Care Ethics

Les auteurs de la revue Terrain se proposent d'explorer l'IA, d' expérimenter le « bizarre algorithmique » -à travers de nombreuses disciplines incluant les arts, la philosophie, l'éthologie et l'anthropologie.  Il y aurait  une pensée « alien ». Reconnaissant la singularité de la créativité des IA, les chercheurs en viennent à l'examiner sous l'angle de l'éthologie car nous sommes, selon eux, dans un rapport de co-évolution avec les machines qui interfèrent dans les mécanismes de notre imagination, dans notre usage du langage et dans la représentation du corps. Et puis, comment les animaux considèrent-ils l'usage des IA ?.

Cet article vise à présenter les risques politiques, économiques et sociaux liés à l'utilisation de l'intelligence artificielle et comment les éviter. L'intelligence artificielle (IA) est une technologie transformatrice susceptible de révolutionner divers secteurs, mais elle présente également des risques politiques, économiques et sociaux importants. Ces risques ne peuvent être totalement éliminés, mais ils peuvent être réduits et maîtrisés grâce à des actions coordonnées entre les gouvernements, les entreprises, les instituts de recherche et la société. L'IA offre des opportunités transformatrices, mais elle présente également des risques importants qui nécessitent une attention immédiate et coordonnée. Il est crucial que les gouvernements, l'industrie, le monde universitaire et la société civile collaborent pour élaborer et mettre en œuvre des politiques et des stratégies qui maximisent les avantages de l'IA tout en évitant ses risques. L'avenir de l'IA n'est pas prédéterminé. Il sera façonné par les choix politiques et éthiques que nous faisons aujourd'hui. Éviter les risques nécessite un équilibre entre innovation et réglementation. L'IA doit être développée de manière éthique (respectant les valeurs humaines et les droits fondamentaux), inclusive (réduisant les inégalités au lieu de les accroître), transparente (explicable et vérifiable) et durable (visant à promouvoir le bien-être collectif). En bref : l’IA est un outil puissant, mais sans régulation, éthique et participation sociale, elle peut accroître la concentration du pouvoir, générer de nouvelles formes d’exclusion et saper les valeurs démocratiques.

This piece reflects on the liberatory power of self-making; the Queer, Trans, Two-Spirit, Black, Indigenous, or Person of Color (QT2SBIPOC) reframing of kinship; and the act of relational co-witnessing as essential modes of "kin-ing" and becoming. Centered on a roll calling moment within an Indigenous studies classroom, this narrative highlights an educator's use of humour to bring levity to an often racially charged and gender essentializing encounter. Through this act, the simple gesture of writing a name is shifted from a spectacle to an affirmation of QT2SBIPOC Joy. It becomes a way of reclaiming agency through co-witnessing and comaking, ultimately enabling the disruption of the "tragic being:" a colonial trope that frames marginalized existences as inherently marked by suffering, erasure, or loss. The story underscores how communal laughter, joy, and kinship serve as vital forms of resistance against the colonial death-making practice of erasure, calling attention to the relational and collective nature of freedom-making for QT2SBIPOC.

This review essay provides a critical analysis of Jin Li's The Self in the West and East Asia: Being or Becoming. While acknowledging the book's contributions, this essay argues that its binary framework exemplifies a broader tendency toward cultural essentialism, which risks idealizing relationality while obscuring its coercive potential. Drawing on a feminist and non-ideal theoretical perspective, the essay examines the "coercive shadows of moral warmth," challenging the notion that relational ethics are inherently superior. It contends that a more critical approach is needed to understand how these self-models function in the messy, non-ideal realities of power and inequality.

El objetivo del artículo es analizar el proceso de secularización de la atención a los moribundos, tomando como eje el devenir del movimiento de los hospices y los cuidados paliativos. El artículo repasa el surgimiento del movimiento de los hospices, de marcada inspiración religiosa, y el posterior desarrollo de la medicina paliativa como disciplina médica especializada en la atención de pacientes en el final de la vida. A partir de una revisión de fuentes bibliográficas y de investigaciones en curso, el artículo analiza el proceso de secularización de este movimiento, sosteniendo que este proceso no remite meramente a un cambio de contextos y de especialistas en la atención de los pacientes moribundos (del hospice al hospital, de los voluntarios al equipo profesional multidisciplinario) sino a la reapropiación de las esferas y temas propuestos en la filosofía del cuidado de los hospices por parte de un dispositivo médico y científico.The aim of this article is to describe the proce...

The South African (SA) higher education sector continues to battle high attrition rates. Helping students gain a sense of belonging while at university and creating an environment where students feel cared for can enhance their prospects of success. Academic advising is a high-impact practice with the potential to enhance student belonging and success. This article proposes intentionally linking Tronto’s Ethic of Care (EoC) and academic advising for SA higher education contexts. The author argues that the dimensions of Tronto’s EoC (attentiveness, responsibility, competence, and responsiveness) are relevant to the work of SA advisors. These dimensions are used as a framework for analysing interview data collected from 15 academic advisors from one university. The findings suggest that elements of Tronto’s EoC are present in the advisors’ work, though not explicitly. The author argues that integrating EoC and advising more intentionally in SA higher education contexts, could enable a...

Traducción al español de Le Marché de la Vertu (Vrin, 2023) por Cristóbal Balbontín y Patricio Landaeta
El consumo ético, según Estelle Ferrarese, contribuye a moldear el mundo según la lógica del intercambio. Nos empuja a llevar la cuenta de nuestras responsabilidades, de nuestras huellas ecológicas, de pequeñas acciones que suman. Esta particular forma de consumo presenta la justicia como un asunto de equivalencias, como si pudiera calcularse, y refuerza así una visión del mundo impuesta por el mercado.

El consumo ético afecta nuestra relación con nosotros mismos, con los demás, con el tiempo y con la naturaleza. Genera formas de pensamiento que encajan perfectamente con el funcionamiento del capitalismo.

Lo más preocupante, señala Ferrarese, es que, al confiar en el consumo ético, dejamos que el mercado reemplace la política que debiéramos construir entre todos y todas.

This article analyzes the Darién Gap transit migration phenomenon. It traces the current relevance of discussions on this phenomenon in recent academic literature, questions the lack of analysis of this issue from a bioethical perspective, and proposes including, to that end, the global bioethics and ethics of care assumptions. From this perspective, three development stages are established. Initially, the text characterizes the Darién jungle transit migration phenomenon based on the academic literature and non-governmental organization reports. Subsequently, it analyzes global bioethics and, in particular, the "acceptable survival" and "planetary sustainability" notions as a possible approach to dealing with transit migration. Finally, it addresses several ethics of care assumptions, especially of the relationality and vulnerability categories, which would also integrate the analysis of global bioethics.

Kate: Ok, so the Home Office are saying you’re more than 16. Tariq: I am 16. Kate: They think that the way you look and behave makes you older than that. So you’d be an adult, not a minor. Tariq frowns, shakes his head. Kate: you know what that means, yeah? That we wouldn’t need to look after you, give you the same support. If you were a grownup living here [at this supported accommodation] we’d ask you to leave. [...] Tariq: You think I am lying too? Kate: It doesn’t matter what I think. I am on your side – they have to be apart – objective. That means making the right decisions without their emotions all muddying it. (Extract from Dear Home Office , Harrison et al ., 2016 : 20– 1)

Meine beiden Beiträge in diesem Heft wurden zwischen Weihnachten und den Heiligen Dreikönigen verfasst -in gefühlten 100 Stunden und oft bei einem Kaminfeuer. Dies war nicht nur den Fenstern und der Zentralheizung (beides nicht mehr auf dem neuesten Stand) geschuldet, sondern auch dem Effekt der lodernden und knisternden Flammen auf mein Gefühl von Wohlbefinden in warmer Behaglichkeit -die Dänen nennen es Hygge . "Alles bloß romantische Einbildung -und noch dazu der ganze Feinstaub und die Erderwärmung!", werden jetzt manche entsetzt denken. Dass Feuer mehr ist und vor allem war als romantischer Firlefanz, habe ich im Beitrag "Geist und Gehirn" beleuchtet . Zur Problematik der Erderwärmung haben vor allem Klimaforscher, Meteorologen, Physiker, Biologen und andere Naturwissenschaftler Stellung bezogen. Bereits vor einigen Jahren meldeten sich auch Psychologen zu Wort, um aus ihrer Sicht die Probleme, die Menschen mit dem Klimawandel haben, zu beleuchten . Sie identifizierten 5 klimarelevante psychologische Sachverhalte: ▪ Menschen stützen ihre Entscheidungen und ihr Verhalten allgemein eher auf persönliche Erfahrungen als auf komplexe abstrakte Sachverhalte. Dies stellt ein Problem dar, weil der Klimawandel sich aus statistischen Analysen ergibt und damit in Begriffen und Zahlen beschrieben wird, nicht in konkreten Erfahrungen. Mit der Zunahme extremer Wetterereignisse (Wirbelstürme, Überschwemmungen, Trockenheit) dringe der Klimawandel allerdings immer stärker in unsere Lebenswelt ein -wenn nicht als direkte Erfahrung, dann zumindest in den Medien. Man denke nur an die bildgewaltigen Buschbrände in Australien mit den apokalyptisch wirkenden Fotos und Videos. ▪ Aufgrund der enormen globalen Ausmaße des Problems des Klimawandels fühlen sich die Menschen machtlos. Statt zu verzweifeln (was nichts bringt) könne man aus psychologischer Sicht nur mit neuen sozialen Normen Abhilfe schaffen, die individuelles Handeln belohnen, auch wenn es sich anfühlt wie ein Tropfen auf dem heißen Stein. ▪ Menschen neigen dazu, in ihrem unmittelbaren persönlichen Umfeld anders zu handeln als gegenüber räumlich und zeitlich weiter entfernt liegenden und zudem unsicheren, d. h. nur mit gewissen Wahrscheinlichkeiten auftretenden Ereignissen. Das abstrakte Entfernte können Menschen leichter ignorieren als das unmittelbare Persönliche. Die Kommunikation über den Klimawandel könne wirksamer geschehen, wenn man sich stärker auf die regionalen Auswirkungen der Erwärmung konzentrierte.

In this article, the author interrogates the question-"Am I a scholar?"-by examining how colonial legacies and the standardized colonial concept of clock time shape who is deemed a scholar within universities and colleges across the Global North and South. While existing studies offer valuable insights into the struggles of marginalized scholars in specific national contexts, they often overlook the transnational temporal dimensions of academic labor and the decolonial implications of these time structures. Drawing on personal experiences and decolonial theory, the author explores how colonial histories of clock time intersect with the geopolitics of knowledge, particularly in relation to marginalized scholars and institutions. It expands the conversation beyond psychological and social dynamics to address the broader transnational temporal forces shaping academic recognition. A key focus is the critical role of care as a scholarly practice, emphasizing radical self-care and collective wellbeing as pathways for healing and transformation. The article concludes by urging readers to reimagine a more inclusive academic environment challenging dominant temporal paradigms and honoring diverse ways of knowing and being.

Arias, R., Lara Rallo, C., Martínez García, A. B., & García-Cuevas García, R. (2025). Assemblage Theory and the Network Turn: A Conceptual Framework for Anglophone Literature and Culture. In Montse Martínez Vázquez, Daniel Nisa Cáceres & Sonia Casal Madinabeitia (Eds.), Fragments of Meaning: Dialogues in Language, Literature and Culture (pp. 283-288). Enredars Publicaciones / UPO. ISBN: 978-84-09-71143-7.
This publication is part of the grant PID2022-137881NB-I00, funded by MCIN/AEI/
10.13039/501100011033 and, by “ERDF A way of making Europe” by the “European Union”.
Ebook chapter published Open Access. Download available at publisher's site: https://hdl.handle.net/10433/24423

In the work of Cynthia Cruz and Fran Lock, two poets and political commentators from working class backgrounds, trauma is conceived as an inevitability for the always poor, but also a constant psychic threat for the socially mobile. Both also make links between poverty and being working class. Although poverty is rarely conceptualised in class terms, poverty has always been a class issue. Working class histories have inevitably been overshadowed by the spectre of poverty and destitution. The paper considers the role of neoliberalism in both the pathologizing of the poor, and the increasing immiseration of the working classes. Drawing on the work of Cruz and Lock, who make powerful links in both their poetry and prose between poverty, the flight from poverty, and trauma, and also Arline Geronimus' book on weathering, it seeks to develop a counter-narrative of poverty as traumatic that works with both personal tales and structural explanations.

La parola care non si traduce in italiano perché questa lingua
non dispone, come l’inglese, di un termine che tenga insieme
un’attività e un affetto, un lavoro e una disposizione mora-
le. Avremmo bisogno di due parole (la “cura” da una parte,
l’“attenzione” o la “sollecitudine” dall’altra) per cogliere ciò
che agli inglesi si presenta come un fenomeno unico.
Come spesso succede in filosofia, il gioco delle traduzioni
ci offre uno specchio e ci sollecita a mettere in questione
le nostre certezze. La prima questione che si pone quando si
desidera affrontare il tema delle attività di sostegno alla vita
e al benessere altrui, di presa in carico dei corpi, della psiche
e delle forme di vita vulnerabili, è quindi:
a) la necessità dell’affetto per lo svolgimento di tali attività;
da cui sorgono le due questioni complementari:
b) quella della natura degli affetti implicati nella relazione   
di care;
c) quella dell’origine degli affetti.
Traduzione dal francese di Antonio Caridi

Il volume si apre con una “cartografia” filosofico-politica del concetto
di vulnerabilità: Estelle Ferrarese prova così a spiegare il ruolo che la vulnerabilità assume nell’emersione del politico attraverso differenti modalità
della sua rimozione o neutralizzazione.

Research about spirituality has grown widely in the past decades and the interest in health care is also evident in Portugal. This literature review aims to identify and to characterize Portuguese theses, dissertations, and papers about spirituality in health, and to provide a systematic overview of the knowledge concerning this subject. The search was conducted in February 2017 and updated in January 2018. Four independent reviewers screened and analyzed all citations, and a total of 76 results were included. Publications started in 2002 and include master degree dissertations (n = 37), scientific papers (n = 31), and PhD theses (n = 8). Papers were published in 24 national and international journals. Most papers were psychology- and nursing-related and had a quantitative design (n = 55). Samples were mostly composed of patients living with a chronic disease (n = 20) or elderly (n = 11). The Spiritual Well-Being Questionnaire (SWBQ) was the most used tool. A multidisciplinary appro...

Depuis quelques années, nous assistons à un florilège de dispositifs vis-à-vis de l’IA : chartes, déclarations, ensemble de principes éthiques, etc. Ces structures s’inspirent directement de philosophies morales dominantes pareillement au déontologisme, ou encore à l’éthique conséquentialiste. Ainsi, la dimension éthique de certains usages de l’IA est déterminée par
ces philosophies morales dont les prémisses et les représentations qu’ils contiennent ne sont que très rarement remises en question. Il s’agira donc dans cet article de bouleverser ce que nous appelons « la saturation éthique de l’IA » en faisant appel à une théorie réellement alternative à savoir l’éthique du
care en tant qu’elle nous invite à changer de regard et à adopter de nouvelles perspectives critiques sur l’IA. Les éthiques du care marquent une rupture
nette en posant comme critère de moralité de l’action le soin apporté à autrui,
la considération de l’interdépendance du vivant et la prise en charge de la vulnérabilité comme caractère inhérent à l’espèce humaine (Brugère, 2011).
Les éthiques du care sont jugées féministes puisqu’elles mettent au cœur
du politique et de l’action collective le care comme socle du vivant, effectué traditionnellement et majoritairement par les femmes et les personnes historiquement marginalisées dans notre société, de manière gratuite ou peu reconnue (Gilligan, 2011). Nous nous poserons les questions suivantes : comment expliquer, dès lors, que les éthiques du care constituent un véritable angle mort des réflexions en éthique de l’IA ? L’IA est-elle éthique, si nous adoptons une perspective d’éthique du care ? Cette proposition est importante, car elle
permet d’une part d’élargir nos perspectives éthiques et critiques vis-à-vis
de l’IA et d’autre part, d’améliorer les politiques publiques en la matière
afin de les rendre plus justes et plus inclusives.

The combination of a feminist care ethics and pragmatism can be very effective in addressing the challenges posed by a fragmented and polarized society, not only in Slovakia but also globally. The author connects her individual experience at the level of interpersonal relations with the collective experience of fragmented and polarized Slovak society to explore the possibilities of caring for intergenerational relationships. Drawing on the concepts of care ethics-common caring practices, embodied care and caring spaces-she seeks to understand the causes and factors of paralysis in caring practices and the possibilities of overcoming it at both the micro and macro levels. The combination of philosophy and literature in teaching philosophy is presented as an alternative caring space providing cognitive, emotional and affective resources for the renewal and repair of weakened or broken caring relations.

State-building in South Korea since liberation in 1945 has seen some successes. However, from a care perspective—considering that women and families bear the primary burden of care responsibilities, the discrimination and disadvantages caregivers face both at home and in the labor market, and the reality that few are willing to engage in marriage, childbirth, or caregiving—it is challenging to evaluate the overall success of state-building in South Korea to date. This article highlights the diverse temporalities that have emerged in modern state-building in South Korea since 1945 and examines how these various temporalities serve as structural constraints on care. Amid the compressed timelines of state-building, I analyze how care is systematically overlooked, silenced, and marginalized; how it is devalued; how it is relegated to women’s and family work; and how caregivers experience discrimination and disadvantages, alongside the ideologies, norms, and socio-economic and political conditions and circumstances that contribute to these issues.

Performative care for victims of gender-based violence in Tanzania through established socio-cultural gendered policies that reinforce the disproportionate care labor that women activists carry. Women's rights activists historically sustain the care labor of protecting young girls from various forms of abuse and violence, in Tanzania, this abuse is embedded within Tanzania's constitution under the Law on Marriage Act of 1971, sections 13 and 17 that upholds the age of consent for Tanzanian girls at fourteen years or fifteen years respectively. In this chapter, I address the cost of harmful cultural or religious practices that sustain and reinforce violence against young girls in Tanzania. I explore the challenges of navigation justice in systemic heteropatriarchal societies and the exhausting but rewarding care burden of protecting young girls by women's rights activist groups or legal civil society organizations. My work adds to the voices of activists, scholars, victims, and survivors to explicitly emphasize the dangers that young girls face in societies that see children as objects for masculine domination and pleasure.

The article specifies the human being based on the respiratory cycle, referring to the etymology of the word "spirit". This word shares its root with the French word respiration ("breathing") as well as the verb "to inspire," suggesting breath and animation. Human temporality is made up of organic rhythmicity, from a weighing body that experiences itself as inscribed in timethis is the authentic meaning of the word "to exist": to come from nowhere, without time, to somewhere, at some time. This article questions the compatibility between the demand for temporal efficiency, characteristic of the modern industrial age and the technophile ideology of communication, and the "service society" which purports to be more "caring" than the industrial one. Highlighting the suppression of the passage of time characteristic of the ideology of communication, where "time" is frozen in a self-reproducing present with no past or future, the author asserts that humane care is radically incompatible with a society that subsumes humanity, inscribed in time and in need of breath, under the ideology of a perpetual present. It is precisely on the basis of what specifies the human, namely breathing and desire, that the author proposes to consider how care might be possible in an ultra-technologized world. Drawing on an imaginary of movement and inspiration/aspiration/breathing deployed in choreographic performances and practices, the author invites the reader, as Simone Weil did, to substitute rhythm for cadence, to insert slowness into speed, and to favor the flow of time in a human reality that has become unbearable by dint of "modernization". In so doing, we must reconsider head-on the fate that binds us, namely death, which no stasis in a perpetual present can eliminate, and which the metaphor of a risk of social necrosis invites us to reconsider. Accepting the passage of time, giving death back its face, is costly; but it's at this price that time can regain its humanizing value, as a sine qua non component of care.

This article juxtaposes different and conflicting temporalities as configured in the context of care and caring. Weaving together (1) an autobiographical narrative in which I share parts of my own breast cancer journey with (2) research with men employed as care workers in Australia, I attempt to get at how differentially experienced temporal densities, trajectories, and orientations can be found when receiving and giving care. The slow and deep time of experiencing sickness, and the protective, forgetful time induced by medical traumaboth often perceived as nonlinear time-, clash with the neoliberal, sped-up, linear temporality of the late-capitalist medical industrial complex; leaving care workers and cared-for squeezed between temporalities that can be, and are, at odds with each other. The theoretical framing holding my consideration of these different 'kinds' of time, is a composite of feminist care ethics scholarship, critical time studies and the literary work by the Aboriginal author and scholar Mykaela Saunders. Specifically, I draw on Saunders's short story 'Buried time', in which she connects with Aboriginal deep time and writes the abolition of colonial clock time into being. Taking a cue from Saunders narrative, I maintain that the temporalities of colonial/racial capitalism evince segmentation, fragmentation, and, ultimately, destruction. This is a mechanistic time not suitable for human and more-than-human life's flourishing (that includes living and dying as well as possible); as such, it is a temporality that stands against the relational paradigms of care theory.

Through a critical auto-ethnographic account of miscarriage and grief, I explore what it means to inherit Islam as a tradition through care-based modes of knowing. Through Muslim-feminist theorizing, I blend Quranic narratives of care with maternal lineages of Islam I have inherited through care, that not only guide how I think about care Islamically, but also, how I practice care in my relations as a Muslim. I also illustrate the value of intertextuality of care as it is experienced across lived time, and across generations, within systems of kin and the need to let go of monolithic senses of tradition, and moral epistemology, within our practice of comparative care ethics. I draw a parallel between colonial, and white-orientated modes of knowing Muslims, and Islam, and grounded care-based modes of knowing by which we come to know and inhabit our practices of Islam in caring as, and being cared for , as Muslims

Black and Latina female educators have for centuries prepared children of color to resist dehumanization, claim full citizenship, and transform oppression through culturally specific Critical Feminist Ethics of Care. In 2018, I detailed a Revolucionista Ethic of Care specific to the needs and strengths of Mexican/Mexican American (Mexicanx/a/o) youth which offers a subterraneous social justice ethic of care through the curriculum and pedagogy of four female Spanish-speaking New Mexican (Nuevomexicana) and Mexican American (Mexicana) educators. Through this land-based Chicana Feminist Testimonio Methodology, I unearth a resistant, healing Critical Feminist Ethic of Care framework for (Nuevo)Mexicana/o children and communities which enriches the field of Care scholarship through its embodied, land-based epistemologies. I explore the ways in which four (Nuevo)Mexicana educators operationalize play and humor within their Ethic of Care to 1) open access to a mythic time/space continuum wherein they may access the historical and ongoing wounds of injustice fueling them, 2) gleefully travel to students' multiple worlds, and 3) forge liminal spaces of joy for Mexicanx/a/o youth to shape futures of thriving. This work offers ancient, practiced tools of resistance and healing in this new and yet historicized moment of racialized hostility and hate against Communities of Color in the United States.

The Korean pop supergroup BTS is well-known for breaking records, winning awards, and garnering the dedication of a massive global fandom known as ARMY. Research on BTS and the fandom is emerging, articulating a need for a deeper understanding of how BTS influences ARMY. This paper draws on the concept of the ethics of care, delving into how BTS embodies care and how ARMY reflects those expressions of care. Through a detailed analysis of BTS’s content and public actions, this paper shows how BTS use their lyrics, livestreams, social media, and behind-the-scenes video content to provide care to each other, ARMY, and the world. Similarly, ARMY’s care is directed back to BTS via support for their music, as well as toward other members of ARMY by providing services to the fandom. ARMY extends its care to the world by participating in charity projects in response to BTS’s own philanthropic actions. The ethics of care acts as a lens for better understanding both BTS’s success and ARMY’s practices, showing us how fandoms can be valuable spaces for nurturing caring relationships, helping fans improve their own community, and creating opportunities to contribute to the betterment of society.

Filial piety is a central virtue of Confucian ethics and widely viewed as an important part of what it means to be(come) Chinese. Confucian scholars emphasize the cultivation of filial piety (love and respect for parents) while assuming that parental love for children is innate. But this traditional view has led to the deformation of filial piety and twisted requests for parental love in both past and present-day China. In contrast, I will argue that long-lasting parental love also requires moral eort to become a virtue and that filial piety for the modern world cannot be morally justified without this form of parental love.

This study aims at investigating Sally Rooney's short story Mr Salary (2019). The complexities around human relationships have always interested Rooney, who asserted that "there is a shared knowledge that relationship forms of the past were not actually suited for everyone" (London Review Bookshop, 2019: 16:11). This is especially true considering the "cultural moment where certainties around relationships have deteriorated slightly" (London Review Bookshop, 2019: 17:17). In this regard, my analysis will develop under two key points. The first is Rooney's depiction, in Mr Salary, of transactional relationships between the two protagonists, Sukie and Nathan, and between Sukie and her father, Frank, in the face of the economic changes brought about by the Celtic Tiger and post-Crash periods in Ireland. To make this point I will resort to the works of Barros del Río (2022), Carregal Romero ( ), among others. The second point will focus on issues related to language, silence and (hindered) communication among the characters in Mr Salary by means of Fredric Jameson's (1983) notion of schizophrenia, not in the clinical sense, but as a tool derived from cultural theory. According to Jameson, Este estudio tiene como objetivo investigar el cuento Mr Salary (2019), de Sally Rooney. Las complejidades University of Mato Grosso "'In chronic leukaemia, the cells can mature partly but not completely,' the website said. These cells may look fairly normal, but they are not.

Feminist theories of care ethics point out that vulnerability and dependence are an inherent part of caring relationships, while also noting that these aspects and the sense of inequality that stems from them invariably enable the abuse of power. At the same time, Tronto (2013) argues that the best form of care is non-hegemonic democratic care. How can care be provided in a non-hegemonic and democratic way in situations where actors are characterized by their mutual inequality and their mutual dependence and vulnerability? The author argues that equality is not sufficient for sustainable nonhegemonic care and that inequality is not necessarily connected with the abuse of power in caring relations. The responsiveness, both at the individual and institutional levels, she considers as a necessary condition for democratic care based on inclusiveness.

O padrão ortográfico e o sistema de citações e referências bibliográficas são prerrogativas de cada autor. Da mesma forma, o conteúdo de cada capítulo é de inteira e exclusiva responsabilidade de seu respectivo autor. Todos os livros publicados pela Editora Fi estão sob os direitos da Creative Commons 4.

RESUMO Comumente nos reportamos às práticas de cuidado como ações que compõem o núcleo de uma boa ação. Neste sentido, pessoas cuidadosas seriam aquelas que estariam praticando boas ações e, consequentemente, seriam boas. Difícil ou raramente avaliamos uma prática de cuidado como sendo fruto de uma ação justa. Neste artigo procuraremos problematizar os alicerces filosóficos que fundamentaram uma separação analítica entre o agir cuidadoso e a ação justa, a partir de olhares ecofeministas. Com isso, buscar-se-á refletir sobre os aspectos de gênero que não somente forjaram uma separação entre cuidado e justiça, mas também retiraram da cena da justiça o agir cuidadoso, deslocando não por acaso das teorias da justiça aspectos associados ao que se considerou e naturalizou como pertencente às "práticas femininas". Por fim, defenderemos a necessidade do cuidado para um ecofeminismo engajado como elemento fundamental para uma concepção mais alargada de justiça social, capaz de nos comprometer com as demandas de outras realidades, seres e comunidades. Palavras chave: cuidado, ecofeminismo, justiça.

RESUMO: O desenvolvimento de um projeto ético-político ecofeminista, que rompe com os padrões sistemáticos de opressões e, na dimensão propositiva, constrói relações éticas e justas em relação aos humanos, aos animais e a natureza, constitui-se, necessariamente, como um projeto interdisciplinar. Por isso, neste artigo nos propomos a pensar na construção de uma epistemologia ecofeminista, a fim de compreender como é possível 'ouvir' os animais, entender suas experiências e estabelecer relações que contribuam para o florescimento e desenvolvimento da vida dos seres de diferentes espécies. Nesse sentido, partimos da injustiça na produção do conhecimento, envolvendo as críticas feministas ao androcentrismo e ao antropocentrismo presentes nessa produção. Com base na compreensão feminista da injustiça epistêmica, traçamos em seguida os elementos centrais para uma epistemologia ecofeminista, ou seja, desenvolvemos uma concepção de justiça plural que inclua as vozes dos animais não humanos a partir da 'perspectiva dos funcionamentos', elaborada pela filósofa Maria Clara Dias.

Care has become a trend in the art field, but much of the recent curatorial focus seems to be limited to symbolic gestures through exhibitions and public programming. These efforts, however, have led to few (infra)structural changes. The need remains for bringing about fair working conditions, gender equity, and support structures for caregivers and care-receivers. In response, Sascia Bailer redefines »curatorial care« as an infrastructural practice grounded in feminist care ethics that provides »care for presence« for diverse audiences. Drawing from socially engaged curatorial and artistic practices, she offers hands-on propositions for constructing caring infrastructures and provides a micro-political roadmap for curating with care.

Ce sont les diverses tensions que suscite la notion de l’« accompagnement » qui sont au cœur des questions que pose ce dossier interdisciplinaire. Entre la vulnérabilité de la position accompagnante jusqu’aux craintes d’un abus de pouvoir de cette même position, entre l’aide active et le désengagement, entre le contrôle et le laisser-faire… qui dépend de qui, qui est au service de qui, de celui qui accompagne et de celui qui est accompagné ? Où est la vulnérabilité, et où est la dépendance ? Où est le fin mot d’une action qui, s’enroulant sur elle-même, semble toujours relancer le jeu des perspectives de l’un vers l’autre, de l’aidé vers l’aidant, du sujet vers l’objet, de l’accompagnement lui-même en voie d’accompagnement ? Donnant forme à différentes perspectives autour de ces questions, le dossier que voici est l’occasion de penser plus avant cet accompagnement dont la complexité impose, aujourd’hui, que l’on en appréhende les multiples facettes. De l’accompagnement dans le soin, dans la pensée, dans la création, le terme au centre du présent dossier se dresse ainsi lui-même comme l’accompagnateur des textes qui constituent « Accompagner : limites et possibles ». (LB, HS et CL)

http://sens-public.org/dossiers/1752

It is the many tensions brought on by the notion of “care” that constitute the beating heart of this multidisciplinary issue. Between the vulnerability inherent to the position of those who care for others and the fear of abusing the power granted by this position, between active help and disengagement, between control and laissez-faire… who depends on whom, who is of service to whom, the one who cares for or the one who is cared for? Where is vulnerability? where is dependence? Where is the bottom line of an action that, folding in on itself, always seems to rejuvenate the game of perspectives from one to the other, from the cared-for to the caretaker, from the subject to the object, from care itself tending towards care? Shaping various perspectives around these topics, this issue is an opportunity to carefully consider care, the complexity of which forces us to confront its multiples faces. Care in accompaniment, in thought, in creation; the word featured at the center of this special issue ultimately presents itself as companion to the articles that make up “Accompagner : limites et possibles”. (SP)

L'éminente préoccupation de sécurité en matière d'intelligence artificielle est à la fois incontournable et complexe. Ainsi que l’a justement relevé B. Warusfel, « la technologie génère sa propre insécurité ». À travers ses phases successives, conception, déploiement et utilisation, l’intelligence artificielle met au défi le principe même de sécurité juridique. Or, cette dernière constitue, selon la célèbre formule de Carbonnier, un besoin juridique élémentaire, presque instinctif, voire « animal », qui sous-tend l’édifice normatif tout entier. Une problématique pertinente s’impose à cet égard, à savoir : en quoi le déploiement et l'utilisation croissante de l'intelligence artificielle remettent-ils en question les fondements de la sécurité juridique, et quelles mesures peuvent être envisagées pour harmoniser le progrès de l'IA avec la préservation d'un cadre juridique fiable et protecteur ?

La présente contribution se propose d’examiner la relation entre deux dimensions inextricables de la sécurité à l’ère numérique : la sécurité juridique et la sécurité technique, de disséquer leur intersection, car l’IA et la sécurité évolueront désormais en tandem, et enfin de formuler des recommandations pour concilier le progrès technologique et son encadrement juridique. L’approche méthodologique adoptée est interdisciplinaire, puisant dans des concepts et des connaissances issus du droit, des sciences sociales et de l’informatique. L’analyse conclut que la sécurité technique ne constitue pas seulement une condition du bon fonctionnement des systèmes d’IA, mais aussi un préalable indispensable à l’établissement d’un environnement juridique sûr et prévisible, rassurant tant les utilisateurs que les législateurs.

Artificial intelligence, through its ubiquitous algorithms, recommends, authorizes, forbids, empowers, and dictates, much like law does. As such, it introduces a new type of sui generis governance, which some refer to as "algorithmic governance" or "governance by numbers." This form of tacit and automated regulation differs from traditional technical regulation and surpasses the model of legal informatics. This governance relies on three overlapping and mutually reinforcing stages. First, there is the massive collection of data (data surveillance). Then, this data is aggregated, processed, and analyzed (data mining). Finally, this processed data influences behavior and guides decisions for various purposes. These processes allow algorithms to shape individual behaviors and direct user practices.

Thus, these predictive and statistical inference algorithms become producers of norms, acting as a "source" of postmodern law. Through this, artificial intelligence introduces a normativity distinct from state legislation, resembling a form of collective action mediated by algorithms rather than a direct governance based on individual autonomy. Normativity is then thought of in terms of programming rather than legislation. Recent literature agrees on recognizing this gradual shift from political, deliberate, and vertical governance to automatic, mathematical, and horizontal governance. Some observers even claim that we have moved from a law-based democracy to an algorithm-based dictatorship, marking a rupture in how norms are constituted and imposed. Unlike state normativity, which imposes laws and regulations from the outside, algorithmic governance relies on a form of immanent and invisible normativity. This manifests through the daily interactions between the user and the self-learning algorithm.

In this paper, we offer a reflection on the role of this emerging normativity in the regulation of artificial intelligence. We will examine the essential characteristics it should take on to exercise an effective normative function, complementary to law, while addressing the critiques and limitations inherent in this form of self-regulation.

A destruição da natureza na sociedade capitalista e a invisibilização e subordinação de pessoas racializadas e mulheres nas sociedades racistas e patriarcais encontram raízes comuns, provém de uma cultura que coloca uma parede entre os seres humanos e o resto dos seres vivos. Esses grupos, assim como natureza e os animais, são objetificados, e estão sujeitos ao controle de sua reprodução. Os seres não humanos, que não se encaixam no estereótipo eurocêntrico de humanidade, e o meio ambiente são tratados como objetos à disposição do ser humano e do seu sistema para gerar lucro e benefícios próprios. Dessa forma, neste capítulo, tem-se como objetivo ampliar o escopo da discussão sobre a crise ambiental, trazendo à tona perspectivas muitas vezes subestimadas, mas que são fundamentais: o ecofeminismo decolonial e o antirracismo. Buscamos ir além das narrativas tradicionais e explorar como esses recortes essenciais desempenham um papel fundamental na configuração de novos paradigmas para lidar com os desafios ambientais que enfrentamos atualmente.

Patrice Cardot envisage l'enseignement du futur dans un contexte de transformation technologique rapide, influencé par des forces néolibérales et des contraintes financières. Il souligne que l'éducation est stratégique et que ses contenus et méthodes servent des finalités politiques évidentes. La technologisation de l'éducation, notamment par l'intelligence artificielle (IA), est vue comme un instrument performant pour atteindre ces objectifs.

Cependant, il met en garde contre les risques et défis associés à ces évolutions rapides, qui dépassent souvent le rythme des débats politiques et des cadres réglementaires. L'Union européenne et l'UNESCO jouent un rôle crucial en promouvant un écosystème éducatif numérique performant et en veillant à ce que l'application de l'IA dans l'éducation respecte les principes d'inclusion et d'équité.

P. Cardot anticipe une éducation de plus en plus assistée par la technologie, évoluant potentiellement vers une éducation algorithmique, avec des MOOCs et une IA générative plus puissante. Il appelle à une approche humaniste de l'IA pour éviter de creuser les fossés technologiques et garantir que chacun bénéficie de la révolution technologique en cours.

Plus précisément, il aborde plusieurs aspects critiques concernant l'intégration de l'intelligence artificielle (IA) dans le système éducatif et ses implications institutionnelles.

Voici quelques points clés qui pourraient nécessiter des aménagements institutionnels :
* Critique de la Numérisation de l'Éducation : Le document souligne une critique forte de la numérisation excessive dans l'éducation, soulignant que cela peut être contre-productif et ne pas répondre aux besoins pédagogiques réels. Il suggère que les institutions éducatives devraient réévaluer l'utilisation des technologies numériques et s'assurer qu'elles sont utilisées de manière judicieuse et fondée sur des preuves.
* Évaluation des Technologies Éducatives : Il est mentionné que les technologies éducatives, comme les logiciels éducatifs, n'ont pas toujours produit les résultats escomptés. Cela appelle à une évaluation plus rigoureuse et critique des outils technologiques utilisés dans l'éducation pour s'assurer qu'ils apportent une réelle valeur ajoutée.
* Formation et Compétences des Enseignants : Le document met en lumière la nécessité de former les enseignants non seulement à l'utilisation des technologies numériques, mais aussi à leur évaluation critique. Cela pourrait inclure des programmes de formation continue pour les enseignants afin qu'ils puissent intégrer efficacement les technologies dans leur enseignement.
* Protection des Données et Vie Privée : Avec l'augmentation de l'utilisation des technologies numériques, la protection des données personnelles des élèves et des enseignants devient cruciale. Les institutions doivent mettre en place des politiques strictes pour protéger ces données et assurer la confidentialité.
* Inclusion et Accessibilité : Il est essentiel de garantir que l'utilisation des technologies numériques ne crée pas de nouvelles formes d'exclusion. Les institutions doivent veiller à ce que tous les élèves aient un accès équitable aux ressources éducatives, indépendamment de leur situation socio-économique.
* Régulation et Politique de l'IA : Le document souligne la nécessité d'une régulation appropriée de l'IA dans l'éducation pour éviter les abus et les dérives potentielles. Cela pourrait inclure la mise en place de cadres éthiques et juridiques pour l'utilisation de l'IA dans les écoles.
* Éducation aux Médias et à l'Information : Il est crucial d'éduquer les élèves (et les enseignants) sur l'utilisation responsable et critique des médias numériques et de l'information, pour qu'ils puissent naviguer de manière informée et sécurisée dans l'espace numérique.
* Collaboration et Participation : Le document appelle à une collaboration accrue entre les différentes parties prenantes (enseignants, élèves, parents, décideurs politiques) pour façonner des politiques éducatives qui soient à la fois innovantes et respectueuses des valeurs éducatives fondamentales.
Ces points montrent clairement que l'intégration de l'IA et des technologies numériques dans l'éducation nécessite une approche réfléchie et bien régulée pour maximiser les bénéfices tout en minimisant les risques et les inconvénients potentiels.
Si Patrice Cardot plaide pour une intégration réfléchie et régulée de la technologie dans l'éducation, afin de maximiser ses bénéfices tout en minimisant les risques pour les élèves et la société, il en demeure pas moins sceptique quant à l'existence en France, en Europe comme dans le reste du monde se présentant toujours comme libre d'une volonté politique de véritable régulation en ce sens.

En su libro Happiness and Education (2003) Noddings ofrece pistas para repensar los objetivos de la educación y el papel que la búsqueda de la felicidad debe desempeñar entre ellos. En su análisis de las políticas educativas actuales, basadas en estándares, éstas no sólo están lejos de cumplir con sus objetivos, sino que además están lejos de cumplir con los requisitos de una democracia. Noddings llega a la conclusión de que los currículos educativos deben fomentar la búsqueda de la felicidad si quieren asegurar el cumplimiento de esta doble tarea. Para ello se apoya en los trabajos de los pragmatistas James y Dewey cuyos planteamientos ofrecen la posibilidad de superar la crítica a la crisis en la que se encuentra la educación según los términos establecidos por Arendt, en la medida en que se apoyan en la poética del espacio de Bachelard.

Despite extensive scholarly attention, the meaning of 'gender' remains contested. This dissertation advances a phenomenological Thomistic account, positing gender as the self-aware relationship between the phenomenal 'I' and its living body that is characterised by a dynamism between biological sex, the rational soul, and socio-cultural contexts. Critiquing gender essentialism and social constructivism as products of dualistic and monistic anthropologies, I argue that Edith Stein's concept of Entfaltung (unfolding) reveals gender to be an experience unique to the human person as embodied spirit, lived in tension with internal and external otherness. By synthesising Stein's phenomenology and W. Norris Clarke's metaphysics of personhood, I demonstrate how gender expression transcends solipsism, requiring engagement with intersubjective horizons. This framework not only counters Judith Butler's performative model but also offers bioethical insights for addressing gender dysphoria, advocating a relational understanding of identity rooted in MacIntyre's ethics of dependence.