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This essay considers L'Évangile du nouveau monde (2021), Guadeloupean author Maryse Condé's last published novel during her lifetime, to be a victory lap of her œuvre, one in which she revisits her greatest thematic and poetic hits, while reaffirming her allegiance to social justice and the freedom of literature. Pascal, the novel's main protagonist, is a floundering full-time messiah and part-time author who travels from the Caribbean to Brazil via New York, bearing witness — albeit poorly — to some of the world's most pressing issues: police brutality, misogyny, xenophobia, exploitative work practices, and more. Behind Pascal's struggles to fulfill his mission to bring harmony to the world with his writings, Condé playfully conceals a capacious literary ethic rooted in humor, as an essential mode of critique, and love, as a Black feminist reading and writing praxis that insists on the complementary roles of intellectual mothers and fathers in the project of global emancipation. [ABSTRACT FROM AUTHOR]

Le terme d'évènement recouvre un large éventail de situations concrètes en oncologie radiothérapie, de l'effet secondaire particulièrement intense en lien avec l'irradiation à la possibilité d'une erreur technique ou humaine. Si les démarches qualité font désormais partie intégrante du fonctionnement des services d'oncologie radiothérapie pour l'analyse et la prévention de ces évènements, leur survenue au cours d'une irradiation conserve un impact significatif sur les personnes soignées et leur vécu du parcours de soin, mais aussi sur les professionnels de santé. Ces impacts pratiques, émotionnels et symboliques sont d'autant plus importants quand l'évènement survient dans les suites d'une erreur. La démarche éthique comprend alors trois temps essentiels : reconnaître l'évènement en tant que tel, informer les personnes impliquées de l'évènement et enfin créer les conditions favorables au maintien du soin. Chacune de ses étapes est marquée d'enjeux et de questionnements spécifiques nécessitant une approche éthique complexe amenant à considérer constamment la conciliation de perceptives parfois divergentes entre personnes soignées et professionnels de santé. La survenue d'un évènement peut aussi déboucher sur une authentique crise de confiance aux multiples dimensions que les professionnels de santé auront aussi à accompagner. Enfin, la survenue d'un évènement interroge notre responsabilité vis-à-vis des personnes que nous prenons en soin, mais aussi notre idéal de maîtrise. Critiquer notre culture de la performance, repenser profondément notre approche de l'évènement et de l'erreur pour y voir aussi une opportunité d'évolution positive sont autant de pistes à déployer au sein de nos unités de soin. The term "event" covers a wide range of concrete situations in radiation oncology, from particularly intense radiation-related side effects to the possibility of technical or human error. Although quality procedures are an integral part of radiotherapy oncology department operations ensuring the analysis and prevention of such events, their occurrence during radiation treatment still has a significant impact on patients and their experience of the treatment process, as well as on health professionals. These practical, emotional and symbolic impacts are all the greater when the event occurs in the aftermath of an error. The ethical approach therefore comprises three essential stages: recognizing the event as such, informing those involved of the event and, finally, creating conditions for the continuation of care. Each of these stages is marked by specific issues and questions, requiring a complex ethical approach that constantly involves reconciling the possible divergent perceptions of patients and health professionals. The occurrence of an event can also lead to a genuine crisis of confidence with multiple dimensions, which health professionals will also have to face and to support. Finally, the occurrence of an event calls into question not only our responsibility towards patients, but also our ideal of control. We need to criticize our culture of performance, rethink our approach to events and errors, and see them also as opportunities for positive change. [ABSTRACT FROM AUTHOR]

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Les actions des drones sont gérées ou menées par un opérateur de loin (télécommande). Il doit répondre de son comportement au code éthique, à la loi internationale de guerre et doit faire toujours la distinction entre les cibles combattantes et non combattantes. En 2014, à l’ONU, le Saint-Siège déclarait qu’il y avait un risque moral à s’appuyer « sur des machines pour prendre des décisions à propos de la mort et de la vie ». Les systèmes UCAV nécessitent des lois humanitaires (DIH) spécifiques.

FR. Écrivain, penseur, dramaturge, essayiste, prix Nobel de littérature en 1957, son nom est associé au monde littéraire, mais il ne faut pas oublier qu’il fut aussi journaliste. Un journaliste engagé avec la vérité et d’une grande exigence déontologique. Albert Camus a alors travaillé pour cinq titres différents, de périodes courtes mais très intenses : Alger Républicain et Le Soir Républicain, de 1938 à 1940, où il est chroniqueur judiciaire et reporter. Il collabore ensuite comme secrétaire de rédaction à Paris Soir (1940), puis comme éditorialiste à Combat (de 1944 à 1947), où il devient une guide morale pour sa génération. Sa dernière contribution à la presse fut en tant que chroniqueur pour L'Express (1955). L’article porte sur la notion de l’engagement journalistique de Camus à travers de ses écrits journalistiques et son œuvre littéraire. Au cours de sa carrière, il évolue d’un journalisme des faits sur le terrain vers un journalisme d’opinion, mais toujours avec un mode d’expression propice à l'engagement. Le métier de journaliste lui permet d’exprimer ses révoltes aux injustices et aux inégalités. L'écrivain prend position face aux dangers de son époque, comme le fascisme, le nazisme et le totalitarisme. Il pratique un journalisme de combat pour donner la « parole aux invisibles », dénoncer les abus du pouvoir et combattre la désinformation. Pour mieux comprendre les sources de son engagement dans la presse, il faut se pencher sur son enfance pauvre à Alger, où il a connu la misère, mais également sur son sens du compromis face à l’actualité tourmentée de son époque, une période marquée par la barbarie de la guerre et, plus tard, par le déchirement du conflit algérien. Éveilleur de consciences, Camus exerce une autoréflexivité sur le métier de journaliste. Il nous laisse un manuscrit du journaliste libre qui résonne encore aujourd'hui face à la montée de l’extrême droite. *** EN. Writer, thinker, playwright, essayist, winner of the Nobel prize for Literature in 1957, his name is associated with the literary world, but we should not forget that he was also a journalist. A journalist committed to the truth and of the highest ethical standards. Albert Camus worked for five different titles, for short but intense periods: Alger Républicain and Le Soir Républicain, from 1938 to 1940, where he was a judicial chronicler and reporter. He then worked as an editorial secretary at Paris Soir (1940), then as an editorialist at Combat (from 1944 to 1947), where he became a moral guide for his generation. His last contribution to the press was as a columnist for L'Express (1955). This article looks at Camus's notion of journalistic commitment through his journalistic writings and his literary work. Over the course of his career, he evolved from a journalism of facts to an opinion journalism. As a journalist, he was able to express his outrage at injustice and inequality. The writer took a stand against the dangers of his time, such as fascism, Nazism and totalitarianism. He practiced a journalism of combat to give a ‘voice to the invisible people’, to denounce the abuses of power but also to combat disinformation. To better understand the sources of his commitment to the press, we need to look at his poor childhood in Algiers, where he experienced poverty, but also at his sense of compromise in the face of the turbulent events of his time, a period marked by the barbarity of war and, later, by the heartbreak of the Algerian conflict. As a consciousness-raiser, Camus was self-reflexive about the profession of journalism. He has left us a manuscript by a free journalist that still resonates today in the face of the rise of the extreme right. *** ES. Escritor, pensador, dramaturgo, ensayista, Premio Nobel de Literatura en 1957, su nombre está asociado al mundo literario, pero no debemos olvidar que también fue periodista. Un periodista comprometido con la verdad y de una gran exigencia deontológica. Albert Camus trabajó para cinco cabeceras diferentes, durante breves pero intensos periodos: Alger Républicain y Le Soir Républicain, de 1938 a 1940, donde fue cronista de tribunales y reportero. Después fue secretario de redacción en Paris Soir (1940), y más tarde editorialista en Combat (de 1944 a 1947), donde se convirtió en guía moral de su generación. Su última colaboración en la prensa fue como columnista en L'Express (1955). Este artículo analiza la noción de compromiso de Camus a través de sus escritos periodísticos y su obra literaria. A lo largo de su carrera, pasó de un periodismo de hechos a un periodismo de opinión. Como periodista manifestó su indignación ante la injusticia y la desigualdad. El escritor se posicionó contra los peligros de su época, como el fascismo, el nazismo y el totalitarismo. Practicó un periodismo de combate para dar «voz a los invisibles», denunciar los abusos del poder pero también combatir la desinformación. Para comprender mejor las fuentes de su compromiso con la prensa y su sensibilidad social, hay que fijarse en su infancia pobre en Argel, donde conoció la miseria, pero también en su sentido del compromiso frente a los convulsos acontecimientos de su época, un periodo marcado por la barbarie de la guerra y, más tarde, por el desgarro del conflicto argelino. Camus fue autorreflexivo sobre la profesión de periodista. Nos ha legado un manuscrito del periodista libre que aún resuena hoy ante el auge de la extrema derecha. *** PT. Escritor, pensador, dramaturgo, ensaísta e laureado com o Prêmio Nobel de Literatura em 1957, Albert Camus é amplamente reconhecido por sua contribuição ao mundo literário. No entanto, é crucial lembrar que ele também desempenhou um papel significativo como jornalista. Comprometido com a busca pela verdade e guiado por elevados padrões deontológicos, Camus trabalhou em cinco veículos de imprensa ao longo de sua carreira, em períodos breves, mas intensos. Entre 1938 e 1940, atuou como cronista judicial e repórter no Alger Républicain e no Le Soir Républicain. Posteriormente, foi secretário de redação no Paris Soir (1940) e, mais tarde, editorialista no jornal de resistência Combat (1944–1947), onde se consolidou como uma figura moral de destaque para sua geração. Sua última colaboração no campo jornalístico foi como colunista no L’Express em 1955. Este artigo examina a noção de compromisso em Camus, tanto em seus escritos jornalísticos quanto em sua produção literária. Ao longo de sua trajetória, ele transitou de um jornalismo centrado na objetividade factual para um jornalismo opinativo, no qual expressava sua indignação diante das injustiças e desigualdades sociais. Camus posicionou-se contra os grandes males de sua época, como o fascismo, o nazismo e o totalitarismo. Ele praticou um jornalismo de combate, voltado para dar "voz aos invisíveis", denunciar abusos de poder e enfrentar a desinformação. Compreender as raízes de seu compromisso com a imprensa e sua sensibilidade social exige atenção tanto à sua infância humilde em Argel, marcada pela experiência da miséria, quanto ao contexto histórico turbulento em que viveu. Este foi um período atravessado pela barbárie da guerra e, posteriormente, pelo conflito traumático da descolonização argelina. Camus refletiu profundamente sobre a profissão de jornalista, legando-nos um esboço do conceito de jornalista livre, que permanece relevante e ressoa de maneira poderosa diante dos desafios contemporâneos, como a ascensão da extrema-direita. ***

Provider assisted death is becoming a leading cause of death in Canada since the passage of Medical Assistance in Dying (MAiD) legislation in 2016. What was to be exceptional has now become common; some are calling for it to be expected. Increasing numbers of patients with chronic, non-terminal conditions are being euthanized. Healthcare personnel are now approving and offering MAiD to vulnerable patients who are depressed, disabled, chronically ill or impoverished. This paper presents a rationale from a transcendent moral law perspective, traditionally called natural law, for why Canada now has the most liberal euthanasia regime in the world. The act of euthanasia requires the provider to willfully end the life of the patient by administering a lethal substance. This violates the transcendent moral law, do not kill. Once a culture willfully rejects this fundamental law and embraces a utilitarian ethic devoid of any principle except the notion of autonomy, it is inevitable that the practice will lead to ethical ambiguity and uncertainty. As the practice persists and becomes the norm, moral blindness develops which leads to gross abuses to human beings. I present an ethical diagram, the Moral Dissociation Curve, that depicts the reason for the trends unfolding in Canada. The Canadian healthcare system must re-affirm the principles of the Hippocratic Ethic and the inherent dignity of their patients. Those in healthcare need to prioritize high quality, compassionate, palliative care and say “no” to willfully ending the lives of suffering patients. In so doing, moral clarity will be re-gained, and society’s most vulnerable will be protected. [ABSTRACT FROM AUTHOR]

For many healthcare professionals, identifying the ethical issues arising from their professional practice can be a challenge, for a variety of reasons. This paper presents a typology of six different types of ethical issues that can support the development of healthcare professionals’ ethical sensitivity, i.e., their ability to identify ethical issues encountered in their day-to-day practice. In addition to defining each of these issues, i.e., ethical blindness, myopia, dilemma, temptation, silence, and distress, examples are given and possible solutions proposed. [ABSTRACT FROM AUTHOR]

The project to provide voluntary assisted dying (VAD) has grown significantly and at an accelerating rate over the past two decades in over 30 countries on four continents. Yet, concomitant with this rise is an increasing opposition to it based on legal, medical, and ethical grounds advanced by a wide range of detractors, giving pause to projects already underway, and bringing its enlargement to a halt. Simultaneously, persons seeking relief from suffering continue to be denied VAD access or are forced to wait for it by decreed compulsory living. Those assisting beyond the legislated parameters of a VAD regime are facing criminal prosecution. The contraposition to VAD has raised the risk of desperate persons seeking relief by committing violent suicide, endangering family, friends, and first responders. In light of this concerning development, I identify how the prevailing legislated approach at the source of these issues is both paradigmatic and problematic. Amendments to existing prohibitions for assisted dying or homicide become the foundation of an assisted dying regime that codifies its essential features, including client typology, life quality for service access or its denial, who is authorized to provide VAD, and when and how it can be administered. While this approach continues to be replicated extensively and has provided some relief to unbearable living, I show how an alternative, time-tested, evidence-based approach for VAD offers an optional pathway that could avoid many of the most challenging aspects of the prevalent model. [ABSTRACT FROM AUTHOR]

This article highlights the emerging ethical issues related to reducing the environmental cost of medicines, health technologies and health services, taking as an example the situation of inhalation devices for the relief of various respiratory disorders, i.e., “inhalers”. Inhalers emit greenhouse gases that contribute to climate change. Recently proposed regulatory changes aim to control the use of greenhouse gases, but exceptions are necessary for inhalers due to the lack of less polluting substitutes and their vital importance for certain patients. Healthcare professionals and medical associations are actively campaigning for greater awareness and better education on the subject. On the political front, there are calls for legislation to encourage a rapid transition to cleaner inhalers. Long-term solutions include the use of low-carbon inhalers, such as those that use dry powder, as well as changes in prescribing and use practices. Stakeholders agree on the need to reduce environmental impact while prioritizing patient health, but ethical tensions can arise around possible real or perceived trade-offs between therapeutic efficacy, risk and inhaler durability. Our case study highlights the importance of integrating environmental considerations into health policy and clinical practice while recognising the ethically sensitive issues at this intersection, areas of uncertainty and other challenges to be overcome. [ABSTRACT FROM AUTHOR]

The changing landscape of data management and privacy have far-reaching implications for psychotherapy research regarding confidentiality, informed consent, and data de-identification in scientific publications. This paper reports on discussions among international psychotherapy journal editors regarding ethical guidelines governing publishing qualitative case study research. A range of psychotherapy journals have been examined and it notable that there is a variegated approach to consent and data-identification, and there are contested ethical standpoints when it comes to publishing research. These contestations are presented and six key areas for debate are set out, i) explicit informed consent, ii) prospective and retrospective consent, iii) data de-identification and bricolage, iv) withdrawing consent, v) education and training, and vi) inconsentable circumstances. These are set out as base for further discussion towards the development of a Psychotherapy Publishing Ethics Concordat (PEC). [ABSTRACT FROM AUTHOR]

« Discours, métaphysique et herméneutique du soi » revient sur les liens entre l’herméneutique du soi, telle qu’elle est déployée dans le cadre éthique-anthropologique de Soi-même comme un autre (1990), et la conception ricœurienne d’une métaphysique de l’agir humain, telle que revendiquée au cours de la même période. Synthétisant des recherches dans les champs de l’ontologie et de la métaphysique – depuis les cours de 1953-1954 intitulés Être, essence et substance chez Platon et Aristote jusqu’à l’article « De la métaphysique à la morale » (1993) publié dans la Revue de métaphysique et de morale, en passant par l’article « Ontologie » (1972) pour Encyclopædia Universalis, la dernière étude de La métaphore vive (1975) ou la première section des conclusions de Temps et récit (1985) –, Ricœur vise à déterminer un discours philosophique en tant que sol commun à ces perspectives issues d’une phénoménologie herméneutique et d’une recherche ontologique-métaphysique plus spéculative.

Marie-Line et son juge est un film qui raconte la rencontre entre deux êtres, un juge et une jeune femme condamnée, que tout oppose, mais qui finalement, à travers le dialogue, se transforme l’un et l’autre.

Cet article met en lumière les questions éthiques émergentes liées à la réduction du coût environnemental des médicaments, des technologies de santé et des services de santé, en prenant pour exemple la situation des dispositifs d’inhalation pour le soulagement de divers troubles respiratoires, c.-à-d. des « inhalateurs ». Les inhalateurs émettent des gaz à effet de serre contribuant au changement climatique. Des modifications réglementaires proposées récemment visent à contrôler l’utilisation des gaz à effet de serre, mais des exceptions sont nécessaires pour les inhalateurs en raison de l’absence de substituts moins polluants et de leur importance vitale pour certains patients. Des professionnels de la santé et des associations médicales militent activement pour une sensibilisation accrue et une meilleure éducation sur le sujet. Sur le plan politique, des appels sont lancés pour des lois incitant à une transition rapide vers des inhalateurs plus propres. Les solutions à terme incluent l’utilisation d’inhalateurs à faible émission de carbone, comme celles à poudre sèche, ainsi que des changements dans les pratiques de prescription et d’utilisation. Les acteurs s’accordent sur la nécessité de réduire l’impact environnemental tout en priorisant la santé des patients, mais des tensions éthiques peuvent survenir autour de possibles compromis, réels ou perçus, entre efficacité thérapeutique, risques et durabilité des inhalateurs. Notre étude de cas souligne l’importance d’intégrer les considérations environnementales dans les politiques de santé et les pratiques cliniques tout en reconnaissant les questions sensibles sur le plan éthique à cette intersection, les zones d’incertitude et autres défis à surmonter.

En 1976, Jean-Yves Soucy, alors « inconnu pour les lettres québécoises » (Poulin), reçoit le prix de la revue Études françaises pour son premier roman, Un dieu chasseur. Alors que les productions littéraires s’étaient graduellement tournées vers la ville depuis le milieu du siècle, le roman de Soucy se présente à sa publication comme un « anachronisme » pour une partie de la critique, puisque celui-ci met en scène Mathieu Bouchard, un chasseur aguerri vivant seul avec ses chiens dans la forêt, au Nord de Mont-Laurier. Dans le même temps, dans sa pratique quasi-quotidienne de la chasse, le protagoniste de Soucy partage certaines réflexions éthiques sur le rapport de l’homme à l’altérité animale pouvant être considérées comme avant-gardistes au milieu des années 1970. D’un point de vue historico-littéraire, le roman de Soucy se lit donc à la fois comme une possible résurgence du terroir québécois et un précurseur du récent regain d’intérêt pour le récit de chasse.

En 2003, Quipourt et Gache posaient la question : interpréter est-il un acte militant ? La communauté sourde est un groupe culturel et linguistique minoritaire dans la société française (Bertin) ; les interprètes seraient associés dans ce « microcosme » (Millet) et, en tant que professionnels de la traduction, impliqués dans des structures idéologiques (Munday). Quelle est la place des interprètes entendants aujourd’hui ? Afin de réfléchir à ces questions, nous avons organisé un groupe de discussion en mars 2020 regroupant dix professionnelles exerçant sur la France entière. Nous avons identifié plusieurs thématiques lors des échanges : l’évolution du positionnement politique entre les interprètes de l’époque du Réveil Sourd et les interprètes d’aujourd’hui, le paradoxe prégnant de la visibilité de l’interprète et la responsabilité sociétale des interprètes entendants.

Une traduction éthique et décolonisée des littératures autochtones est sensible aux rapports de force entre Autochtones et Allochtones. Elle n’écarte ni les théoriciens de la littérature ni les outils de la traductologie euro-américains, mais s’intéresse surtout aux analyses des littératures autochtones issues des critiques et théoriciens autochtones, et fait particulièrement attention aux pièges de l’ethnocentrisme. Une telle traduction est aussi consciente que si la plupart des écrivains autochtones en Amérique du Nord parlent et écrivent en anglais, c’est entre autres à cause des nombreuses tentatives d’assimilation des États colonialistes. Néanmoins, un certain nombre de ces auteurs usent également, dans leurs œuvres, d’un Rez English. En effet, des membres des Premiers Peuples ont adapté l’anglais à leurs besoins et en sont venus à créer des dialectes nommés Rez Englishes. Pour illustrer la présence des Rez Englishes dans les littératures autochtones et pour montrer comment une traduction éthique et décolonisée peut les rendre, les traductions d’un extrait de House Made of Dawn, de l’écrivain N. Scott Momaday (Kiowa/Cherokee), seront analysées.

En una época marcada por el desarrollo tecnológico vertiginoso, el examen crítico de la inteligencia artificial adquiere una importancia decisiva debido al papel que esta rama de la tecnología parece destinada a adoptar en un mundo globalizado que se enfrenta a un futuro incierto. Dicha tarea incrementa su urgencia en tanto los proyectos tecnócratas de desarrollo de la implementación de la inteligencia artificial siguen su curso de manera implacable. Según sus promotores académicos y empresariales, la innovación tecnológica apunta al desplazamiento del ser humano de su mundo social. Sin embargo, los defensores del papel anunciado de la inteligencia artificial pasan por alto algunas de las preguntas fundamentales de la ética. La incapacidad de abordar de manera diligente estas preguntas se manifiesta en los enfoques reduccionistas dominantes a partir de los cuales se concibe esta “herramienta” tecnológica. Evidenciar el empobrecido marco moral bajo la cual se concibe la agencia de la inteligencia artificial, la cual no profundiza en la naturaleza de la conciencia ética, muestra las limitaciones ideológicas inherentes al discurso antidemocrático de la “inevitabilidad” de la tecnologización del mundo de la vida. El marcado vigor de esta visión reducida del mundo se debe a poderosos intereses que deben cuestionarse dentro de la conversación política de la humanidad.

Este artículo analiza el concepto de Democracias Generativas. Para esto se explora cómo la Inteligencia Artificial Generativa (IAG) impacta los sistemas democráticos contemporáneos. La capacidad de la IAG para producir contenido falso, como deepfakes y noticias manipuladas, plantea riesgos significativos para la integridad de los procesos democráticos, que afectan la confianza pública, aumentado la polarización y reduciendo la autonomía ciudadana. A través de ejemplos concretos, como el caso de las imágenes falsas del arresto de Donald Trump, el texto examina cómo estas tecnologías están reconfigurando la formación de la opinión pública y la participación ciudadana. El artículo también resalta la necesidad de marcos regulatorios robustos que garanticen la transparencia, la equidad y la protección de los derechos fundamentales en un entorno cada vez más mediado por tecnologías algorítmicas. Finalmente, se plantea una reflexión sobre la urgencia de establecer un nuevo contrato social que incorpore estas innovaciones tecnológicas de manera ética, con tal de evitar la concentración de poder y con la finalidad de asegurar la efectiva participación ciudadana en las democracias del siglo XXI.

This article aims to examinate the reading of Levinasian responsibility proposed by Claude Romano. I consider that it is possible to complete the rigorous analysis of it if a certain overlap is noted between the ontological-phenomenological dimension and the practical dimension in the constitution of subjectivity. [ABSTRACT FROM AUTHOR]

in this article, conducted from the point of view of the philosophy of education, we will focus on « influencers » and more globally on people broadcasting tutorials, podcasts and other thematic presentations of contents on online platforms. These contents seem to constitute nowadays online support resources for individual autonomies that are both singular and sustainable. We first study the motivations of the people creating these contents and the boundaries between professional and amateur approaches in this field (1). We then seek to understand what needs and desires inherent to the hypermodern human condition correspond to the online quest for such resources (2). On these bases, we lay down some markers for a thought of the way in which these proposals of influences can contribute to make the individuals durably authors of their singular autonomies (3). [ABSTRACT FROM AUTHOR]

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Copyright of Sur le Journalisme, About Journalism, Sobre Jornalismo is the property of Sur le journalisme, About journalism, Sobre jornalismo 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 Contaduría Universidad de Antioquia is the property of Universidad de Antioquia 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.)

In its typical form, an "anima projection" is a psychic experience in which a heterosexual man is caught up by an intense, almost magical attraction for a woman. What sets these numinous experiences apart from a common "crush" is a pattern of specific phenomenological characteristics. Anima projections are particularly common in late adolescence and early adulthood, when they can cause a deep sense of disorientation. Little education exists for young men on how to deal with these experiences and to actualize the developmental opportunity that underlies them. In this paper, I frame anima projections as an ethical problem and outline a psycho‐ethical "map" that is intended for use by disoriented young men, or by any practitioner who may be tasked with helping them navigate this challenge along the path of individuation. The map considers four solutions to the love problem: the "concretistic‐literal", the "fearful‐avoidant", the "rational‐depressive", and the "transitional‐developmental" solution, and indicates the latter as the one that is conducive to optimal psychic development. Although developed with a focus on young men, the map may apply to other relations based on projection, regardless of age, sex, gender, or sexual orientation. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Native Studies is the property of Brandon University, CJNS, Faculty of Arts 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 Social Anthropology / Anthropologie Sociale is the property of Berghahn Books 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 Social Anthropology / Anthropologie Sociale is the property of Berghahn Books 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 Social Anthropology / Anthropologie Sociale is the property of Berghahn Books 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.)

In this post-workshop summary, we describe three ethical challenges related to engaging people with lived experience as partners in health research. We share learnings and reflective prompts from our workshop delivered as part of the Canadian Bioethics Society Workshop and Community Forum held in May 2023. [ABSTRACT FROM AUTHOR]

This paper summarizes the presentation and stakeholder feedback gathered from the Canadian Bioethics Society Workshop and Community Forum in May 2023, in a session entitled, “Clinical Ethics Fellowship in Canada: Making the Move Towards Standardization”. This summary provides insight into the clinical ethics fellowship landscape across Canada, including current gaps in the training of Canadian healthcare ethicists and opportunities to advance the journey towards standardization. [ABSTRACT FROM AUTHOR]

Prior to the COVID-19 pandemic (hereafter, ‘the pandemic’), there was already widespread concern about the adequacy of health care resources across Canada. The COVID-19 pandemic exacerbated these concerns exponentially, widening already significant cracks in provincial health care systems. Currently the system is struggling with the exacerbation of wait times for surgeries previously delayed by mandated closures during the pandemic. In Ontario, the backlog of surgeries, and associated backlogs in radiology and other services critical to paediatric care, led to the creation of a consortium of paediatric hospitals committed to advocacy for more funding for paediatrics. Thus far, the provincial and federal governments have agreed to a one-time cash infusion, but the consortium is calling for a permanent increase in funding for paediatrics. A challenge is that the adult sector has also suffered from delays and backlogs. Furthermore, as already noted, older adults have borne the brunt of morbidity and mortality associated with COVID-19. The challenge for the paediatric sector is whether and how to defend the prioritization of children and youth. In this paper, we review four approaches to just allocation – utilitarian ageism, fair innings, the prudential lifespan approach, and prioritarian ageism – and examine their strengths and weaknesses. We conclude by endorsing prioritarian ageism (prioritarianism). Prioritarianism retains the strengths of utilitarian ageism and fair innings while avoiding their weaknesses. Furthermore, because prioritarianism does not treat age as an independent moral criterion, allocation schemes based on this foundation are less susceptible to legal challenge and may be more palatable to the general public. [ABSTRACT FROM AUTHOR]

Artificial intelligence (AI) is a rapidly expanding field of research. Its applications concern all human activities. It can be used in particular to improve the speed and precision of diagnosis and screening of diseases and facilitate clinical care. It could facilitate access to health services in countries or rural communities where patients often struggle to access health resources. But as with any technology, it can also be misused and AI can lead to harmful effects. The WHO, in its "First global report on artificial intelligence (AI) applied to health and guiding principles for its design and use" highlights that these opportunities are linked to challenges and risks, including unethical collection and use of health-related data, biases introduced into algorithms, and risks to patient safety, cybersecurity, and the environment [1]. AI in health must be used ethically, transparently and in complement to human skills to maximize its advantages while minimizing its disadvantages. So what is AI and conversational AI? What are its operating modes and performance? On what fundamental ethical principles should we exercise vigilance? [ABSTRACT FROM AUTHOR]

Cet article présente l’élaboration d’un référentiel éthique destiné à encadrer l’utilisation de l’intelligence artificielle (IA) en éducation, en mettant particulièrement l’accent sur le contexte marocain. La méthodologie adoptée englobe une revue exhaustive de la littérature portant sur l’éthique dans le domaine de l’IA, de l’éducation, ainsi que dans le contexte spécifique du Maroc. Cette littérature a été traitée et analysée au moyen des logiciels NVivo et Tropes. Par la suite, une enquête a été menée auprès d’acteurs clés tels que les enseignants-chercheurs, les ingénieurs en IA et les responsables de l’enseignement supérieur dans l’objectif de la validation du référentiel éthique élaboré. Les résultats de cette enquête ont été analysés à l’aide de l’outil statistique SPSS pour définir des indicateurs éthiques prioritaires. Le référentiel éthique élaboré vise à orienter les praticiens et les décideurs vers des pratiques éducatives éthiques, en tenant compte des spécificités culturelles et sociales du Maroc.

Tout homme est perçu non seulement par son corps, mais aussi par son agir, une entité à la fois somatique, spirituelle, psychique et même mystique. La compréhension de son comportement même observable exige des approches variées et spécifiques. Dans cette perspective, cette étude consiste à présenter les anti-valeurs qui assaillent l’inspection Générale du Travail congolais, empêchant son bon fonctionnement, une étude portant sur la dimension éthique ou valeurs professionnelles que doivent intérioriser les inspecteurs et contrôleurs du travail pour mieux remplir leurs missions, à savoir : contrôler, conseiller et concilier. Ainsi, cette étude représente le bien-fondé des valeurs éthiques que doivent intérioriser les agents et cadres de l’inspection du Travail congolais en qualité d’acteurs majeurs, pouvant aider les partenaires sociaux, à savoir : l’Etat, les employeurs et les travailleurs à gagner le pari du développement du pays à travers les actions leur dévolue, de révolutionner en bien le monde professionnel congolais et d’être artisan de la paix sociale dans le monde du travail et militant de la justice sociale. Il s’agit ici, d’une étude intégrante de l’être capable de changer le monde à l’aide de ses valeurs de référence déontologiques et éthiques.

Marie-Line and Her Judge is a film about two people, a judge and a convicted young woman, who are at odds with each other but who ultimately transform each other through dialogue. [ABSTRACT FROM AUTHOR]

Racialized people experience excess and preventable harm from substance use, raising questions about how justice ought to be pursued via health policy. This case study is intended to surface how bioethical perspectives may contribute to informing approaches to racial justice in public health policy decision-making about substance use. [ABSTRACT FROM AUTHOR]

An oft‐repeated and largely unexamined assumption in Jungian psychoanalysis is the notion of "analyzability", that is, of an individual's ability or present capacity to think symbolically. It is often taught that if someone is unable to think symbolically, a depth analysis is not possible. Such an individual may be more aptly suited for supportive psychotherapy, the argument goes, an experience that may very well lead to the development of the ego's capacity for symbolic thought but is not, in and of itself, a Jungian analysis. While this sort of categorical thinking has, at times, crossed over into ontological claims about individuals and groups, the notion of analyzability encountered in psychoanalytic theory and praxis is often cloaked in facially neutral language. The impact, however, has been anything but neutral in effect. In this paper, I propose a softening of our theoretical edges through a genealogy of the category of analyzability within the broader history of psychoanalysis. Through this excavation, I explore the contingent nature of the category of analyzability, how it has constricted knowledge, perpetuated inequality, and, more broadly, obscured ways of knowing. In so doing, I recover the radically democratic potential that lies at the heart of Jungian psychoanalysis. [ABSTRACT FROM AUTHOR]

La recherche est-elle nécessaire au soin en psychiatrie ? Pourrait-elle au contraire s'avérer contre-productive, et réduire son champ par le réductionnisme inhérent à sa méthodologie ? Sont dépliés dans cet article les spécificités du soin en psychiatrie, à travers l'histoire de notre discipline et son lien étroit avec la recherche clinique comme fondamentale. Ses principaux axes de développement sont ensuite détaillés au regard de leur impact sur le soin, puis est discutée, à la lumière des enjeux éthiques et épistémologiques de la discipline, la compatibilité entre la question du soin, dont l'essence même est de veiller au bien-être du sujet, et celle de la quête d'un savoir, qui vise souvent d'abord l'intérêt collectif et indirectement le soin individuel, sans pour autant en constituer le garant. Is research necessary for psychiatric care? On the contrary, could it prove to be counter-productive, reducing the scope of the field by the reductionism inherent in its methodology? This article examines the specific features of care in psychiatry, from the point of view of the history of our discipline and its close links with both clinical and fundamental research. Its main lines of development are then detailed, viewed through the lens of the ethical and epistemological challenges facing the discipline, in terms of their impact on care, and the compatibility between the question of care, and that of the quest for knowledge. The very essence of the former being to look after the subject's well-being, whereas that of the latter is often aimed primarily at the collective interest and indirectly at individual care, without necessarily guaranteeing it. [ABSTRACT FROM AUTHOR]

Les enjeux éthiques de la prise en charge des personnes transgenres, et par extension, l'évaluation de la transidentité parmi les internes de psychiatrie français ont été analysés. Une revue de la littérature, afin d'aborder l'historicité du sexe, à travers sa définition et ses variations, ainsi que la naissance de la conception du genre a été réalisée. Une réflexion est également menée autour des enjeux éthiques de la prise en charge des personnes trans', à travers l'autonomie du choix, la bienfaisance et la non-malfaisance de l'accès à la transition hormonochirurgicale (THC), et les enjeux sociétaux entraînés par l'évolution de la considération du genre. Les internes de psychiatrie français ont été interrogés sur leur opinion concernant le respect de l'autonomie des personnes transgenres lors de l'évaluation et l'accompagnement psychiatrique. Cette réflexion s'est élargie à travers l'enquête à la non-malfaisance du diagnostic de dysphorie de genre et au principe de justice dans la prise en charge des personnes transgenres en France. Les réponses recueillies sont majoritairement en faveur d'une autonomie de la personne trans', avec une mise en avant de sa capacité et sa liberté d'autodétermination. L'examen psychiatrique préalable à une THC reste perçu comme nécessaire afin d'éliminer les diagnostics différentiels et d'évaluer le consentement éclairé de la personne, bien qu'il renvoie un sentiment de pathologisation aux personnes concernées. Ce sentiment de pathologisation est en revanche perçu comme moindre si cette consultation est faite par un psychologue. This article focuses on the ethical issues surrounding gender-affirming care for transgender people (i.e. A person whose gender does not correspond to their sex assigned at birth), particularly the respect of the rights of transgender patients to autonomy during psychiatric evaluations. This topic gives leave to a deeper investigation into the principles of non-maleficence when diagnosing gender dysphoria and into the principles of justice when providing essential medical care for transgender people in France. Firstly, a review of the literature was carried out in order to explore the historicity of sex, its definition and variations, and the concept of gender identity. To establish the latter's relationship to psychiatry, the evolution of gender dysphoria through psychiatric classifications and guidelines was reviewed, as well as the role of the psychiatrist in the process of gender-affirming treatment. A reflection was also carried out concerning the ethical issues of the medical care of trans people, through the autonomy of choice, beneficence and non-maleficence of access to the hormonal-surgical transition, and the societal issues involved in the evolution of the consideration of gender. A study was conducted via a websurvey and a questionnaire was sent to psychiatric residents completing their studies in France. A total of 70 respondents were included. The questionnaire asked residents to give their opinion on transgender people's right to autonomy (and how to respect them) during psychiatric assessments and psychological inputs. The answers from the residents indicate that they are mainly in favor of upholding transgender people's right to autonomy, with an emphasis on their capacity and their right to self-determination. Conversely, 15% of the respondents viewed transgender identities as a mental disorder and were more in favor of a medicalized model of treating gender dysphoria. A psychiatric assessment prior to receiving gender-affirming care was still perceived as necessary in order to eliminate differential diagnoses and to evaluate the capacity for informed consent, however, this may be perceived as excessive pathologization for transgender people. On the other hand, this feeling of pathologization is perceived as diminished if this consultation is performed by a psychologist. These answers suggest the necessity of carrying out a comparison with the feelings of the concerned individuals, for a more ethical management of transidentity. The issue of meeting the demands of the transgender population is still being debated. It is legitimate to ask whether we can, under cover of their freedom of choice, let the persons concerned make the decision without having first undergone a medical evaluation, and whether the individual's autonomy must take precedence over potential irreversible negative outcomes. Through this study, it appears that the sampled psychiatry residents sense that those individuals seeking transgender care have the feeling of pathologization that is induced by a consultation with a psychiatrist before starting gender-affirming care. On the other hand, if the consultation is conducted by a psychologist this feeling of pathologization is less a factor. This assumption should obviously be affirmed with the concerned persons. [ABSTRACT FROM AUTHOR]