity pattern, with a burst of action       potentials at the beginning of a locomotor bout and one at the end (termination       burst). The termination burst was shown to be time linked to the end of       locomotion, but the mechanisms by which it is triggered have remained unknown. We       studied this in larval sea lampreys (Petromyzon marinus; the sex of the animals       was not taken into account). We found that the mesencephalic locomotor region       (MLR), which is known to initiate and control locomotion, stops ongoing       locomotion by providing synaptic inputs that trigger the termination burst in       stop cells. When locomotion is elicited by MLR stimulation, a second MLR       stimulation stops the locomotor bout if it is of lower intensity than the initial       stimulation. This occurs for MLR-induced, sensory-evoked, and spontaneous       locomotion. Furthermore, we show that glutamatergic and, most likely,       monosynaptic projections from the MLR activate stop cells during locomotion.       Therefore, activation of the MLR not only initiates locomotion, but can also       control the end of a locomotor bout. These results provide new insights onto the        neural mechanisms responsible for stopping locomotion.SIGNIFICANCE STATEMENT The        mesencephalic locomotor region (MLR) is a brainstem region well known to initiate       and control locomotion. Since its discovery in cats in the 1960s, the MLR has       been identified in all vertebrate species tested from lampreys to humans. We now        demonstrate that stimulation of the MLR not only activates locomotion, but can       also stop it. This is achieved through a descending glutamatergic signal, most       likely monosynaptic, from the MLR to the reticular formation that activates       reticulospinal stop cells. Together, our findings have uncovered a neural       mechanism for stopping locomotion and bring new insights into the function of the       MLR.

Keyphrases: Brainstem, Lamprey, Locomotion, Locomotor termination, Mesencephalic locomotor region, Reticulospinal neurons
Games with unobservable heterogeneity and multiple equilibria: an application to mobile telecommunications

To shed light on the limited success of competition enhancing policies in mobile telecommunications, I estimate a game of transceivers’ locations between national incumbents and a new entrant in Canada. I recover player-specific unobserved heterogeneity from bids for spectrum licenses to address the unavailability of regressors required to identify incumbents’ responses to the new entrant’s decisions. I find that incumbents benefitting from important economies of density is a plausible explanation for policies’ drawbacks. I then evaluate the equilibrium effect of subsidizing the new entrant’s transceivers and find that this alternative proposition increases its investments while only slightly modifying incumbents’.

Keyphrases: Multiple equilibria, Unobserved heterogeneity, Empirical games, Telecommunications
Kant and the problem of affection

Starting with Vaihinger’s famous trilemma which presents the different possibilities for explaining the origin of affection, I critically assess the classical theses of Jacobi, Aenesidemus-Schulze, Adickes, Kemp Smith, Paton and Allison on this subject. I argue that Kant is entitled to claim that both the empirical object and the thing in itself are the source of affection. It depends on the point of view one adopts: empirical or transcendental. But in this last case we face the famous problem: How could Kant dare to depict the thing in itself as the “cause” of affection? I claim that his description complies mutatis mutandis with the conditions imposed upon the principle of causality. If this principle states that the cause and the effect are “heterogeneous” and that the necessary cause may be a mere “indeterminate” something, then the affecting thing in itself, at its own level, satisfies both conditions: The thing in itself and sensation are radically heterogeneous and the essence of this thing remains for Kant totally “problematic”, although its existence is declared certain. The Kantian use of the concept of causality is justified here by what must be called the self-referentiality of transcendental philosophy.

Keyphrases: Kant, Jacobi, Aenesidemus-Schulze, Vaihinger’s trilemma, Thing in itself, Causality
Kant et le problème de l'affection

Starting with Vaihinger’s famous trilemma which presents the different possibilities for explaining the origin of affection, I critically assess the classical theses of Jacobi, Aenesidemus-Schulze, Adickes, Kemp Smith, Paton and Allison on this subject. I argue that Kant is entitled to claim that both the empirical object and the thing in itself are the source of affection. It depends on the point of view one adopts: empirical or transcendental. But in this last case we face the famous problem: How could Kant dare to depict the thing in itself as the “cause” of affection? I claim that his description complies mutatis mutandis with the conditions imposed upon the principle of causality. If this principle states that the cause and the effect are “heterogeneous” and that the necessary cause may be a mere “indeterminate” something, then the affecting thing in itself, at its own level, satisfies both conditions: The thing in itself and sensation are radically heterogeneous and the essence of this thing remains for Kant totally “problematic”, although its existence is declared certain. The Kantian use of the concept of causality is justified here by what must be called the selfreferentiality of transcendental philosophy.

Keyphrases: Kant, Jacobi, Aenesidemus-Schulze, Vaihinger’s trilemma, Thing in itself, Causality