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Copyright of Studia Universitatis Babes-Bolyai, Iurisprudentia is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Selon une interprétation courante, les traités des philosophes grecs portant sur l’économie domestique (oikonomia) n’accorderaient à celle-ci aucune importance théorique, et la relégueraient dans le domaine de la nécessité et du besoin, loin de toute considération relative aux valeurs et au Bien. Contre cette interprétation, je propose de montrer que la réflexion des philosophes grecs sur les phénomènes et les activités humaines tournées vers la satisfaction des appétits dans le cadre de l’oikonomia a réservé une place centrale à la question du Bien, et donné un rôle central à l’articulation problématique du désir et de la liberté.

Galerie infernale est, à bien des égards, une œuvre subversive par rapport aux normes langagières et éthiques. Cette transgression se perçoit à divers niveaux du langage : lexique, combinaison syntaxique et syntagmatique, logique du sens et de la pensée. Ce langage de rupture est mis au service d’une pensée elle-même en rupture avec les valeurs éthiques communément admises en société. Tout se passe comme si le poète décidait de franchir les limites de l’humainement acceptable et de scruter les territoires de l’extrême langagier et éthique, comme pour révéler la finitude et l’échec du langage, avec sa morale tout aussi désuète, le but du jeu étant de proposer d’autres possibles à une société en dérive en dépit de ses normes.

Cet essai explore la relation entre l’œuvre cinématographique de Celati et la société contemporaine. Il s’agit de souligner que ses documentaires, comme ses textes, naissent d’une opposition évidente contre certains phénomènes qui caractérisent les sociétés contemporaines : les effets du consumérisme sur les rapports humains et sur l’environnement ; l’américanisation des habitudes ; le « maquillage » des effets du temps et de l’idée de la mort grâce à la chirurgie esthétique ; l’attitude néocolonialiste du tourisme en Afrique.

Le compositeur Arnold Schoenberg nous enseigne sur ce qui l’a poussé à renouveler les lois de la composition musicale de son époque, malgré les railleries et les critiques. A partir des écrits qu’il nous a laissés, nous avons pu repérer un vide essentiel pour le compositeur que sa musique lui permet de traiter sans le combler. Le chemin qui le mène jusqu’à l’invention de son système atonal suit une trajectoire similaire à celle de la pulsion: une force intérieure sourd en lui et le pousse dans cette direction, pour autant elle ne trouve jamais complète satisfaction. La tension renaît très vite et l’amène à composer à nouveau. Si son courage lui permet de suivre ses propres inclinations et de ne pas céder dessus, la position d’Arnold Schoenberg face à ce qui le pousse à composer comporte aussi un versant mystique, messianique. Sa musique lui est inspirée par Dieu et devient une lutte. Il semble nécessaire que ses compositions conservent une part d’énigme pour le public et les critiques afin qu’Arnold Schoenberg évite un sentiment de persécution et continue à créer.

The “small” Ricœurian ethic disrupts the classical presentations of different ethics because of the place it gives to the moral imagination and the tragic. Difficult to classify in the panorama of contemporary ethics, the Ricœurian project values the pluralism of moral traditions as practical preunderstandings while giving practical creativity a prominent place. This tension of traditions and ethical imagination gives his practical wisdom a dynamic and heuristic character. This article shows the fruitfulness of this wisdom in an age of pluralistic and complex societies, and deploys its practical significance. It analyzes, first, cells of good advice, where practical inventiveness is mobilized. Second, through discussion of the work of Ricœur and Nussbaum, it then studies, within the framework of the economy where the role and place given to play is central, the place of imagination in an anthropology of the capable human being.

Objective: The law of 7 July 2011 adopts the concept of therapeutic abortion (Medical Termination of Pregnancy or MTP) for maternal reasons if the pregnancy poses a "serious threat" to the woman's health, allowing for the introduction of the concept of psycho-social distress., Materials and Methods: This was a retrospective monocentric study involving 33 women seeking IMG for psychosocial reasons between January 2017 and December 2021 at the University Hospital of Tours. The study resulted in 29 approvals and 25 MTP procedures performed., Results: Eighty-seven per cent of the requests were accepted. Over half of the women were under 25 years old and were primiparous. The procedures were performed at a mean gestational age of 22 weeks. Sixty percent did not use contraception at the time of conception, and 36% did not use it after the MTP. About a third of the women experienced violence and had psychiatric histories. The majority of the women did not have stable economic resources. Fifty-six per cent of the MTP procedures involved feticide. There were 7 immediate complications with no subsequent consequences. The average time to completion was 16.5 days., Conclusion: This is a delicate and underexplored subject in literature. Although sporadic in France, these procedures have been practiced for many years. The diversity of opinions during multidisciplinary committees ensures the best objectivity. Requests for psychosocial IMG are rare, but responding to them is in accordance with the law. Analyzing the profile and journey of women has contributed to a better understanding of the complex situations that lead them to this decision., (Copyright © 2024 The Authors. Published by Elsevier Masson SAS.. All rights reserved.)

Introduction: Psychiatry is an area of medicine that is particularly exposed to the risks of cognitive bias, notably because diagnosis is subjective. However, psychiatrists may develop psycho-cognitive skills that protect against bias, as the reflective approach to their patients favors the activation of system 2 (logical) as opposed to system 1 (intuitive) processes. Furthermore, the collegial practices found in psychiatry, a consequence of the ethical questions psychiatrists must address, can also mitigate the impact of bias. On the other hand, clinical ethics committees have adopted structured deliberation practices that aim to improve collective decision-making and limit the cognitive biases associated with groupthink., Objective: The primary aim was to compare blind spot bias in a group of psychiatrists and a group of 'ethicists', experts in group deliberation. The secondary objective was to study the distribution of skills influencing the balance between systems 1 and 2 (notably, ethical deliberation, feeling of efficacy, mindfulness, and values) in both groups. The general hypothesis is that psychiatrists are less prone to blind spot bias and are more competent in the skills studied., Methods: This descriptive, cross-sectional study was conducted from April 2022 to May 2023. Thirty-two psychiatrists were recruited from several French hospitals, along with 20 'ethicists'. All participants completed the following self-administered questionnaires: the Bias Blind Spot Scale (French version), the Euro Moral Case Deliberation (Euro-MCD, ethical skills), Bandura's self-efficacy scale (self and collective efficacy), the Freiburg Mindfulness Inventory (mindfulness), and the Schwartz Value Survey (values)., Results: The ratio of self/other blind spot bias was lower in the 'ethicists' group than the psychiatrists' group (P<0.001). Euro-MCD scores were higher (P<0.001) and psychiatrists tended to have a better sense of collective efficacy (P=0.08). No significant difference was found between the two groups for total mindfulness or presence and acceptance sub-scores. Scores for hedonic value were higher among psychiatrists (P<0.02)., Conclusion: The results do not confirm our hypotheses. There is less evidence of blind spot bias among our sample of 'ethicists', who are experts in group deliberation, than psychiatrists, who have experience of the patient/physician dyad. The ethical skills that are developed within the formal deliberation process seem particularly interesting in terms of reducing cognitive bias., (Copyright © 2024 L'Encéphale, Paris. Published by Elsevier Masson SAS. All rights reserved.)

The psychologist working in an institution plays a specific role within a multidisciplinary team, where skills are multiple but complementary. As part of a holistic approach, the psychologist's position in relation to other team members, the different functions he or she occupies and his or her ethical responsibility are essential elements in the support provided. Whether supporting professionals or caring for patients, the psychologist brings unique resources to the relational space., (Copyright © 2024 Elsevier Masson SAS. All rights reserved.)

The ageing of Western societies is leading to a marked increase in mortality. Death and old age are now intertwined. This situation should be of particular concern to palliative care. But in reality, palliative care remains too inaccessible to the oldest sections of the population. Why this paradox? After reviewing the clinical and organisational reasons that are often given, we invite you to take a more global look, one that is both sociological and ethical., (Copyright © 2024 Elsevier Masson SAS. All rights reserved.)

L'exigence de l'opérativité guerrière mène à l'expression d'une agressivité qui fait des sujets des individus , du latin « individuus », c'est-à-dire des hommes non divisés par la parole. Le projet de l'augmentation technologique du soldat intéresse de nos jours la France et ne peut être inhibé, au risque d'un décrochage capacitaire des armées. Toutefois, un comité d'éthique de la défense s'est réuni en 2020 pour en limiter les risques et compte sur l'expertise du Service de santé des armées pour assurer l'appréciation des risques, l'information au commandement et au militaire ainsi que le suivi psychologique continu. Quels seront les effets de tout processus d'augmentation sur le sujet ? De quel malaise en est-il le signe ? Et que devrons-nous répondre dans le champ de la psychiatrie ? L'enjeu premier sera de ne pas confondre l'éthique que revendiquent les comités avec celle du sujet de la psychanalyse, c'est-à-dire de l'inconscient. À ne pas s'y repérer, nous ne ferons qu'assujettir notre travail à l'efficacité opérationnelle, loin de la défense des malades. The requirement of warlike operational readiness results in the expression of an aggressiveness that makes individuals out of subjects, from the Latin "individuus", i.e. men not divided by speech. The project of the increasing application of technological enhancement of soldiers is of interest in France today and cannot be constrained at the risk of limiting the capabilities of the country's armed forces. However, a defense ethics committee met in 2020 in order to limit risks, and the committee relied on the expertise of the Armed Forces Health Service to ensure that risk assessments were carried out, that information would be submitted to the command and the soldier, and that continuous psychological monitoring would take place. What will be the effects of any enhancement on the subject? What discomfort is it a sign of? And how should those of us in the field of psychiatry respond to this? The first challenge will be not to confuse the ethics claimed by the committees with that of the subject of psychoanalysis, i.e., the unconscious. If we fail to do so, we will only be subjecting our work to operational efficiency, which is far removed from the care of patients. [ABSTRACT FROM AUTHOR]

Global responses to the hotly debated China-Africa ivory trade in the past decade offer an entry point to examine whether and how African elephants have come to matter in China ethically. This article highlights the complexity of more-than-human ethics across geographic spaces and politico-cultural boundaries. We focus on the pivotal roles of conservationists who are embedded in multispecies relations on a transnational scale and who actively cultivate distant care for elephants. Reflecting upon a conservation trip named 'From Kenya to China', we demonstrate a simultaneous process through which the conservationists, on the one hand, have grown to realise different cultural contexts and regimes of values, while continuing to promote conservation ideologies and build human-nonhuman connections on the other. We argue that relational ethics in the more-than-human worlds across borders is not just about how we treat other species, but ultimately about how we treat other humans and how we educate 'others' about treating nonhumans. [ABSTRACT FROM AUTHOR]

This paper proposes a relationship between family problems and the issues of an analytical training group from the point of view of systems theory and analytical psychology. It also explores some ethical problems that are common to families and to training groups. [ABSTRACT FROM AUTHOR]

Man has always intervened in an insidious or overt manner on his biological constitution within the limits of his power. Attacks on the sacredness of the body can be explained by several purposes in African cultures. They start from therapeutic ambitions to aesthetic manipulations through canons of identity recognition. Cosmetic surgery has the potential to extend traditional aesthetic, tribal, community and medical practices of body sculpting. It can also mitigate their side effects when the subject is not in keeping with (or moreover) the primary intervention carried out that he considers to be an attack on his identity and / or on the aesthetics of his body. Thus, by examining cultural damage to the human body in the light of cosmetic surgery, this text aims to demonstrate that aesthetic surgery, ethically oriented, can contribute to the viable management of bodily identity. It offers African cultural paradigms capable of co-evolving manipulations of the body with cosmetic surgery. It is a question of considering bodily identity, subject to certain conditions, with cosmetic surgery without it necessarily being considered as detrimental to African ethical and cultural requirements. [ABSTRACT FROM AUTHOR]

Since 2005, performing acts or administering treatmentswhen they appear to be useless, disproportionate or having no other effect than the artificial prolongation of life, defining the unreasonableness of a curative treatment, is prohibited by the French law. In the case of nonemancipated underage patients, the physician in charge is required to respect a collegial procedure before deciding to withhold or withdraw treatments. A preformatted sheet, to be filled during the deliberation, makes it possible, to recall the legal elements that the procedure must include, and the medical and non-medical arguments that must be considered to guarantee the quality of the discussion before the physician makes his or her decision. It thus ensures the tracing of the justification of this medical decision, and establishes a framework for the information given to holders of parental authority. Through formalization it, it constitutes an undeniable educational tool for the ethical and palliative acculturation of caregivers who are less experienced in this process. Finally, it can facilitate research work by providing easier access to systematized data. The institutionalization of such a sheet, authorizing all caregivers in the same hospital to share the same document, facilitates the appropriation of the tool by everyone. The computerization of the sheet, within the shared medical file, should allow the optimization of the sharing of the information to all the caregivers who require it, and the essential updating of the decision, after a maximum period of three months. [ABSTRACT FROM AUTHOR]

The publications on pedagogical practices in work-study programs describes the interactions between the school-system and the work-system (Geay, 1991) and, to do this, uses the concept of interface-system. The main hypothesis put forward by this article is that putting this reliance into perspective is a factor of vigilance, uncertainty, and incessant questioning for those who are its actors. What do we mean by interface? What gaps and what contacts does it seek to translate, to make visible or even to provoke? The question is of urgent topicality at a time when alternation has become institutionalized and generalised, its vocabulary now forming part of a common heritage, the meaning of which must nevertheless continue to challenge us. [ABSTRACT FROM AUTHOR]

Re-contacting minors enrolled in research upon their reaching the age of majority or maturity to seek their autonomous consent to continue their participation is considered an ethical requirement. This issue has generally been studied in the context of minors who are actively involved in the research. However, what becomes of this issue when the minor has been withdrawn from the research or has been lost to follow-up? May researchers re-contact the minor at the age of majority or maturity under these circumstances to seek the consent of the minor to re-join the research? In this paper, we explore the ethical permissibility of recontacting minors whose participation in research has ended, once they have reached the age of majority or maturity. In particular, we identify scenarios in which the participation of a minor in a research project may end and discuss factors that can help determine such an ethical permissibility. Finally, we discuss the practical and ethical challenges of re-contact and present re-consent models that may be used by researchers. [ABSTRACT FROM AUTHOR]

The Clinical Ethics Center was asked to discuss the "ethics" of the prophylactic treatment of portosystemic shunts (CPSS). In order to meet this demand, semi-structured interviews were conducted with patients, parents, and doctors by a multidisciplinary team including laypersons. Doctors' perspectives seem opposed to patients' and parents' perspectives. Doctors wonder if they operate on CPSS too much or too early. Their questions arise from medical uncertainty. Patients and especially parents trust doctors but want to understand the situation to be able to take the best decision. They prefer CPSS to be cured in order to be relieved of the sword of Damocles. If international collegiality can help practitioners discuss therapeutic alternatives, the ethical reflection should take place more locally. In practice, ethics acting as a third party can help reflect on particular situations, taking into account psycho-socio-familial factors to decide whether to operate or not, now or later. [ABSTRACT FROM AUTHOR]

In the case of behavior that is dangerous to oneself or others, coercive measures may be unavoidable in order to protect the well-being and interests of the persons concerned and involved. Available ethical and legal guidelines provide only person-related reasons to justify coercive measures. In practice, however, context-related reasons also play a role. Against this background, our article shows the field of tension between legal guidelines, ethical orientations and clinical practice in the context of a Swiss university hospital. We describe strategies for dealing with this field of tension. Raising the awareness of professionals regarding the exceptional nature of coercive measures is pivotal. Additionally, the transparency of the decision-making process and the comprehensibility of the documentation and evaluation are key to safeguard the person's interest. [ABSTRACT FROM AUTHOR]

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Résumé: Fortement encouragée par les arrêtés de 2018 qui définissent les actes de télémédecine pris en charge par l'Assurance Maladie, la téléconsultation médicale s'est ancrée dans la pratique des médecins généralistes notamment à la faveur du confinement et de l'état d'urgence sanitaire. La téléconsultation a été utile pour éviter des prises de risque vis-à-vis de la COVID-19, pour assurer la surveillance des patients atteints de maladies chroniques ou pour améliorer l'accès aux soins. Au quotidien, à côté de ces avantages, il existe aussi des aléas de fonctionnement et des inconvénients qui méritent d'être évalués. Il faut s'interroger sur les conséquences de « cette autre façon de pratiquer la médecine » avec l'absence de l'examen clinique et la modification de la relation médecin-malade. Strongly encouraged by the health law of 2018th which determined the acts of Teleconsultation assumed by Assurance Maladie, the medical consultation has been implemented in practice of general medicine during home confinement and state of health emergencies. The teleconsultation has been useful to avoid any excessive risk taking with COVID-19, to provide monitoring of chronic diseases or to improve accessibility to health services. Day to day, beside these advantages, there are also some hazards of operating mode and inconvenience which must be evaluated. It is important to think about the consequences about the other way to practice medicine with the absence of physical examination and with the modification of the relationship between doctor and patient. [ABSTRACT FROM AUTHOR]

This article is set in a current debate on the conceptual politics of the Lacanian field. It seeks to explore one of the distinctive features of this debate: the critique of the progressive thematization of language insufficiency and the substantialization of psychoanalytical concepts in the Lacanian movement, identified by the work of some psychoanalysts. This work, in turn, points to a different reading of the Lacanian text, vectorized by a distinct ethico-epistemological horizon, markedly anti-substantialist. We highlight the place of a politics of the use of three fundamental concepts in this field: real, jouissance and body. Based on the proposed reflections, we try to present substantialism as a potential obstacle for Lacanian psychoanalysis and explore some of its possible ethical, clinical and epistemological implications. [ABSTRACT FROM AUTHOR]

Depuis quelques années, les robots sociaux et d'assistance sont utilisés dans le cadre d'interventions psychosociales auprès des personnes âgées. Leurs divers formats et fonctionnalités leur permettent d'être intégrés au sein de différentes activités en milieu gériatrique : thérapie, animation, aide quotidienne, etc. L'implémentation et l'adoption de ces nouvelles pratiques de soins et d'accompagnement se heurtent à un certain nombre de barrières. In recent years, social and assistive robots have been used in psychosocial interventions with the elderly. Their various formats and functionalities allow them to be integrated into different activities in geriatric settings: therapy, animation, daily assistance, etc. There are a number of barriers to the implementation and adoption of these new care and support practices. [ABSTRACT FROM AUTHOR]

Ces dernières années, l'intelligence artificielle (IA) a fait l'objet d'avancées juridiques en Europe et en France, qui ont notamment mis en lumière d'importants enjeux éthiques et de souveraineté. L'Union européenne projette de légiférer sur l'IA en désignant le domaine de la santé comme l'un secteurs clés. Par sa nouvelle loi sur la bioéthique du 2 août 2021, la France, pionnière dans les réflexions sur l'IA éthique et sociétale, vient d'ancrer la notion de "garantie humaine" de l'IA en santé dans son système juridique. In recent years, artificial intelligence (AI) has been the subject of legal developments in Europe and France, which have highlighted important ethical and sovereignty issues. The European Union is planning to legislate on AI, designating the health sector as one of the key areas. Through its new law on bioethics of 2 August 2021, France, a pioneer in the reflections on ethical and societal AI, has just anchored the notion of "human guarantee" of AI in health in its legal system. [ABSTRACT FROM AUTHOR]

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Copyright of Psycho-Oncologie is the property of PiscoMed Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Psycho-Oncologie is the property of PiscoMed Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Aujourd’hui de nombreux objets techniques sont introduits en soin gériatrique dans le cadre d’interventions non médicamenteuses. Ils sont le plus souvent présentés comme étant en mesure d’apporter des solutions nouvelles et efficaces pour la santé des personnes âgées. Leur accueil engendre chez les soignants autant le rejet (technophobie) que l’enthousiasme (technophilie). La réflexion que nous proposons ne cherche pas à prendre parti pour l’une ou l’autre de ces réactions. En prenant appui sur les perspectives ouvertes par les travaux de G. Simondon et de J. Gagnepain, elle souhaite au contraire décaler le regard de l’objet vers son inscription au sein du soin. Elle mène dès lors à développer le concept d’« aménagement » qui prolonge les analyses relatives aux notions d’ « habitat » (Heidegger) et de care(Tronto). Car avec l’introduction d’un objet technique, c’est tout le « milieu » qui est amené à se re-créer. On ne peut cependant préjuger des conséquences pour le développement capacitaire des soignants comme des soignés. Nous sommes de ce fait amenés à penser la situation de soin de manière locale et à travers des processus dynamiques dont on ne peut évacuer ni les tensions ni le caractère inachevé. Deux expériences menées au sein d’EHPAD, l’une avec des robots, l’autre avec une table magique, ouvrent à une évaluation possible des notions avancées.

L'utilisation thérapeutique des éléments et produits du corps humain a toujours suscité de vives interrogations quant à la balance à respecter entre un devoir de protection des donneurs et une finalité thérapeutique impérieuse pour un patient. Notre corps, s'inscrit dans une relation d'altérité, puisqu'il incarne la personne, relation parfois d'ordre thérapeutique, pour soi ou pour autrui. Alors objet de don, le corps requiert une protection. Pour autant, si l'éthique du don repose sur des éléments axiologiques, protecteurs communs, le champ du don d'éléments du corps humain est vaste et évolutif. Les différents types de dons possèdent chacun leurs spécificités et leurs propres référentiels qui incitent à une réflexion pragmatique, collective, à laquelle chaque individu devrait être en mesure de participer de manière éclairée. The therapeutic use of elements and products of the human body has always raised serious questions about the balance to be respected between a duty to protect donors and a compelling therapeutic purpose for a patient. Our body is part of a relationship of otherness, since it embodies the person, a relationship that is sometimes therapeutic, for oneself or for others. As an object of gift, the body requires protection. However, if ethics of donation is based on common axiological and protective elements, the field of donation of human body parts is vast and evolving. Each type of donation has its own specificity and its own references, which requires pragmatism, collective reflection, in which everybody should be able to participate in an informed manner. [ABSTRACT FROM AUTHOR]

En janvier 1940, le premier bulletin de l'année de la revue Annales Médico-psychologiques (Ann Med Psychol 1940 ; 98) [11] , publie le compte rendu de la séance du 2 décembre 1939 de la Société Médico-Psychologique, et notamment une communication du Docteur Gaston Ferdière, sur un cas de lobotomie (« Résultats immédiats de la leucotomie préfrontale dans un cas de stupeur catatonique », p. 111-119), intervention réalisée à l'hôpital d'Issoudun (sous-préfecture du département de l'Indre, 36) le 2 décembre 1939, et rapporte aussi la vive discussion qui suivit, avec, en particulier, les critiques du Professeur Henri Baruk. C'est la première communication relative à l'utilisation de cette technique en France, et si, aujourd'hui, son intérêt scientifique et thérapeutique n'est plus qu'historique, cette méthode de leucotomie, pourtant considérée à l'époque comme novatrice, ayant été abandonnée, la communication pose des questions éthiques qui restent très actuelles. Après avoir résumé la communication et la discussion, et décrit, pour mémoire, la méthode, nous évoquerons ces questionnements, puis la personne même de l'auteur de la communication : le Dr Gaston Ferdière, qui reste connu pour avoir été le psychiatre d'Antonin Artaud, et dont la carrière professionnelle, et l'image qu'il a laissée, paradoxales, sont en soi une véritable tragédie éthique. In January 1940, the first bulletin of the year of the journal «Annales Médico-Psychologiques» (Ann. Med.-Psych., 15th series, 98th year, T.I, January 1940, 522 p.) [11] , published the report of the session of December 2, 1939 of the Société Médico-Psychologique, and in particular a communication by Doctor Gaston Ferdière, on a case of lobotomy (immediate results of prefrontal leucotomy in a case of catatonic stupor, pp 111-119), intervention performed at the hospital of Issoudun (Sub-prefecture of the department of Indre; 36) on December 2, 1939, and also reports the lively discussion that followed, with, in particular, the criticisms of Professor Henri Baruk. This is the first communication relating to the use of this technique in France, and if today its scientific and therapeutic interest is only historical, this method of leucotomy, however considered at the time as innovative, having been deleted, these paper poses ethical questions that remain very topical. After having summarized the communication and the discussion, and described, for the record, the method, we will evoke these questions, then the author's life of the paper: Doctor Gaston Ferdière, who remains known for having been the psychiatrist of Antonin Artaud, and whose professional career, and the image he left, paradoxical, are in themselves a true ethical tragedy. [ABSTRACT FROM AUTHOR]

La contention suscite un débat éthique parce qu'elle est souvent appliquée sans le consentement du patient et qu'elle porte atteinte à sa dignité et sa liberté. Sur le plan scientifique, l'efficacité de la contention n'est pas confirmée, elle peut être à la fois sécurisante et dangereuse. La prévention des chutes, l'agitation et l'agressivité, la prévention de la perturbation des autres patients, les déambulations incessantes, la nécessité importante de soins – ventilation artificielle, perfusion, transfusion, alimentation entérale ou parentérale, les soins dentaires – le risque d'ouverture d'une plaie suturée et enfin la détérioration cognitive sont les principales indications repérées en gériatrie. Mais toutes ces mesures dites de protections ne peuvent se passer d'un regard juridique sur la liberté d'aller et venir, ainsi que d'une réflexion éthique d'un cheminement conjoint, patient, famille, aidant. Le débat doit également être sociétal afin que les droits et les devoirs se répondent, dans un principe de responsabilités partagées. Contention induces ethical debate because it is often applied without consent. From a scientific point of view, the effectiveness of the restraint is not confirmed, it can be both safe and dangerous. Prevention of falls, agitation and aggressiveness, prevention of disturbance of other patients, incessant wanderings, the important need for care : dental care, the risk of opening a sutured wound and finally cognitive deterioration are the main indications identified in geriatrics. But all these so-called protection measures cannot do without a legal perspective on the freedom to come and go, as well as an ethical reflection of a joint, patient, family, caregiver journey. The debate must also be societal so that rights and duties are met, in a principle of shared responsibility. [ABSTRACT FROM AUTHOR]

En France, les Soins Psychiatriques Sans Consentement (SPSC) poursuivent depuis une dizaine d'années leur évolution à marche forcée, au rythme des injonctions du Conseil Constitutionnel à légiférer. Le psychiatre ne prescrit plus mais participe d'une décision de dernier recours prise à visée conservatoire dans le cadre d'une démarche thérapeutique. Sur quels critères ? Sur quels fondements médico-administratifs et juridiques ? Au code de déontologie défaillant se substitue la loi pour encadrer, en dernier recours, l'enfermement dans l'enfermement, l'isolement et la contention. Et protéger les malades mentaux vulnérables (et leur dignité) par l'intervention du Juge des Libertés et de la Détention (JLD) dans les hôpitaux psychiatriques. Hôpitaux et équipes de soins s'organisent aujourd'hui dans le respect des (nouvelles) contraintes pour (re)trouver l'équilibre nécessaire et proportionné entre protection et privation, liberté et soin. À condition d'avoir la possibilité de penser, enrichir et construire les (nouvelles) modalités du soin psychiatrique afin d'éloigner le dernier recours et mettre fin au dogme de la fatalité. In France, the advancement of compulsory psychiatric care is hindered, since years, by the commandments of the legislative Constitutional Council. The psychiatrist is no longer a prescriber, but rather takes part of this decision, as a last resort, for conservatory purposes. On which criteria is this based? On what medico-administrative and legal bases? The law is replacing the failing deontological code, in order to regulate, as a last resort, the confinement within the confinement: the isolation and physical restraints. The goal is to protect vulnerable mental health inpatients (and their dignity) via the Judge of Freedoms and Detention. Hospitals and psychiatric teams are now organized in accordance with the (new) "constraints" to look for a balance between protection and sequestration, freedom and care. This new organization should be conditioned by the protection of our possibility of thinking, enriching and building (new) modalities of psychiatric care, in order to remove such decisions of last resort and end the principle of fatality. [ABSTRACT FROM AUTHOR]

Recently, many organizations published ethical guidelines to emphasize their stance against algorithmic bias. Four of these frameworks are examined using Critical Discourse Analysis. The aim is to identify the values and value conflicts conveyed in them. The results indicate that established values from computer and information ethics are taken up and existing power structures between actors are reinforced. [ABSTRACT FROM AUTHOR]

En 2021, la Commission d'Éthique de la Société française de Radiothérapie Oncologique (SFRO) s'est saisie de la thématique délicate de la pratique des soins à visée palliative en oncologie radiothérapique. L'oncologie radiothérapie joue un rôle central dans la prise en charge des patients atteints de cancer en phase palliative. Mais derrière la dénomination large de radiothérapie palliative, on retrouve en réalité un grand nombre de situations relevant d'enjeux éthiques très divers. Le rôle de l'oncologue radiothérapeute sera de prendre en compte de multiples facteurs mobilisés à l'occasion d'un processus décisionnel complexe. Si la question de l'indication thérapeutique, et du choix technique permettant de la mettre en œuvre reste centrale, la réflexion ne saurait se limiter à ces seuls aspects décisionnel et technique. Il est aussi question de pouvoir créer les conditions d'un soin attentif à la singularité des personnes et de construire au-delà de la technicité, une authentique relation de soin. C'est au travers de ce travail éthique quotidien, en lien étroit avec les personnes malades, et dans des conditions indispensables de pluri disciplinarité et de pluri professionnalité, que se déploie pleinement notre rôle fondamental de soignant. In 2021, the Ethics Commission of the SFRO has chosen the issue of the practice of palliative care in radiotherapy oncology. Radiation oncology plays a central role in the care of patients with cancer in palliative phase. But behind the broad name of palliative radiotherapy, we actually find a large variety of situations involving diverse ethical issues. Radiation oncologists have the delicate task to take into account multiple factors throughout a complex decision-making process. While the question of the therapeutic indication and the technical choice allowing it to be implemented remains central, reflection cannot be limited to these decision-making and technical aspects alone. It is also a question of being able to create the conditions for a singularity focused care and to build an authentic care relationship, beyond technicity. It is through this daily ethical work, in close collaboration with patients, and under essential conditions of multidisciplinarity and multiprofessionalism, that our fundamental role as caregiver can be deployed. [ABSTRACT FROM AUTHOR]

The pandemic affecting our world in 2020 leads us to question a centuries-old socio-cultural practice, namely the wearing of masks, and to rethink their use in light of the current context. Depending on the civilizations and eras, masks have had various functions: religious, social and artistic. None of these functions corresponds, however, to the recent use of masks. Henri Michaux, Jean Starobinski, Michel Butor and Yves Bonnefoy will help us to answer these questions : How the wearing of masks does change our relation to identity ? our relationship with others ? Does not seeing the whole face make it possible to see others better ? [ABSTRACT FROM AUTHOR]

L'histoire de la folie est indissociable du souci accordé au bâti destiné à l'accueillir. Des temples égyptiens jusqu'aux conceptions modernes, l'architecture est pensée comme outil de soin. Dans le présent travail, il s'agit d'examiner la portée soignante de l'art architectural en psychiatrie. Nous déroulerons le parcours historique qui lie architecture et psychiatrie supporté par la question de savoir si l'architecture peut faire œuvre de soin en psychiatrie à partir des rencontres entre le beau architectural et autrui. Nous mettrons à contribution le phénomène d'atmosphère. Si l'art architectural contribue aux soins dispensés, il semble que c'est en raison du phénomène d'atmosphère qui s'en dégage. Tirant origine de la rencontre entre les sujets accueillis et l'hospitalité du bâti, il apparaît que le phénomène d'atmosphère se fait soignant lorsque le projet architectural ne néglige, outre son nécessaire abord fonctionnel, ni sa dimension esthétique, ni sa dimension politique. Nous soutenons que tant la dimension signifiante du beau que les rencontres et discours qu'encourage le cadre bâti, assurent une atmosphère soignante, dans la mesure où elle fait accueil de ceux chez qui, le plus souvent, le sens de l'habiter s'est détérioré sous l'effet de la maladie. C'est en ce point que l'architecture revêt une dimension politique et éthique nous permettant de soutenir qu'elle est condition de toute hospitalité, favorisant la restauration d'un habiter possible. En prêtant une attention au phénomène d'atmosphère lors de l'élaboration commune du projet architectural, architectes, soignants et philosophes feront, dès lors, œuvre de soin. The history of madness is inseparable from the concern for the building intended to accommodate it. From Egyptian temples to modern designs, the role of architecture is seen as a tool for healing that has an impact on the subject. In this work, we will investigate the healing power attributed to architectural art in psychiatry. We will unpack the historical path that links architecture and psychiatry, with the underlying question of whether architecture can be used as a means of care in psychiatry, based on the encounters between architectural beauty and others. In our reflections, we will also make use of the phenomenon of atmosphere. If architectural art contributes to the care provided, it seems that the reason is based on the phenomenon of atmosphere that emerges from it. The phenomenon of atmosphere, which originates in the encounter between the "hosted" subjects and the hospitality of the building, appears to be a healing phenomenon when the architectural project does not neglect, in addition to its necessary functional approach, either its aesthetic or its political dimension. We maintain that both the significant dimension of beauty and the encounters and discourses encouraged by the built environment ensure a caring atmosphere, insofar as it welcomes those whose sense of inhabiting an environment, more often than not, has been deteriorated by illness. It is at this point that architecture takes on a political and ethical dimension, allowing us to maintain that the latter is a condition of all hospitality that can foster the restoration of the possibility of inhabiting. By paying attention to the phenomenon of atmosphere during the common elaboration of the architectural project, architects, care providers, and philosophers can thus ensure the dimension of care. [ABSTRACT FROM AUTHOR]

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