bluuebunny/crossref_metadata_2025_split huggingface dataset:
Un espace de dialogue sur les gestes professionnels en établissement scolaire
Authors: STREHL Caroline , MOUSSAY Sylvie 
Published: September 2018

Cet article présente une étude sur l’analyse d’un espace de dialogue entre enseignants et personnels de la vie scolaire au sein d’un collège. L’étude s’inscrit dans un programme de recherche relevant d’une théorie historico-culturaliste et psychologique de l’activité humaine (Clot, 2008; Leontiev, 1984; Vygotski, 1997, 2003). L’analyse a permis de mettre en évidence la manière dont les discussions à partir d’extraits audio-vidéo de l’activité initient une réflexion collective sur les gestes de travail. Au cours des échanges, des gestes (tels que le « papillonnement ») restés jusque-là inaperçus font l’objet d’une reprise et d’une transformation au gré des significations exprimées par les enseignants qui se réfèrent au genre professionnel tout en procédant à des comparaisons de styles, étape nécessaire vers l’appropriation du geste. La discussion porte sur l’intérêt des espaces de dialogue dans les établissements scolaires notamment pour soutenir le développement de l’activité enseignante.
La narration dans la formation des professionnels de santé travaillant avec des personnes atteintes de démence : quel(s) usage(s) ?
Authors: Rossi Silvia 
Published: September 2018

La médecine narrative offre aux professionnels de santé des outils pour mieux comprendre ce que les malades endurent pendant leur maladie et ce qu’eux-mêmes éprouvent lors de la prise en charge des patients (Charon, 2006/2015). En nous basant sur les travaux de Rita Charon – en particulier sur la triade attention, représentation, affiliation – nous mobilisons les outils de la médecine narrative dans la formation de professionnels de santé travaillant avec des personnes âgées atteintes de démence. Dans notre article, nous présentons la conception et la mise en place d’une formation au sein d’une résidence sanitaire assistancielle. Nous avons conçu la formation en trois phases : (1) constitution d’un cadre permettant de donner la parole aux personnes âgées atteintes de démence (réalisation de deux vidéo-interviews) ; (2) exercice de l’« écoute attentive » sur le matériel enregistré et réalisation d’une vidéo-synthèse ; (3) retour collectif sur le travail effectué. Nous démontrons que les outils de la médecine narrative, conçus dans le cadre de la relations médecin / patient, peuvent être efficacement mobilisés par une équipe multi-professionnelle travaillant avec des personnes atteintes de démence, en permettant aux soignants un retour réflexif collectif sur leur pratique et en améliorant la qualité de la relation avec la personne prise en charge.
Étudier l’accueil des neurosciences en éducation : une illustration épistémologique à partir de la positivismusstreit
Authors: Robichaud Arianne , SCHWIMMER Marina , GAUTHIER-LACASSE Maxime 
Published: September 2018

L’arrivée des neurosciences en éducation suscite de vives réactions : si certains en accueillent la venue à bras ouverts, d’autres se montrent beaucoup plus réfractaires. Cet article propose une réflexion sur le sujet, s’inspirant des parallèles entre ce débat et la querelle du positivisme (Positivismusstreit), discussion épistémologique marquante du XXe siècle. Cette réflexion s’articule en trois temps : nous circonscrivons d’abord les postures dominantes structurant le débat concernant l’introduction des neurosciences en éducation ; ensuite, nous retraçons les grandes lignes de la querelle positiviste qui opposa Adorno et Habermas contre Popper et Albert, similaires au débat actuel ; enfin, nous tentons de voir si une conciliation n’est pas possible entre les postures antagonistes empruntées dans ces querelles. Ce faisant, nous espérons alimenter la réflexion en envisageant de nouveaux points de départ desquels pourraient s’inspirer une prolongation du présent débat.
Knowledge, attitudes and self-care practices of patients with glaucoma in uThungulu in KwaZulu-Natal
Authors: Aghedo Aita V. , Tlou Boikhutso , Mahomed Saajida 
Published: September 2018

Background: Glaucoma remains one of the leading causes of blindness in South Africa. Early detection, effective treatment and strict compliance with treatment are instrumental to prevent further damage to the optic nerve and thus preserve vision.Aim: The purpose of this study was to assess the knowledge, attitude and self-care practices of patients with glaucoma in KwaZulu-Natal.Setting: The study was conducted in the ophthalmology outpatient department of a public hospital and a private ophthalmology practice in the uThungulu district.Methods: This was an observational, analytic, cross-sectional study. Structured questionnaires assessing knowledge, attitudes and self-care practices were administered to patients presenting for follow-up glaucoma management.Results: The median age of the 384 patients in this study was 60 (interquartile range [IQR] 48.5–69.5) and 59 years (IQR 49.0–66.5) for males and females, respectively (p > 0.05). Two hundred and thirty-eight (62.0%) patients had good knowledge of glaucoma. Age, gender and duration of glaucoma diagnosis were significantly associated with good knowledge of glaucoma. Three hundred and forty-four (89.6%) patients reported having good self-care practices. Patients over the age of 65 years were significantly less likely to have good self-care practices compared to patients aged 26–45 years (odds ratio [OR]: 0.2, confidence interval [CI]: 0.1–0.6, p = 0.01). Good knowledge of glaucoma was significantly associated with good self-care practices of glaucoma (p < 0.001).Conclusion: Elderly patients do not have sufficient knowledge of glaucoma and have poor self-care glaucoma practices. It is important to involve family members of these patients in the education and counselling of glaucoma to facilitate improved disease management.
Beeckman, Isaac (1588–1637)
Authors: Callergård Robert 
Published: September 2018

Isaac Beeckman (1588–1637) was a Dutch pioneer of early modern atomist and mechanist speculation. By profession a maker of candles and water supply systems, and later head of various Latin schools, Beeckman devoted a lifetime to studies in natural philosophy, and has received considerable scholarly attention since the rediscovery of his Journal which he kept between 1604 and 1634.
Beeckman’s topics in these studies were the atomist assumption that natural phenomena result from nothing but the motion in empty space of small and hard bits of matter and the mechanist assumption that causal impact in the natural world takes place by way of direct contact of matter with matter. To this revival of ancient schools of atomist thought Beeckman added the principle of inertia, which he formulated independently of Galileo. Beeckman’s approach to the study of physics is a combination of applied mathematics and a preference for explanations that can be displayed visually. Notable among his achievements are his derivation of the law of falling bodies and a proof in acoustics that the length of a sounding string is inversely proportional to the frequency.
Beeckman’s scientific connections included Pierre Gassendi and Marin Mersenne. His most remarkable relation, however, was to Descartes. Their collaboration on the study of free fall is a chapter in the history of pre-Newtonian classical mechanics and their personal relationship a topic for biographers interested in Descartes’ life and the development of his philosophy.
Content: wide and narrow
Authors: Segal Gabriel 
Published: September 2018

Debates about wide and narrow content concern the representational contents of psychological states such as beliefs and desires. In the mid-twentieth century, it became common among philosophers to think of the primary kind of content of psychological states as being the things in the world that the states refer to, or as being relations to those things. This kind of referential or extensional content is essentially relational, requiring the subject to stand in some relation to an existing thing outside their skin. Hence the moniker "wide content." This was a radical departure from historically more common views according to which the primary content of psychological states does not depend on the subject standing in some relation to an existing thing outside their skin. That is, traditionally it has been more common to think of psychological content as being "narrow" rather than wide. Narrow content is content that is not wide.
The question of whether verbal or psychological content is sometimes or always wide, narrow, or both is hotly debated among philosophers. As noted above, the middle of the twentieth century saw the ascension of wide theories of content, but by the turn of the millennium there was a resurgence of the narrow theory, particularly among those who hoped to explain the phenomena of consciousness in terms of psychological content. For there is a strong tendency to think that what a subject’s conscious experiences are like for her does not depend on distal facts about the world she inhabits.
Cudworth, Ralph (1617–88)
Authors: Hutton Sarah 
Published: September 2018

Ralph Cudworth was the leading philosopher of the group known as the Cambridge Platonists. In his lifetime he published only one work of philosophy, his True Intellectual System of the Universe (1678). This was intended as the first of a series of three volumes dealing with the general topic of liberty and necessity. Two further parts of this project were published posthumously, from the papers he left when he died: A Treatise Concerning Eternal and Immutable Morality (1731) and A Treatise of Freewill (1838).
Cudworth’s so-called Cambridge Platonism is broadly Neoplatonic, but he was receptive to other currents of thought, both ancient and modern. In philosophy he was an antideterminist who strove to defend theism in rational terms, and to establish the certainty of knowledge and the existence of unchangeable moral principles in the face of the challenge of Hobbes and Spinoza. He admired and borrowed from Descartes, but also criticized aspects of Cartesianism.
Cudworth’s starting point is his fundamental belief in the existence of God, conceived as a fully perfect being, infinitely powerful, wise and good. A major part of his True Intellectual System is taken up with the demonstration of the existence of God, largely through consensus gentium (universal consent) arguments and the argument from design. The intellect behind his ‘intellectual system’ is the divine understanding. Mind is antecedent to the world, which is intelligible by virtue of the fact that it bears the stamp of its wise creator. The human mind is capable of knowing the world since it participates in the wisdom of God, whence epistemological certainty derives. The created world is also the best possible world, although not bound by necessity. A central element of Cudworth’s philosophy is his defence of the freedom of will – a meaningful system of morals would be impossible without this freedom. Natural justice and morality are founded in the goodness and justice of God rather than in an arbitrary divine will. The principles of virtue and goodness, like the elements of truth, exist independently of human beings. A Treatise Concerning Eternal and Immutable Morality contains the most fully worked-out epistemology of any of the Cambridge Platonists and constitutes the most important statement of innate-idea epistemology by any British philosopher of the seventeenth century.
Campbell, Archibald (1691–1756)
Authors: Maurer Christian 
Published: September 2018

Archibald Campbell was a Scottish moral philosopher and theologian. Like his more famous contemporary Francis Hutcheson, Campbell studied with the controversial theologian John Simson in Glasgow. In his moral philosophy, Campbell vigorously defends an egoistic view of human nature as solely motivated by self-love, and he rejects Hutcheson’s claims about the reality of disinterested benevolence and of a disinterested moral sense. However, much like Hutcheson, Campbell combines his assertion of the selfish hypothesis with an optimism regarding our naturally virtuous tendencies. This opposes Hobbes and Mandeville, as well as orthodox Calvinism.
Campbell presents self-love as a morally innocent source of motives, and claims that in the form of the desire for esteem, it motivates us to morally virtuous actions. In his philosophy of religion, Campbell stresses the incapacity of natural reason to discover the fundamental truths of religion without supernatural revelation. Purportedly against the Deists, Campbell also argues for the reality of immutable moral laws of nature. In 1735/6, these claims, along with others, caused Campbell to be examined by a conservative orthodox Presbyterian Committee for Purity of Doctrine. Campbell’s case allows for crucial insights into the profound transformations of moral philosophy and theology at the dawn of the Scottish Enlightenment.
D’Alembert, Jean Le Rond (1717–83)
Authors: Johnson Paul F. 
Published: September 2018

Mathematician, scientist and man of letters, Jean D’Alembert is a central figure of the French Enlightenment. As a young man he made significant contributions to the refinement of mathematical techniques, and later was actively engaged in the theoretical controversies which surrounded the gradual assimilation of Newtonian mechanics into the mainstream of European science. For twelve years (1746–58) he was co-editor, with Denis Diderot, of the Encyclopedia, the serial publication of which was one of the defining events of the Enlightenment period as a whole. D’Alembert frequented the various Paris salons where much of the intellectual fervour and high-spiritedness of the age was cultivated and given shape. As Secretary of the French Academy he worked assiduously to advance the cause of human knowledge.
D’Alembert’s philosophy is characterized by an abiding commitment to the clarity and precision which attends mathematical abstraction. He believed that in its essence the natural order is internally structured by laws whose operation can be articulated under the principles of geometry. All natural phenomena are to be explained under the terms of those basic mathematical principles that govern the scientific domain in which they are located (chemistry or astronomy for example), and all scientific domains could be brought ultimately to perfect consistency and systematic order within a comprehensive theory. The events and processes which constitute the natural order reflect the reality of the mathematical structure which underlies them. As he says in the Preliminary Discourse (1751) to the Encyclopedia (1751–65), ‘The universe would only be one fact and one great truth for whoever knew how to embrace it from a single point of view’.
Hamann, Johann Georg (1730–88)
Authors: Beiser Frederick 
Published: September 2018

Hamann was one of the most important critics of the German Enlightenment or Aufklärung. He attacked the Aufklärung chiefly because it gave reason undue authority over faith. It misunderstood faith, which consists in an immediate personal experience, inaccessible to reason. The main fallacy of the Aufklärung was hypostasis, the reification of ideas, the artificial abstraction of reason from its social and historical context. Hamann stressed the social and historical dimension of reason, that it must be embodied in society, history and language. He also emphasized the pivotal role of language in the development of reason. The instrument and criterion of reason was language, whose only sanction was tradition and use.
Hamann was a sharp critic of Kant, whose philosophy exemplified all the sins of the Aufklärung. Hamann attacked the critical philosophy for its purification of reason from experience, language and tradition. He also strongly objected to all its dualisms, which seemed arbitrary and artificial. The task of philosophy was to unify all the various functions of the mind, seeing reason, will and feeling as an indivisible whole.
Although he was original and unorthodox, Hamann’s critique of reason should be placed within the tradition of Protestant nominalism. Hamann saw himself as a defender of Luther, whose reputation was on the wane in late eighteenth-century Germany.
Hamann was also a founder of the Sturm und Drang, the late eighteenth-century literary movement which celebrated personal freedom and revolt. His aesthetics defended creative genius and the metaphysical powers of art. It marked a sharp break with the rationalism of the classical tradition and the empiricism of late eighteenth-century aesthetics.
Hamann was a seminal influence upon Herder, Goethe, Jacobi, Friedrich Schlegel and Kierkegaard.
Smith, Adam (1723–90)
Authors: Haakonssen Knud 
Published: September 2018

Despite his reputation as the founder of political economy, Adam Smith was a philosopher who constructed a general system of morals in which political economy was but one part. The philosophical foundation of his system was a Humean theory of imagination that encompassed a distinctive idea of sympathy. Smith saw sympathy as our ability to understand the situation of the other person, a form of knowledge that constitutes the basis for all assessment of the behaviour of others. Our spontaneous tendency to observe others is inevitably turned upon ourselves, and this is Smith’s key to understanding the moral identity of the individual through social interaction. On this basis he suggested a theory of moral judgment and moral virtue in which justice was the key to jurisprudence. Smith developed an original theory of rights as the core of ‘negative’ justice, and a theory of government as, primarily, the upholder of justice. But he maintained the political significance of ‘positive’ virtues in a public, non-governmental sphere. Within this framework he saw a market economy developing as an expression of humanity’s prudent self-interest. Such self-interest was a basic feature of human nature and therefore at work in any form of society; but commercial society was special because it made the pursuit of self-interest compatible with individual liberty; in the market the poor are not personally dependent upon the rich. At the same time, he recognized dangers in commercial society that needed careful institutional and political management. Smith’s basic philosophy is contained in The Theory of Moral Sentiments (1759), but a major part concerning law and government was never completed to Smith’s satisfaction and he burnt the manuscript before he died. Consequently the connection to the Wealth of Nations (1776) can only be partially reconstructed from two sets of students’ notes (1762–3 and 1763–4) from his Lectures on Jurisprudence at Glasgow (Smith [1762–6] 1978). These writings are complemented by a volume of essays and student-notes from lectures on rhetoric and belles-lettres.
Although a philosopher of public life and in some measure a public figure, Adam Smith adhered to the Enlightenment ideal of privacy to a degree rarely achieved by his contemporaries. He left no autobiographical accounts and, given his national and international fame, the surviving correspondence is meagre. The numerous eyewitness reports of him mostly relate particular episodes and individual traits of character. Just as there are only a few portraits of the man’s appearance, there are no extensive accounts of the personality, except Dugald Stewart’s ‘Life of Adam Smith’ (1793), written after Smith’s death and designed to fit Stewart’s eclectic supplementation of common sense philosophy. While Smith was a fairly sociable man, his friendships were few and close only with men who respected his desire for privacy. David Hume was pre-eminent among them.
Stewart, Dugald (1753–1828)
Authors: Madden Edward H. 
Published: September 2018

Dugald Stewart was, after Thomas Reid, the most influential figure in the Common Sense School; he was a major influence on Victor Cousin and Théodore Jouffroy in France and on most academic philosophers in the United States. Along with Reid and Cousin, Stewart made the Scottish tradition the dominant philosophy in America for half a century. His Elements of the Philosophy of the Human Mind and Philosophy of the Active and Moral Powers of Man were his most important works and went through a number of printings. The abridged edition of his Active and Moral Powers was reprinted ten times from 1849 to 1868.
Stewart followed Reid in claiming that any philosophy which contravenes the principles of common sense must be false, and the problem is to discover and eliminate the premise which yields such results. He added the requirement that philosophical propositions must not change the meanings of concepts in ordinary life, and he also added a new dimension to Reid’s agency theory. More than any other writer he emphasized correctly the epistemic similarities between Reid and Immanuel Kant, but he followed Reid in avoiding Kant’s distinction between phenomena and noumena.
Stewart disagreed with Reid in avoiding the phrase ‘principles of common sense’ as misleading, rejected his mentor’s realistic interpretation of universals and provided his own nominalistic alternative. He also modified to some extent, though quite cautiously, Reid’s rigid inductivism and made some concessions to a realistic interpretation of scientific hypotheses. Stewart was equipped to discuss issues in the philosophy of science since he was well versed in mathematics and physics, having been professor of mathematics at Edinburgh for ten years before being named professor of moral philosophy. Stewart was arguably the first and finest philosopher of science in the Scottish tradition.
Coleridge, Samuel Taylor (1772–1834)
Authors: Perkins Mary Anne 
Published: September 2018

Although much of Coleridge’s life and his best critical and creative powers were devoted to the attempt to develop a philosophical system, he is less well known as a philosopher than as a romantic poet. This is partly because many of his writings remained unpublished until recent years; they now shed new light on the extent of his knowledge of intellectual history, and on the significance of his philosophical synthesis.
As a young man, Coleridge was attracted by the materialist philosophies and theories of human nature which had become part of the Enlightenment’s ‘Science of Man’. These coincided with his support for the drive towards progress and human brotherhood which he thought inspired the French Revolution. At Cambridge (1791–4) religious doubt accompanied his radical politics and he turned from orthodox Christianity to Unitarianism.
Gradually, however, he became dissatisfied with the ‘mechanistic’ reductive principles of British eighteenth-century thought. His visit to Germany (1798–9) and his subsequent study of German ideas convinced him that here was a spectrum of philosophical insights which was more adequate to the whole of human nature; one through which ‘head and heart’ might be reconciled.
Coleridge’s work reflects his experience of a world subject to violent revolutionary upheavals and his sense of widespread intellectual and moral confusion. Becoming convinced in the early years of the nineteenth century of both the intellectual and spiritual value of Christianity, he sought to re-establish a unity between religious faith and experience and critical philosophy. His ‘ideal Realism’ reconciled elements of Greek and German philosophy with reinterpretations of Judaeo-Christian themes and doctrines, and with the moral lessons he believed history provided. Any sound philosophy must, he insisted, do justice to every aspect of human nature. He declared that he was not concerned to be ‘original’ but to provide a new synthesis, and boldly claimed to have been the first to have ‘attempted to reduce all knowledges into harmony’; although his copious notes intended for an Opus Maximum, the ‘Logosophia’, were never organized into publishable form.