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Pragmatisme(s) et sciences cognitives : considérations liminaires

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... Obviously, the assumption here is that the sign may well be a pivotal notion in phenomenology and cognitive science (Theureau, 2015b). On this point, the course-of-experience framework underlines once again Peirce's relevance for cognitive science (Caravà, 2019;Skagestad, 2004;Steiner, 2013;Tiercelin, 1995). Peirce's pragmatism and semeiotic (revisited as in the course-of-experience framework) not only offers interesting insights on philosophical topics and contemporary research programs in cognitive science (Paolucci, 2011(Paolucci, , 2021 5 , but it also lays the foundations for a generic model for the description of experiential microdynamics. ...
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D’une manière générale, le terme de naturalisme éveille la suspicion des chercheurs en sciences sociales. Pourtant, comme le rappelle Dan Sperber (Sperber, Coubray, & Schmitt, 2011), l’ambition naturaliste recouvre à l’origine une ambition moniste (donc opposée au dualisme) et matérialiste qui a animé les passions de nombreux auteurs classiques des sciences sociales comme Karl Marx et Friedrich Engels. Il n’en reste pas moins qu’à l’heure actuelle et dans le domaine des sciences sociales, le naturalisme suscite parfois la répulsion. En vaut pour preuve l’attitude de rejet qu’a produite chez plusieurs sociologues le débat initié en 2011 par Laurence Kaufmann et Laurent Cordonnier dans la revue SociologieS. Aussi, nous proposons dans cet article de participer à ce débat dans le but de contribuer à sa dépolarisation. Pour ce faire, nous proposons de discuter l’argument selon lequel, si la tradition pragmatiste qui est, par exemple, à l’origine de l’École de Chicago, constitue un naturalisme social (i.e. le naturalisme des fondateurs de l’interactionnisme américain ; NFIA), ce dernier recouvre une posture scientifique fondamentalement incompatible avec le naturalisme social francophone contemporain (NSFC) qui se développe depuis quelques dizaines d’années.
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Résumé : Dans cette étude, nous nous sommes intéressés à la littérature et à la lecture littéraire en tant que contenus d’enseignement et d’apprentissage en contexte universitaire algérien. Pour ce faire, nous avons mobilisé la notion de rapport au savoir. Au moyen d’un questionnaire distribué en début et à la fin du parcours de formation de licence, nous avons essayé de suivre l’évolution de ce rapport et comprendre, ainsi, comment la formation universitaire contribue-t-elle à la construction du rapport des étudiants à la littérature comme savoir? Les résultats obtenus ont confirmé notre hypothèse de départ et relèvent un rapport au savoir particulier qui ne correspond pas aux attentes de l’institution universitaire. Ce résultat suggère la nécessité de revoir l’enseignement et l’apprentissage des matières littéraires à l’université dans le cadre d’une réflexion de type didactique. Mots- Clés: Didactique de la littérature; Rapport au savoir; Contexte universitaire; Compétence littéraire ; Lecture littéraire. Abstract: In this study, we are interested to literature and literary reading as teaching and learning content in the Algerian university context. We have mobilized the notion of relationship to knowledge. By means of a questionnaire distributed at the beginning and at the end of the degree course, we tried to follow the evolution of this relationship and to understand how the university education contributes to the construction of the relationship of the students to literature as knowledge? The results obtained confirmed our initial hypothesis and point to a special relationship to knowledge which does not which does not correspond to the expectations of the university institution. This result implies the need to review the teaching and learning of literary subjects at the university as part of a didactic type of reflection. Keywords: Literature didactics; Relationship to knowledge; Academic background; Literary competence, literary reading.
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In this chapter I argue that a Pragmatist framework can offer us a common ontological framework for both social and cognitive sciences, which represents a promising alternative to both internalist and methodological and ontological individualist approaches to sociality. Accordingly, social interaction is constitutive of cognitive phenomena both at the subpersonal and at the personal level, and at the individual and at the collective level. I reconstruct this model as a form of motor social ontology based on the notion of habit and criticize in this light intentionalist takes on social cognition. Finally, I assess recent arguments in favor of the rediscovery of the notion of ‘habit’ within cognitive sciences, and argue that habit ontology can play a foundational role in embodied cognitive sciences insofar as it can give a unified account of 4E cognition, that is of cognition understood as an embodied, enactive, embedded and extended phenomenon.
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This article offers a cross study of the relationship to knowledge regarding the natural sciences and the humanities and social sciences, from the point of view of secondary school students in Quebec. It is an extension of studies in science education and humanities which tends to strengthen civic engagement and the teaching and learning of socio-controversial issues at the secondary level, in order to enhance various facets of the relationship to knowledge and to the act of learning of young people. Several studies have analyzed the relationship to knowledge of students about natural sciences. However, very little research has attempted to characterize the relationship to knowledge toward humanities and social sciences then to draw distinctions with respect to relationship to knowledge in the natural sciences. This study aims to analyze the relationship to knowledge about each of the two areas and then identify possible links between them. To do this, we appeal to a conceptualization incorporating the viewpoints of two contrasting disciplinary fields, within epistemic, identity and social dimensions of the concept of relationship to knowledge. In terms of method, two data collection instruments are mobilized: a questionnaire name "bilan de savoirs" and the semi-structured interview. The sample includes 41 secondary V students of Quebec state, who responded to the questionnaire. After, 10 students participated to the interviews in order to deepen the answers given previously and address new aspects. The results allow to draw parallels but also distinctions between the relationship to knowledge in respect of the natural sciences and humanities and social sciences. Finally, the results lead us to formulate proposals for teacher education in which the practice of interdisciplinarity in secondary schools is encouraged.
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The research which is presented here aims to test a model to study the meaning that the teacher gives to his didactic action in different disciplines. The purpose is to refine the development of a model previously built as part of a grounded theory, that is to say a theory that takes into account both theoretical references that are not frozen and empirical research results that we present in the first part of this article. The data is built from observation and from the video of two sessions conducted in the same CM2 class in two disciplines, namely musical education and physic with the same teacher, and the implementation of two pragmatic interviews that were held before and after the sessions. The results allow us to define the relationship that the teacher has with all disciplines and more specifically with the two disciplines observed here. They also highlight the fact that if his didactic action primarily prevails over his "will ", time-related constraints may result in the end in his "not can" prevailing over his "will ".
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Cette étude s’inscrit dans le cadre de recherches portant sur la problématique de phénomènes de rejet du discours scientifique au nom du discours religieux, ou encore de phénomènes inverses, en particulier au sein de sociétés « modernes ». L'objectif de cette étude est de mettre en évidence des éventuelles continuités ou discontinuités entre le curriculum prescrit et les représentations des élèves, dans le cadre d'un système éducatif aussi centralisé et prescriptif que celui de la Grèce. Cette étude consiste en une comparaison entre, d’une part, les positionnements entre sciences et croyances religieuses prescrits de façon officielle dans certains programmes, livres du professeur et manuels scolaires au sein de cours susceptibles d’en prescrire, et les positionnements entre science et croyances religieuses effectivement adoptés par les élèves, d’autre part. Les résultats montrent que les élèves se positionnent de façon marquée en faveur de l’autonomie entre savoirs scientifiques et croyances religieuses et, de façon moins marquée, en défaveur de conceptions fidéistes ou concordistes classiques. Cela n’est que partiellement en concordance avec le curriculum officiel. En effet, bien que l’autonomie fasse partie des positionnements prescrits et le fidéisme des positionnements proscrits, la complémentarité ne semble pas faire partie des positionnements largement adoptés et la critique rationaliste n’est pas rejetée. Des pistes explicatives sont mises à l’épreuve et discutées.
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An action’s essential belonging to its composite context demands a deeper understanding of the ‘embedding’ substance, call it a habit, stream of thought, stream of life, or form of life. This family of concepts hints at a profound conceptual shift that, according to the view proposed here, both Wittgenstein and the pragmatists make, from the theoretical necessity of a foundation or ground to the practical inevitability of a background. By working on this shift and the Wittgensteinian notion of forms of life, the analysis goes beyond On Certainty and touches on more general issues, such as the debates on foundationalism and anti-foundationalism, relativism and anti-relativism, objectivity, rationality, and persuasion.
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Far from simply asserting that in On Certainty Wittgenstein manifests a pragmatist strand because of the emphasis he puts on action, the author refers to the texts of the pragmatists and in particular to the ‘pragmatic maxim’, and argues that Wittgenstein explores very similar ideas, especially in a set of remarks written during what she labels Wittgenstein’s ‘pragmatist week’, in March 1951. Further inquiries are devoted to the concepts of habits, practices, and conduct. One of the results of the pragmatists’ and Wittgenstein’s approaches to action is that the latter is embedded within a habit, a stream, or a form of life and cannot be satisfactorily accounted for in terms of a single rational output of an agent stemming from a free decision.
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