Les registres paroissiaux des cinq paroisses voisines Baho, Corneilla de la Rivière, Saint Estève, et Villeneuve de la Rivière, sont remarquables à deux titres, d’une part en termes de conservation des acte , par la période-le XVIIIe siècle- qu’ils couvrent conjointement, et, d’autre part, en termes de richesse et d’originalité pour les informations qu’ils nous livrent. De niveau d’observation très proche des gens, les registres paroissiaux, s’ils récréent l’Histoire avec l’évocation de périodes sombre, permettent aussi d’aborder certains aspects de la vie des hommes et des familles dans une société profondément religieuse forte de ses structures traditionnelles catalanes dans ses comportements et dans ses rites. Il ne fait aucun doute que ce ce substrat de recherches puisse représenter un creuset de population car donnée dans son ensemble, et, puisse porter à notre connaissance un concentré de société très intéressant. / Church boocks from five nearby parishes, Baho, Corneilla de la Rivière, Pezilla de la Rivière, Saint Estève, Villeneuve de la Rivière, are remarkable from two points of view on the one hand,because the state of conservation of the certificates is good - more over coming from the seventeenth century – and on the other hand, because the data they deliver are good quatity.Church books as they are close witnesses of people’s lives, are a great source of history.They evoke dark periods and allou to approach some aspects of people and family lives, in a rural and profoundy religious society, based on traditional catalan structures, with its own behaviours and rituals.There is no doust that this research substratum represents a large group of population and enables us to discover a very interesting society.

Comment se façonne, en pratique, la valeur d'une prestation de conseil en management ? Malgré le dynamisme du marché qui lui confère une légitimité de fait, le conseil en management est à la fois mal connu et brocardé par la critique : on s'interroge sur l'efficacité de ses méthodes, sur la valeur ajoutée de ses préconisations. Les outils de la sociologie pragmatiste permettent de jeter un éclairage nouveau sur ces questions, en contournant l'opposition classique entre une approche fonctionnaliste (rationnelle-technique) et une approche critique (psycho-sociale) du métier. L'argument central de la thèse est que le conseil en management doit être compris comme une performance entièrement tendue vers un enjeu d'efficacité pratique qui se découvre dans l'action. La valeur émerge de la prestation en train de se faire : elle sanctionne la félicité d'un attachement socio-technique entre le consultant et le système-client dans lequel il intervient. Basée sur une immersion complète de près de trois ans dans un cabinet international, la thèse est une ethnographie de la pratique des consultants en mission dans différents grands groupes. Elle décrypte, en particulier, cinq opérations de mise en valeur qui augmentent la densité et l'impact de l'activité de conseil en management dans les systèmes-clients : (1) la singularisation de la prestation, (2) la montée en compétence du consultant, (3) la production de son autorité, (4) la présentation graphique du diagnostic et (5) le signalement de l'activité. L'étude empirique de ces mécanismes permet d'alimenter une théorie pragmatiste de la valeur comme forme pratique d'attachement et de mieux comprendre les enjeux du capitalisme contemporain. / How does work the fabric of management consulting's value? Despite the dynamism of the market, consultants' practice remains poorly known and often criticized. One questions the efficacy of their methods and the general value added of their recommendations. The intellectual tools of the pragmatist sociology allow us to shed a new light on these matters, getting around the classic opposition between a functionalist (rational-technical) and a critical (psycho-social) approach to the practice. The key argument of the dissertation is that management consulting should be understood as a performance geared toward a practical efficacy. Value emerges from the service as it is being performed: it sanctions the felicity of a socio-technical attachment between consultants and their client-system. The dissertation is grounded on a complete involvement in a large French consulting firm, for about three years. It is an ethnographic account of the practices of consultants during their assignments within various large organizations. It decrypts specifically five valuation processes that intensify the density and the impact of the service in client-systems: (1) the singularization of the service, (2) the rise in competence of consultants,(3) the production of their authority, (4) the graphical presentation of the diagnosis and (5) the signaling of activity. The empirical study of such mechanisms fuels a pragmatist theory of value as a practical attachment and allows us to better understand the stakes of contemporaneous capitalism.

The concept of autonomy underlies many other issues in moral and political philosophy. This dissertation states that contemporary debates within Shi’i thought view autonomy as individualistic, and that this individualism brings it into conflict with tradition. It then argues that autonomy is not equivalent to individualism, and argues for an understanding of autonomy that is socially and historically embed- ded and discursive. This makes it possible to rethink the relationship between autonomy and tradition. This rethinking is done through a method of reflective equilibrium, where various ideas from various fields are brought into a coherent whole. There are two phases to this rethinking. The first is in clarifying the concept of autonomy and the second is bringing this concept of autonomy and Shi’i tradition into equilibrium. The dissertation begins by stating that Shi’i thought has already made room for autonomy, but that the concept of autonomy that is dominant is individualistic. An understanding of autonomy as socially and historically embedded is defended. The second phase is to reconcile this embedded notion of autonomy with Shi’i tradition. It is argued that autonomy is important for both the internalisation of tradition and the formation of tradition. Empirical evidence is provided through positive psychology that shows that the most effective means of internalising a belief is through contexts that support autonomy. This understanding of internal- isation is brought into equilibrium with the Shi’i concept of forbidding wrong. It is argued that one of the conditions of forbidding wrong is the condition of efficacy. Approaches to forbidding wrong that support autonomy meet this condition, while those that deny autonomy generally do not. Finally, it is argued that autonomy should be considered within the process of ijtihād because it has an epistemic gain. Autonomous individuals gain a certain level of expertise through their life experiences that are necessary to be incorporated in the ijtiḥād.

« Concernant l’expérience esthétique, le philosophe se doit donc de comprendre de quoi il y a expérience » déclare J. Dewey et c’est sur la base de son enquête que nous tenterons dans la première partie de notre recherche, de répondre à cette injonction. Il s’agira d’abord de comprendre les exigences, les difficultés et les enjeux de cette conception de l’expérience esthétique saisie dans sa continuité avec l’expérience ordinaire. On ne peut concevoir l’expérience esthétique comme une entité séparée de l’expérience ordinaire, mais on ne peut non plus en galvauder la spécificité en la diluant dans le flux de nos expériences. Radicale, l’esthétique de Dewey l’est aussi en ce qu’elle invite à ne plus dissocier l’esthétique et l’artistique, la contemplation et la pratique, la réception et la création, mais cherche plutôt à saisir la continuité qui relie ces distinctions abstraites au sein d’une même expérience vivante. C’est à la portée critique de cette reconstruction d’une expérience unifiée que nous consacrerons la deuxième partie de cette recherche. Enfin, radicale, l’esthétique pragmatiste l’est à un troisième titre en ce qu’elle refuse les fictions paresseuses de l’intériorité pour comprendre l’individualité du sujet esthétique qu’il soit créateur ou récepteur. L’expérience esthétique apparaît bien à la fois comme l’expérience la plus individuelle et la plus accomplie, mais son individualité ne présuppose pas l’existence d’un individu pensé comme un atome isolé. Ainsi, ce que Dewey nous invite à repenser et à reconstruire c’est le lien mouvant qui unit l’individu et la société démocratique. / « To esthetic experience, then, the philosopher must go to understand what experience is. » J. Dewey claims and the first part of our research will rest on Dewy's inquiry on experience in an attempt to comply with his injunction. To begin with, we will endeavour to understand what are the requirements, the difficulties and the possible gains of this conception of aesthetic experience, which is described as closely connected to commonplace experience. Aesthetic experience can not be conceived as separate from commonplace experience, but neither should its specificity be lessened by dilution in the general flow of human experience. Dewey's aesthetics is also radical in that he argues against the distinction between the aesthetic and the artistic, between the artist's creativity and the audience's contemplation, between creation and appreciation. To the contrary, he attempts to take hold of what relates the two facets of the artistic process and to merge them into one and the same living experience. The second part of our research will be devoted to uncovering the critical scope of this reconstruction of experience. To proceed further, the radical quality of pragmatist aesthetics can be found in its refusal of the lazy fictions of the inner self and in its attempt to understand the individuality of the aesthetic subject, whether creator or recipient.Aesthetic experience is revealed as the most individual and fulfilled experience; on the other hand its uniqueness in no way requires the existence of an individual conceived of as an isolated atom. Thus, what Dewey suggests is that we reconsider and rebuild the fluctuating link that unites individuals and democratic society.

This study proposes to (1) set forth, in a brief way, the gradual evolution of pragmatism from about 1905 down to the present, (2) to clearly define pragmatism and to differentiate between it and some other "isms" having philosophical significance, (3) and to show how pragmatism has made for itself a place in the modern school curriculum.

Existent scholarship in communication studies has failed to adequately address the particular pedagogical context of current public secondary education within the United States. While communication studies has produced a great deal of scholarship centered within the framework of critical pedagogy, these efforts fail to offer public high school teachers in the U.S. a tenable alternative to standardized constructs of educational communication. This thesis addresses the need for a workable, critical pedagogy in this particular educational context as a specific question of educational communication. a theorization of pedagogical action drawing from critical pedagogy, pragmatism, and communication studies termed “critical pragmatism” is offered as an effective, critical counter point to current neoliberal classroom practices in U.S. public secondary schools.

[pt] A escrita criativa dos intelectuais-artistas Roberto Corrêa dos Santos e Teixeira Coelho, inconfigurável segundo parâmetros mais usuais do ensaísmo acadêmico em literatura, vislumbra outros espaços em relação à tarefa da crítica na atualidade. Essa escrita motiva um estudo em que as re-descrições produzidas pela crítica no universo da literatura quanto ao seu próprio discurso, no contexto dos últimos vinte anos, são comparadas a redescrições do posicionamento crítico elaborado no campo das artes visuais. As performances literárias de Roberto Corrêa dos Santos e de Teixeira Coelho, vistas como criação de novos instrumentos, harmonizam-se com experiências da visualidade na arte contemporânea, em que são problematizados, conjuntamente por críticos e artistas, o essencialismo, o representacionismo e o fundacionismo. O radicalismo crítico filosófico do neopragmatismo, voltado para essas últimas questões e pouco evidenciado na cultura acadêmica brasileira, é incluído no diálogo pretendido nesta tese com o objetivo de uma vívida ampliação de perspectivas. / [en] The creative writing of the intellectual artists Roberto Corrêa dos Santos and Teixeira Coelho, unclassifiable according to the usual parameters of academic writing in literature, points to other spaces within current practices in literary criticism. Such writing motivates a study in which redescriptions of the discourse produced by literary criticism in the past two decades are compared with redescriptions of critical positioning produced in the field of visual art. The literary productions of Roberto Corrêa dos Santos and Teixeira Coelho, seen as the creation of new instruments, are found to echo the experiences of visuality in contemporary art, in which essentialism, representationalism and foundationism are questioned both by critics and artists. The critical philosophical radicalism of neopragmatism, which addresses such issues and is scarcely represented in Brazilian academic culture, is included in the comprehensive dialogue offered in this dissertation, with a view to a sharp widening of perspectives.

Functional ontology construction (FOC) is an approach for modeling the relationships between a user and the informing environment by means of analysis of the user's behavior and the elements of the environment that have behavioral function. The FOC approach is an application of behavior analytic techniques and concepts to problems within information science. The FOC approach is both an alternative and a compliment to the cognitive viewpoint commonly found in models of behavior in information science. The basis for the synthesis of behavior analysis and information science is a shared tradition of pragmatism between the fields. The application of behavior analytic concepts brings with it the notion of selection by consequence. Selection is examined on the biological, behavioral, and cultural levels. Two perspicuous examples of the application of the FOC modeling approach are included. The first example looks at the document functioning as a reinforcer in a human operant experimental setting. The second example is an examination of the verbal behavior of expert film analyst, Raymond Bellour, the structure of a film he analyzed, and the elements of the film's structure that had behavioral function for Bellour. The FOC approach is examined within the ontological space of information science.

For many, epistemology is a normative discipline in much the same sense as ethics. According to the analogy, just as ethics is about what we should do and how we should live our lives, epistemology is about what we should believe and how we should go about forming our beliefs. What complicates the analogy, however, is that believing things is also a part of living life. Our beliefs aren’t only evaluable with respect to whether they are credible, true, or amount to knowledge, but also with respect to whether they are useful, beneficial, or contribute to our happiness and wellbeing. The analogy implies that epistemic considerations (like evidence, truth, or knowledge) settle questions about what we should believe just as ethical considerations (like duty, goodness, or virtue) settle questions about what we should do and how we should live. The present work is an attempt to challenge this general picture of the subject matter of epistemology. Specifically, I argue that the normative assessment of belief cannot be understood in isolation from the broader social practices and human activities in virtue of which what we believe is ethically and practically significant. Chapter I introduces the central issues and raises a challenge to views that distinguish between epistemic and ethical assessment in terms of reasons for belief and reasons for action, respectively. The conclusion of this chapter is that there must be some conceptual link between the norms of belief and the norms of action. Chapter II builds upon this challenge by spelling out that conceptual link: reasons for belief entail reasons for action, and vice versa. The main conclusion of chapters I and II is that epistemology cannot settle questions about what we should believe without also settling questions about what we should do, and ethics cannot settle questions about what we should do without also settling questions about what we should believe. Chapters III and IV provide novel answers to two significant challenges to abandoning the analogy: providing plausible accounts of the relationship between reasons and rational motivation and the normative comparison of epistemic considerations and practical reasons for belief.

Lärare möts av en digital framgångsvåg som går genom samhället. Nya digitala verktyg kommer lärare till godo i en ökande takt. Regeringen tog beslutet 2017 att införa digitaliseringsstrategin och Sverige ska bli bäst i världen på digitalisering. Regeringen betonar ändamålsenliga kompetenser för lärare.Syftet med studien är att öka kunskap om digitala verktyg. Studien inriktar sig på filminstruktioner innan en kemilaboration för elever i kemi 1 på gymnasiet. I studien ingår elevernas möte med filmen i undervisningen och fokusgruppsintervjuer med eleverna efter att skriftliga instruktioner hade bytts ut mot filminstruktioner före laborationen. Med filmen får eleverna förberedelser digitalt från hemmet och mer tid för praktiskt lärande på lektionstid.Resultatet är elevernas upplevelser av filmen som didaktiskt verktyg. Slutsatsen för studien ger ökade kunskaper om filmens didaktiska fördelar som rekonstruktion av en kemilaboration. Digitalisering med film har didaktiska fördelar enligt studien, eleverna aktiveras i sitt lärande och intresset för kemilaborationen ökar.