Texte remanié: Thesis--Philosophy--University of Michigan, 1978. / Bibliogr. p. 149-150. Index.

Diss. : Philosophie : Tübingen : 1984. - Bibliogr. p. 307-315. -

Akademisk avhandling--Filosofie doktorsexamen--Stockholm, 1990. / Résumé en anglais.

Texte remanié de: Ph. D.--Evanston, Ill.--Northwestern university and Garrett-evangelical theological seminary, 1986.

Diss.--Abt. Rechtswissenschaften--Florenz--Europäisches Hochschulinstitut, 1989-1990.

Diss.--Philosophische Fakultät I--Universität Zürich, 1994. / Bibliogr. p. 282-288.

Diss.--Philos.-Theol. Hochschule Sankt-Georgen, 1996. / Bibliogr. p. 483-532.

Nous produisons une grande quantité de données numériques lors de l’utilisation de toute plateforme, bien ou service connecté. Ces données incluent souvent des renseignements personnels, des informations sur nos déplacements, nos occupations et nos préférences. Or, l’ensemble de nos clics, historiques de navigation, de recherche et d’achats se retrouvent aux mains d’une minorité d’entreprises dominant le monde du numérique. Nous acceptons souvent tacitement les « termes et conditions d’utilisation » qui permettent à ces entreprises de collecter, d’utiliser et de vendre nos données, en échange d’un accès à des services souvent « gratuits ». Cette masse d’informations, fréquemment combinées à des algorithmes d’intelligence artificielle, permet la création d’une grande quantité de richesses. Cependant, cette richesse, dont profite surtout un petit nombre d’acteurs, ne semble pas être distribuée équitablement. Nos propres données, générées par nos activités et interactions en ligne, servent en fait à alimenter les systèmes de multinationales, qui trouvent des stratagèmes pour éviter de payer leur part d’impôts. Devant cette nouvelle dynamique numérique, où les lois peinent à suivre les marchés, comment repenser la gestion des données dans une perspective d’éthique sociale et économique ? Nous analyserons une idée provenant de l’informaticien Jaron Lanier, qui consiste à considérer la production de données comme du travail (ou data as labor). Les utilisateurs et utilisatrices seraient ainsi considérés comme les principaux maîtres et bénéficiaires de leurs données, ayant la possibilité de récolter une partie des fruits de leur contribution aux plateformes connectées. Cette approche est porteuse de bénéfices, tant sur le plan de l’autonomie et de la dignité des internautes que sur le plan de la justice sociale et de l’efficacité économique. Toutefois, ce concept comporte ses limites. La rémunération des internautes pour leurs données pourrait avoir des effets invasifs sur leur vie privée et créer plus d’injustices qu’elle n’en règle. / We produce a large amount of digital data when using any connected platform, good or service. Those data may include our personal information, as well as information about our movements, occupations and preferences. However, all of our clicks, browsing, search and purchase histories are in the hands of a minority of digitally dominant companies. We often tacitly accept the "terms and conditions of use" that allow these companies to collect, use and sell our data in exchange for access to services that are generally "free". This mass of information, often combined with artificial intelligence algorithms, enables the creation of a great deal of wealth. However, this wealth does not seem to be redistributed equitably, being monopolized by a small number of actors. Our own data, generated by our online activities and interactions, are used to feed the systems of multinational corporations that find schemes to avoid paying their fair share of taxes. In the face of this new digital dynamic, where laws are struggling to keep pace with markets,how can we rethink data management from a social and economic ethical perspective? We will analyze an idea from computer scientist Jaron Lanier, which consists in considering data production as labor (or data as labor). Users would thus be considered as the main masters and beneficiaries of their data, with the possibility of reaping part of the fruits of their contribution to the connected platforms. This approach brings benefits, both in terms of the autonomy and dignity of Internet users and in terms of social justice and economic efficiency. However, this concept has its limitations. Remunerating Internet users for their data could have invasive effects on their privacy and create more injustices than they are willing to accept.

Esdix co ait lord a «et immaterial itae. lia..- 3o:r , . qu.tonua occmame, quod est finis Societatis Civilis est aliquid specifice diversum a summa bonorum individualium. Illa.- Secitndtoa nentor; " . Thonaa actio ceouudtn proprie u rt " io nor, motionis non pttit wuleotur. inhaegionis, sed e-namtlonls, ita quod ad denominandum allq> 1<? n is nor mooideno ce habeat, quod inh creat. Vere tanen et in rc actio c snmna duplicor formalitato- debet importarot, quarum âna ao- tuet ot inhaereat in a, ente, alter : -, torxino et , adianta termino in passo, ui ; ominuc sit aliquid inde endens." (J. a Sto. Ttoma, Cursus Phil., te. Il, P. I, q. XIV, a. IV.) IVa..- " Craa-tu rr corporalis a ei quod er; c tie eoapoalta potentia et aotuj quuo potentia et actus ordinia essentiae materiae et formae nominibus designatur/' Va., .- " quantitate signata materia principium est i»ilvidi..a...ionis, id est nu- raarloae distinctionis (quae in puris spiritibus esse non potest; unius individui ab alio in eadem nature, specifica." / Montréal Trigonix inc. 2018

Il presente studio è dedicato ad un'analisi del pensiero filosofico di F. D. Maurice (1805-1872), pastore anglicano, prima professore di letteratura inglese e storia presso il King's College di Londra e poi di filosofia morale e teologia presso l'Università di Cambridge, e si focalizza in particolare sui concetti di conscience e social order, nuclei speculativi in cui convergono i molteplici interessi di questo Autore. Dopo aver presentato una ricostruzione dei suoi anni di formazione, la ricerca considera i primi scritti di Maurice, di carattere etico e antropologico, dai quali emerge una decisa critica sia al soggettivismo razionalista, sia allo scetticismo empirista dell'epoca, e una riproposta dell'oggettività dell'esperienza e della conoscenza morali. Affrontando poi i suoi scritti di carattere socio-politico e di argomento religioso, si analizzano i fondamenti del vivere associato e il modello educativo proposto da Maurice, insieme ai suoi saggi su problemi storici e politici del tempo e alla polemica di argomento gnoseologico e teologico che lo ha opposto a Henry Mansel, a riguardo delle capacità e dei limiti della conoscenza umana. La ricerca considera infine il tema della coscienza collocando la trattazione mauriciana in materia di ontologia, antropologia, gnoseologia ed etica sociale. / This thesis is a study and critical analysis of the philosophical work of F. D. Maurice (1805-1872), Anglican priest, first professor of English literature and history at King's College, London, and later professor of morals and theology at Cambridge University. The thesis focuses on Maurice's ideas of conscience and social order, topics which uniquely characterise and best exemplify the divergent and speculative aspects of his thought. After reconstructing Maurice's education, the thesis considers his first writings about ethics and anthropology: these are characterized by a strong critique of both rationalistic subjectivism and the moral scepticism typical of empiricism. As a response Maurice stressed the objectivity of experience and consequent possibility of a genuinely moral knowledge. Then, considering Maurice's political and social works, the research presents an analysis of the basis of human social life, the pedagogic model proposed by the author, and his essays about the mid 19th century historical and political situation. In the same section, as a means of further elucidation, the thesis evaluates Maurice's debate with Henry Mansel about the capacity and the limits of human knowledge. The present study, finally, considers the topic of conscience, placing his thought within the fields of ontology, anthropology, knowledge, and social ethics.