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In France, like in other countries, healthcare authorities are today confronted with unprecedented levels of mistrust among populations regarding vaccination. To understand this phenomenon, public health researchers and experts have generally resorted to the traditional Public Understanding of Science (PUS) approach. This is based on an information deficit model that emphasizes the lack of knowledge among laypeople, who are seen as insufficiently educated. It also underscores the many cognitive biases that are seen as affecting perception, and it identifies the rise of an anti-science movement. This article provides an overview of the current state of knowledge regarding attitudes toward the vaccines available in France, using this case to test the PUS approach. It shows that the main limitation of this approach lies in its inability to incorporate the social and cultural dimensions of cognition. Finally, this article provides an outline for an alternative model to PUS that considers the cultural dimension of all forms of cognition as central and connects individuals’ attitudes to the emergence of controversies and social structures. En France comme ailleurs, les autorités de santé sont aujourd’hui confrontées à une défiance inédite des populations à l’égard de la vaccination. Pour appréhender ce phénomène, les chercheurs et les experts de santé publique ont encore largement recours à l’approche traditionnelle du Public Understanding of Science (PUS). Cette approche défend un modèle déficitaire qui souligne les lacunes des profanes, qui seraient insuffisamment éduqués; elle souligne aussi les multiples biais cognitifs qui affecteraient leurs perceptions; enfin, elle diagnostique la montée d’un mouvement anti-science. Cet article dresse un état des lieux des connaissances relatives aux attitudes vis-à-vis des vaccins disponibles en France, en saisissant ce cas pour mettre la PUS à l’épreuve. Il montre que la limite principale de cette approche réside dans son incapacité à intégrer la dimension sociale et culturelle de la cognition. Il esquisse, enfin, un modèle alternatif au PUS qui place en son cœur la dimension culturelle de toute cognition et permet d’articuler les attitudes des individus avec l’émergence des controverses et les structures sociales. In Frankreich wie auch anderswo sind die Gesundheitsbehörden heutzutage mit einem bisher nicht da gewesenen Misstrauen der Bevölkerung gegenüber den Impfungen konfrontiert. Zur Erfassung dieses Phänomens beziehen sich die Forscher und Experten der öffentlichen Gesundheit noch weitgehend auf den herkömmlichen Ansatz des Public Understanding of Science (PUS). Hierbei wird ein Defizitmodell verteidigt, in dem die Wissenslücken der vermeintlich unzulänglich gebildeten Profanen, sowie die zahlreichen kognitiven Verzerrungen, die ihre Wahrnehmung beeinträchtigen, unterstrichen werden. Zudem wird eine ansteigende Anti-Wissenschaft-Bewegung festgestellt. Der vorliegende Artikel bringt eine Bestandsaufnahme des Wissens über die Einstellungen der Bevölkerung zu den in Frankreich vorhandenen Impfstoffen und stellt dabei das PUS auf die Probe. Er zeigt, dass die Hauptgrenze dieses Ansatzes darin liegt, dass er unfähig ist, die soziale und kulturelle Dimension der Kognition zu berücksichtigen. Er liefert schließlich Anhaltspunkte zu einem Alternativmodell zum PUS, bei dem die kulturelle Dimension den Kernpunkt jeder Kognition bildet und somit gestattet, die Einstellungen des Einzelnen mit der Entstehung der Kontroversen und den sozialen Strukturen zu artikulieren. En Francia como en otros países se ven confrontadas las autoridades sanitarias a una desconfianza inédita de las poblaciones hacia las vacunas. Para acercarse al fenómeno, los investigadores y expertos de sanidad pública todavía recurren a menudo al tradicional enfoque del Public Understanding of Science (PUS). Es un enfoque que defiende un modelo deficitario subrayando las lagunas de profanos considerados como insuficientemente educados; también señala los múltiples sesgos cognitivos que afectarían su percepción; por fin, diagnostica el auge de un movimiento anticiencia. Nuestro artículo propone un balance de lo que se sabe de las actitudes respecto a las vacunas disponibles en Francia, utilizando este ejemplo para poner la PUS en tela de juicio. Demostramos que el principal límite de este enfoque estriba en su incapacidad para integrar la dimensión social y cultural de la cognición. Proponemos luego un esbozo de modelo alternativo al PUS que tenga en su centro la dimensión cultural de toda cognición y permita articular las actitudes individuales con la aparición de las controversias y las estructuras sociales.

Dopo aver esaminato le posizioni dei principali studiosi in relazione alla constitutio textus di Soph. OT. 511-2, il presente articolo mira a dimostrare la genuinità della variante τῶ, attestata dalla minoranza della tradizione manoscritta.

This is a critical comment on an Article by Joshua Greene in which he uses brain studies and contemporary psychological findings in order to settle the dispute between consequentialist and deontological theories. I first summarize Greene’s main claims and later raise several objections to them. In contrast to Greene, I argue that consequentialist theories are bound to use first order intuitions and their soundness depends on the degree to which they yield practical guidelines that are intuitively plausible. Further, I differ with Greene and contend that deontological theories are not merely rationalizations of first order intuitions; in fact, their findings often conflict with such intuitions. Last, I argue that the mere fact that deontological judgments are emotional or, more accurately, are processed in those parts of the brain that are responsible for emotions, does not affect their soundness.

This article reviews American literature on intimate partner violence. Several major surveys have been carried out by researchers from different theoretical perspectives (e.g. family violence vs. violence against women), and the findings of these studies have been the subject of much debate. This review of the literature offers a detailed summary of these debates—concerning gender symmetry and bidirectional violence, how violence is defined and what causes it, and how it is dealt with in criminal law—as a contribution to the construction of “intimate partner violence” as an object of study. The condemnation that such violence elicits is also an object of analysis.

Mann's passion for Schiller led him to meditate on the political meaning ofDon Carlos. He extends Schiller's portrayal of Spanish oppression, represented in his novel by the Jesuit Leo Naphta, to include the other reactionary extreme of Europe: Russia and, by extension, Asia. The Wagnerian litmotiv of the Spanish ruff is associated with both Hans' German grandfather and with Spain: with Philip II, the Escorial palace and the Inquisition as well as with the Jesuit order founded in sixteenth-century Spain by Ignatius Loyola and the spilling of blood through state-sponsored torture.

This discussion note does three things: (1) it explains the notion of ‘legal protection by design’ in relation to data-driven infrastructures that form the backbone of our new ‘onlife world’, (2) it explains how the notion of ‘by design’ relates to the relational nature of what an environment affords its inhabitants, referring to the work of James Gibson, and (3) it explains how this affects our understanding of human capabilities in relation to the affordances of changing environments. Finally, this brief note argues that ‘safer by design’ in the case of nanotechnology will require legal protection by design to make sure that human capabilities are reinvented and sustained in nano-technical environments.

The risks of materials containing nanoscale components are in the public debate discussed as if a manufactured nanomaterial will remain invariant with time and environmental exposure, and as if we can identify its risks by the risks of its nanoscale components. Additionally, the debate on mitigation of specific nanorisks by new legislation implicitly assumes that we can have full and accurate knowledge of the distribution and composition of nanomaterials in a product or the environment. In this discussion note, I argue that physical laws intrinsic to the behavior of nanoparticles both lead to limits on the risks to which we are likely exposed and on our technological ability to verify compliance with new regulations. My conclusion is that governmental actors should be careful not to overreact in their response to a technological revolution that only in few areas is likely to lead to increased public exposure, and in doing so using legal measures for which compliance cannot be monitored.

The action of the poem progresses with visual images—“I see,” “I see,” “the painter saw”—which provide a striking contrast to Saul's blindness. And the poet's turning in the last stanza is set against Paul's etymologically related conversion. The poem also moves from darkness and light in the chapel and painting to dimness in the church while subtly suggesting parallels between the biblical Saul's encounter with God and the modern poet's encounter with the Baroque picture. Unlike Saul, another hard case, Gunn does not accept religious belief. In this account of the poet's celebration of aesthetic pleasure, rejection of religious illusion and acceptance of doubt, the solitary modern man reaches out both to embrace and resist nothingness. It is no accident—in this work of sight and insight, mystery and revelation--that the next poem in the book is suggestively called “The Annihilation of Nothing” and begins with the devastating word “Nothing.”

In certain Christian denominations in North America, as church officials cope with shrinking and aging congregations, opportunities to repurpose church properties have come to the fore. Understood within an urban planning context, churches provide solutions to challenges faced by municipal sustainability planners, infill developers, and social housing providers. The following commentary focuses on Anglican and United Church activists in Ottawa, Ontario and their accomplishments in drawing attention to the possibilities for simultaneously rejuvenating churches, congregations and neighbourhoods. This paper spotlights an emerging social phenomenon: faith-based redevelopment of urban church properties, a topic not yet fully explored in the academic literature. Dans certaines confessions chrétiennes en Amérique du Nord, comme responsables de l'église face à la diminution et le vieillissement des congrégations, les possibilités de réutiliser les propriétés de l'église ont pris de l'importance. Compris dans un contexte de planification urbaine, les églises offrent des solutions aux défis auxquels font face les planificateurs municipaux de développement durable, les développeurs de remplissage, et les fournisseurs de logements sociaux. Le commentaire qui suit met l'accent sur les réalisations des activistes de l'Église Anglicane et Unie à Ottawa, en attirant l'attention aux possibilités de simultanément rajeunir les églises, les congrégations et les quartiers. Cet article met en lumière un phénomène social émergent: réaménagement basé sur la foi de propriétés de l›église urbaines, un sujet qui n'est pas encore totalement exploré dans la littérature académique.

In this essay, I review the concept of visioneering as I developed it and consider the ways in which other scholars have deployed it.