Doctoral thesis. / Bibliogr. p. 254-258.

La mise en œuvre de la prescription de l'action publique n'est pas, en principe, subordonnée à la connaissance de l'infraction par les personnes pouvant déclencher les poursuites pénales. Le législateur retient en effet comme point de départ du délai de prescription le jour de la commission des faits et non celui de leur découverte. Cette règle connaît toutefois une exception lorsque l'infraction est dite clandestine. Parce que le ministère public et la victime n'ont pas pu avoir connaissance de l'existence de cette infraction, la prescription ne court pas tant que les faits ne sont pas apparus et n'ont pu être constatés dans des conditions permettant l'exercice de l'action publique. L'exception de clandestinité empêche donc le temps de produire son effet destructeur sur l'action publique. Sa mise en œuvre évite ainsi que certaines infractions restent impunies par le seul jeu de l'écoulement du délai. S'il ne fait aucun doute que la clandestinité d'une infraction constitue un obstacle à la prescription de l'action publique, la notion même de clandestinité reste à circonscrire. Elle recouvre en effet, en droit positif, de multiples réalités qui rendent impossible sa systématisation. Aux termes de la recherche, il apparaît que le critère déterminant de la clandestinité consiste dans l'ignorance légitime de l'existence de l'infraction par les personnes habilitées à mettre en mouvement l'action publique. En application de l'adage contra non valentem agere non currit praescriptio, cette ignorance caractérisée devrait autoriser le report du point de départ de la prescription de l'action publique de toute infraction au jour où les faits peuvent être constatés par le ministère public ou par la personne lésée.

This dissertation deals with three selected French novels written by Milan Kundera: La lenteur, L´identité, L´ignorance. The aim is to make an analysis of these works, which are known as "the French cycle". We focus especially on the process of the construction of a narrative world (by using the semantics of fictional worlds and narratological concepts), as well as on the thematic level of these works. At the center of our dialogue with the novels is the question of whether they could create a real cycle, and what are the aspects that could connect them to each another. We also pay attention to the position of these works in the context of Kundera´s other writings.

Job centers aid businesses seeking qualified employees and assist job seekers to select and contact employment and training services. Job seekers are also offered the opportunity to assess their skills, abilities, qualifications, and readiness. Furthermore, job centers ensure that job seekers are complying with requirements that they must meet to benefit from job assistance programs such as unemployment insurance. Yet, claimants often procrastinate and/or suspend their job search efforts even though such actions can make them lose their free time and entitlements, and more importantly they may lose the opportunity to take advantage of free information, services, training, and financial assistance for getting a job to which they have already made a claim. The current work looks to Chatman's "small worlds" work, Johnson's comprehensive model of information seeking, and Wilson's "costly ignorance" construct for contributions to understanding such behavior. Identification of a particular trait or set of traits of job seekers during periods of unemployment will inform a new Job Seeking Activities Model (JSAM). This study purposely examines job seeker information behavior and the factors which influence job seekers' behavior, in particular, family tangible support as a social norm effect. A mixed method, using questionnaires for job hunting completers and non-completers and interviews for experts, was employed for data collection. Quantitative data analysis was conducted to provide the Cronbach α coefficient, Pearson's product moment correlation, an independent-sample t-test, effect size, and binary Logit regression. The qualitative data generated from the interview transcript for each section of the themes and subthemes were color coded. Finally, simultaneous triangulation was carried out to confirm or contradict the results from each method. The findings show that social norms, particularly uncontrolled social support provided by their families, are more likely to make job seekers ignore the relevant information about jobs available to them in favor of doing other things. Finally, this research presents a form of data and the development of a workable model that are useful in more clearly and better defining the complex world of job seekers.

Everyone will probably be given healthcare at some point in life, and might ask themselves how and why the healthcare is distributed the way it is in Swedish society. I also believe this is a matter where one would like the distribution of healthcare to be just. When I have read about different distribution theories, I have noticed similarities between the healthcare in Sweden and Rawls theory of justice, and the aim of this paper is to compare the Swedish ethical consideration on healthcare distribution with Rawls’s ideas. I find the three ethical principles stated by the Swedish Health Care and Medical Priorities Commission conform quite well with Rawls’s two principles of justice. They agree on equal healthcare distribution of resources on a population scale and that the ones in most need should be prioritised. Although, Rawls and Norman Daniels believe that only the equal opportunity to healthcare in order to strive for one’s life plans is valued, while the ethical principle of Swedish healthcare also adds an egalitarian adjustment of resources to people not living healthy. Normans’ interpretation of Rawls ideas argues to elevate individuals’ health to what is thought of as normal biological functioning, while my interpretation of Swedish ethical principles do not forbid elevating beyond the normal functioning. It might be impossible to make an ideal distribution of healthcare completely just, but I believe the Swedish healthcare distribution would be more just if it adheres more to Rawls’s principle of justice.

S’inscrivant en épistémologie sociale, ce projet souhaite comprendre l’ignorance comme un phénomène actif dans la production de connaissance et non comme sa simple absence. Se détachant des théories traditionnelles d’épistémologie comprenant l’ignorance comme un état passif, comme antinomie de la connaissance, ce mémoire à l’ambition de comprendre l’ignorance comme un phénomène multifactoriel soit comme une pratique se situant à l’intersection entre le social, le structurel et l’épistémique. Précisément, l’objectif de ce mémoire est de démontrer que, présentes sous plusieurs formes, les pratiques d’ignorances ont des ramifications concrètes sur plusieurs aspects de nos vies telles que nos interactions sociales, notre univers intellectuel et notre partage de connaissances. Se basant sur un cadre critique, sollicitant des écrits issus des études féministes, décoloniales et intersectionnelles, la visée majeure de ce projet est de démontrer la possibilité de considérer l’ignorance comme un élément clef de la production et du maintien d’injustices sociales. Par exemple, le rôle de l’ignorance quant à certaines formes de racisme et de sexisme tels l’incapacité à être considéré comme un individu pouvant produire des connaissances légitimes ou le refus, non fondé, de comprendre certains individus issus des groupes marginalisés comme égaux sur le plan social et épistémique. Accorder un rôle déterminant à l’ignorance permettra d’amener une meilleure compréhension de la persistance de certaines formes d’injustices sociales en rendant compte de leur nature abstraite et parfois difficile à saisir. Nous analyserons l’ignorance en termes sociaux et en relation aux vices épistémiques ce qui rendra compte de la systématicité de certaines actions sexistes ou racistes et permettra de comprendre plus clairement les mécanismes soutenant le maintien de ces inégalités. Avec ceci, nous tenterons de rendre compte du type de vice épistémique que constitue l’ignorance, c’est-à-dire le type de traits de caractère, d’attitudes, ou de manières de penser qui nuit à l’accessibilité de la connaissance. Cette approche permet de souligner le fait que l’ignorance n’est pas la même chose que l’erreur et qu’elle peut être durable et activement maintenue. / Framed within social epistemology, this project aims to understand ignorance as an active phenomenon in the production of knowledge rather than simply its absence. Departing from traditional theories of epistemology that view ignorance as a passive state and as the antinomy of knowledge, this paper aspires to comprehend ignorance as a multifactorial phenomenon, situated at the intersection of the social, structural, and epistemic. Specifically, the objective of this paper is to demonstrate that, present in various forms, practices of ignorance have concrete ramifications on various aspects of our lives, such as our social interactions, intellectual universe, and sharing of knowledge. Drawing on a critical framework, and utilizing writings from feminist, decolonial, and intersectional studies, the main goal of this project is to demonstrate the possibility of considering ignorance as a key element in the production and maintenance of social injustices. For example, the role of ignorance in certain forms of racism and sexism, such as the inability to be considered as an individual capable of producing legitimate knowledge or the unfounded refusal to understand certain individuals from marginalized groups as equals on the social and epistemic level. Assigning a determining role to ignorance will lead to a better understanding of the persistence of certain forms of social injustices by accounting for their abstract and sometimes difficult-to-grasp nature. We will analyze ignorance in social terms and in relation to epistemic vices, which will account for the systematicity of certain sexist or racist actions and enable a clearer understanding of the mechanisms that support the maintenance of these inequalities. In doing so, we will attempt to account for the type of epistemic vice that ignorance constitutes, that is, the type of character traits, attitudes, or ways of thinking that hinder the accessibility of knowledge. This approach highlights the fact that ignorance is not the same as error and that it can be durable and actively maintained.

No description available.

This study examines the role of not-knowing, particularly ignorance and irony, in our project of becoming persons. First, I draw upon Jean-Jacques Rousseau to articulate the concept of becoming a person. Considering Emile’s education as well as Sophie’s in Emile, I interpret becoming a person as cultivating the masculine (autonomy) and feminine (relationality), which enable us to live for ourselves and for others in a society. I then argue that ignorance and irony play a key role in our continuous project of becoming persons in childhood and adulthood, respectively. I draw upon Rousseau to discuss ignorance. Ignorance refers to the complete ignorance of things that do not originate from the child’s immediate experience. I focus on Rousseau’s notion that ignorance secures an open mind, which enables a child to begin a relationship with nature, things, and others. I draw upon Jonathan Lear to discuss irony. Irony refers to the loss of one’s routine understanding of her practical identity (social role), which inspires her aspirational understanding of the identity. I focus on Lear’s idea that irony allows an adult to keep an open mind, which enables her to be a subject in a social role, who continues to constitute herself via the role. Thus, I propose a model of becoming a person, in which ignorance and irony play the key role in forming and transforming a person, respectively, by securing an open mind as a person in childhood and adulthood, respectively. Lastly, I explore the application of this model to higher education today. I argue that ignorance and irony can be discussed not only as the two stages of life (childhood and adulthood) but also as the two phases of growth (formation and transformation) which can be concurrent in (young) adulthood. I then propose a pedagogy centered around ignorance and irony, which allows students to learn to become persons in formative and transformative ways. I suggest that this can be a model of moral education in higher education, which not only responds to the current mental health crisis but also revives the tradition of liberal education.

S'entendre annoncer, lors d'une consultation médicale, que la mort est proche, n'est pas sans effet subjectif. Effroi et traumatisme : violence faite à cette illusion d'immortalité protectrice qui soutient le sujet dans sa quotidienneté, ouverture faite sur le gouffre de la déréliction. La clinique que l'on rencontre dans une unité de soins palliatifs met en évidence les effets subjectifs, trop souvent délétères, d'une telle annonce. C'est à partir de celle-ci que se déploie cette interrogation concernant le sujet et ce qu'il parvient à faire -ou non- de cette annonce. Nous serons alors amenés à rendre compte de ce que la mort réelle, annoncée du lieu de l'Autre, a cet effet de produire une néantisation de la fonction symbolique qu'il supporte, en ce que son manque vient subitement à manquer. La clinique propre aux soins palliatifs montre alors les incidences subjectives d'une telle vacillation et les possibles recours du sujet dans ses tentatives pour pallier au défaut del'Autre.

In recent years, there has been a significant amount of new attention to white dominance and privilege (or whiteness) as the often unmarked inverse of racial oppression. This interest has spawned the academic domain called Critical Whiteness Studies (CWS). While the critical investigation of whiteness is not new, and has been pioneered by Black scholars beginning at least since the early 1900s in the work of W. E. B. Du Bois, what is notable about this new interest in whiteness is its advancement almost exclusively by white scholars. The paucity of literature centering the Black voice in the study of whiteness both suggests the lack of appreciation for the importance of this perspective when researching the phenomenon of racial dominance, and raises questions about the manner in which racial equity work is approached by some Whites who do work that is intended to advance racial equity. This study investigates the context of racial equity collaborations between Blacks and Whites, responding to this knowledge deficit in two ways: a) it centers the Black voice, specifically and intentionally seeking the perspectives of Blacks about racial equity collaborations b) it investigates the nature and effects of the relationships between Blacks and Whites in these collaborative endeavours. This qualitative research study uses in-depth interview data collected from ten Black racial equity workers who collaborate with Whites in doing racial equity work. The data makes evident that the Black participants find these collaborations to be necessary and strategic while at the same time having the potential to undermine their own agency. The study examines this contradiction, discussing several manifestations of it in the lives of these Black racial equity workers. It outlines the importance of Black embodied knowledge to racial equity work and to these collaborations, and outlines an epistemology of unknowing and a politics of humility that these Blacks seek in their white colleagues. The study also outlines the collective and individual strategies used by these Black racial equity workers to navigate and resist the contradictory terrain of their collaborations with Whites in racial equity work.