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Journal articles on the topic 'Sensibilità sociale'

Author: Grafiati

Published: 9 March 2023

Last updated: 10 March 2023

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1

Schirò, Pietro. "Da Pietro Ellero a Enrico Ferri: la genesi della penalistica sociale." Italian Review of Legal History, no. 7 (December 22, 2021): 257–94. http://dx.doi.org/10.54103/2464-8914/16890.

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L’articolo tratta la genesi della penalistica sociale che si afferma nell’ultimo ventennio del XIX secolo, ovvero un movimento di giuristi che mostra grande sensibilità per la dimensione sociale del diritto e attribuisce un ruolo decisivo ai fattori sociali nella generazione dei crimini. Una prima parte dell’articolo si concentrerà sulla definizione della penalistica sociale e sul superamento dell’etichetta socialismo giuridico; successivamente verranno considerati i diversi contributi apportati alla penalistica sociale da Pietro Ellero e da Enrico Ferri. I due autori possono essere considerati i precursori della penalistica sociale.

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2

Paci, Deborah. ""Proudhon in esilio". La ricezione del pensiero proudhoniano negli ambienti del fuoruscitismo italiano in Francia (anni venti e trenta)." SOCIETÀ E STORIA, no. 131 (May 2011): 104–31. http://dx.doi.org/10.3280/ss2011-001004.

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L'autore intende analizzare la ricezione di Pierre-Joseph Proudhon da parte degli antifascisti italiani esuli in Francia negli anni tra le due guerre, prendendo in esame l'interpretazione del pensiero proudhoniano fornita dal sociologo russo Georges Gurvitch. Fu grazie alla mediazione di Gurvitch che fuorusciti italiani come Andrea Caffi e Silvio Trentin accolsero con favore le intuizioni proudhoniane relative al "Diritto economico". La nozione gurvitchiana di "Diritto sociale" (rielaborazione del "Diritto economico" proudhoniano) - l'unico principio normativo in grado di governare in maniera equa il corpo sociale stabilendo una condizione di equilibro all'interno del conflitto - ha suscitato una grande influenza sulla cultura antitotalitaria che gravitava intorno agli ambienti giellisti. L'autore illustra le differenti sensibilitÀ espresse dai fuorusciti a partire da un'indagine dei loro scritti rintracciando i riferimenti teorici presenti nell'opera proudhoniana e nel lavoro di Gurvitch.

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3

Vasta, Gregorio. "Le ultime volontà di suor Costanza da Pistoia." ARCHIVIO STORICO PER LA SICILIA ORIENTALE, no. 2 (December 2021): 152–58. http://dx.doi.org/10.3280/asso2020-002010.

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La trascrizione della pergamena n. 64 di questo catalogo porta in luce il testamento di una religiosa paternese del ‘300, Costanza da Pistoia, probabilmente benedettina ma vicina per vari indizi a una sensibilità francescana. La testatrice sceglie di lasciare i propri beni al doppio monastero di San Nicolò l'Arena e di Santa Maria di Licodia, confermando con questo atto di ultima volontà una sua precedente donazione allo stesso ente religioso. Il lettore che avrà la compiacenza di accostarsi al testo, potrà farsi un'idea dei legami umani intessuti fra la testatrice e il suo mondo affettivo; la sua mentalità da religiosa e le motivazioni che la guidarono nelle scelte da compiere in prossimità del trapasso; i suoi rapporti con esponenti della "terra" di Paternò e del suo territorio, ovvero sia con esponenti del ceto sociale d'appartenenza sia con quelli della sua quotidianità.

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4

Santovito, Viviana. "Verità della physis e menzogna sociale: Doktor Glas, un Übermensch fallito?" ACME 74, no. 2 (September 14, 2022): 167–80. http://dx.doi.org/10.54103/2282-0035/18666.

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Questo studio investiga quali siano i punti di contatto tra il filosofo tedesco Friedrich Nietzsche e lo scrittore svedese Hjalmar Söderberg nel romanzo di quest’ultimo Doktor Glas. L’articolo prende in esame due testi nietzschiani finora poco messi in relazione con l’opera söderberghiana, Über Wahrheit und Lüge im außermoralischen Sinne e Die fröhliche Wissenschaft, evidenziando gli influssi che il pensiero del filosofo tedesco ha esercitato sulla concezione del Doktor Glas. L’analisi prende le mosse dai concetti di menzogna e conoscenza così come formulati in Über Wahrheit und Lüge im außermoralischen Sinne e dal concetto di “morte di Dio”, identificando in quest’ultimo il crollo della metafisica nel pensiero filosofico europeo a partire dalla rivoluzione copernicana. Il saggio illustra come a questo cambiamento sia sopraggiunto lo svilupparsi di una nuova sensibilità tecnico-scientifica legata alla physis, cambiamento che vede nella figura del medico il suo massimo esponente. L’articolo mette dunque in luce come nel Doktor Glas il passaggio dalla metafisica alla physis venga rappresentato come un momento di crisi esistenziale, non avendo il medico la capacità di superare il trauma della perdita della metafisica. Quest’incapacità è causata dalla conoscenza, la quale se offre la possibilità di scoprire le menzogne usate dalla società, non consente però di trovare lo stimolo per superare la condizione di vuoto causata dalla “morte di Dio”. Söderberg fornisce dunque nel suo romanzo un’interpretazione pessimistica della crisi di Fin de siècle, inquadrando nella paralisi interiore del dottor Tyko Gabriel Glas e l’omicidio inconcludente del pastore Gregorius il fallimento del passaggio dal paradigma metafisico al paradigma della physis e l’impossibilità di superare la crisi tramite una metamorfosi nella condizione di Übermensch.

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5

D'Aprile, Gabriella. "Per una Pedagogia della fragilità." EDUCATION SCIENCES AND SOCIETY, no. 1 (June 2020): 520–30. http://dx.doi.org/10.3280/ess1-2020oa9518.

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Qual è il senso di un discorso pedagogico sulla fragilità? Quello di riflettere sulla realtà umana, nei suoi volti luminosi e oscuri, nelle sue laceranti contraddizioni, nei suoi dilemmi e nelle sue attese; quello di accogliere i valori della sensibilità e della delicatezza, della gentilezza e della dignità; quello di scoprire modi altri di "stare al mondo". Fragilità come gemmazione della vita nell'infanzia o come metamorfosi evolutiva nell'adolescenza; fragilità come marginalità e precarietà esistenziale o ombra nei meccanismi di esclusione della diversità; fragilità come vulnerabilità e liminarità nei destini di sofferenza e di disagio individuale e sociale. Intraprendere la strada di una ermeneutica pedagogica è un possibile tentativo per affermare una pedagogia della fragilità, quale dispositivo di ascolto e di dialogo con il "sentire" umano. L'autrice propone una riflessione su una categoria che si presta a molteplici attraversamenti, per un progetto pedagogico teso a valorizzare le diverse fondazioni esistenziali della soggettività in tutte le periferie umane.

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6

Lora, Antonio, Gabriella Baj, Emiliano Monzani, Barbara Panetta, and Daniele Von Morghen. "Capitolo 2: Strumenti della ricerca." Epidemiologia e psichiatria sociale. Monograph Supplement 11, S6 (December 2002): 8–14. http://dx.doi.org/10.1017/s1827433100000198.

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La valutazione della gravità e dell'esito nei servizi clinici richiede strumenti specifici, che, oltre a possedere le classiche proprietà psicometriche (riproducibilità, validità, sensibilità al cambiamento, ecc.), siano anche applicabili, cioè brevi, semplici da usare e accettabili. La scala HoNOS rappresenta uno dei primi strumenti di valutazione, sviluppati in modo specifico per essere utilizzati routinariamente nei servizi di salute mentale.Nel 1993 la Research Unit del Royal College of Psychiatrists (CRU) venne incaricata dal Ministero della Sanità inglese di sviluppare uno strumento in grado di monitorare il raggiungimento degli obiettivi, individuati nel campo della salute mentale dal libro bianco governativo “The Health of The Nation“ (uno di questi era, ad esempio, il miglioramento del funzionamento sociale nei pazienti psichiatrici). Lo strumento avrebbe dovuto essere utilizzato sia a fini gestionali che clinici. A livello gestionale avrebbe dovuto, ad esempio, quantificare l' “effectiveness” del servizio, mettendola in relazione con i costi, e monitorare gli accordi stretti tra erogatori ed acquirenti di servizi. Nell'ambito clinico avrebbe dovuto misurare la gravità del quadro psicopatologico e della situazione psicosociale degli utenti, valutare l'esito degli interventi e definire il carico degli operatori.

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D’Ambrosio, Maria, and Giovanni Laino. "Educatori come designer degli spazi perFormativi. Asili nido come ‘fabbriche' di cittadinanza e innovazione sociale." WELFARE E ERGONOMIA, no. 1 (June 2020): 39–57. http://dx.doi.org/10.3280/we2020-001005.

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Il saggio apre uno spazio di riflessione sul tema della povertà educativa attraverso una pro-posta teorica e metodologica che investe le politiche e i servizi per l'infanzia di un ruolo stra-tegico nel ridisegno di un ecosistema territoriale in grado di qualificare in chiave pedagogica gli spazi e le attività rivolte ai minori e alla genitorialità. Una qualità pedagogica che passa per i professionisti dell'educazione, quindi per la loro formazione e per la loro postura da ricercatori in situazione, e anche per una pianificazione urbanistica strategica in grado di coniugarsi con una ‘visione' di città che contenga l'idea di spazio urbano e di relativa comu-nità educante, attenta alla complessità delle dinamiche che producono diseguaglianze, mar-ginalità e le molte forme di povertà. In questo senso, e recuperando una responsabilità istitu-zionale connessa alla responsabilità di ciascun professionista, il saggio fa emergere anche quanto pensato e sperimentato nell'attuazione del progetto IRIS (Interventi per Riqualificare e Innovare la Scuola) riferito agli asili nido e ai servizi per l'infanzia del Comune di Napoli. Politiche socio-educative e politiche urbane vengono lette come strumenti per connettere e articolare in chiave pedagogica, emancipativa, trasformativa, le azioni strutturali e integrate in grado di rispondere ai bisogni dell'infanzia e al ruolo dei professionisti dell'educazione, perché proprio a partire da questi professionisti si possa nutrire e potenziare la loro capacità/necessità di partecipazione alla vita e alla costruzione-rigenerazione dei legami sociali/territoriali, in chiave di contrasto alla povertà educativa. Si tratta cioè di recuperare per le professioni socio-educative e per i decisori istituzionali e i pianificatori delle politiche e dei servizi educativi, quella ‘sensibilità' e quella operosità, e quindi quella Vita Activa, rintraccia-ta dalla Arendt (1958) come specifica della condizione umana. Una condizione, quella sensi-bile e activa, quindi altamente interattiva e partecipativa, che ciascuno è chiamato a recupe-rare e a nutrire, proprio attraverso una qualità del gesto e della pratica educante che va ben oltre gli ‘spazi' destinati all'educazione. "L'educazione non è un'isola", sosteneva Jerome Bruner (1996), e in questo senso le politiche e i servizi educativi si devono riconnettere a una più estesa e complessa cultura dell'educazione che emerge proprio dalle dinamiche urbane, sociali, culturali, e trova nello spazio extra-quotidiano dell'educativo una possibilità concreta di innovazione e di nuova traiettoria. La qualità (pedagogica) dei servizi educativi in un qua-dro istituzionale di Welfare, è dunque quella possibilità della policy di tradursi in agency e di generare innovazione sociale ovvero variazioni sul piano della povertà educativa e dei feno-meni con cui si manifesta. La qualità (pedagogica) ha necessità di prendere corpo e di farsi spazio rigenerandosi in nuove pratiche che lavorino proprio sul nesso tra corpi e spazi, e sulla loro reciproca capacità di interazione. Lo scritto è dunque attraversato da un evidente sguardo epigenetico che tiene insieme rifles-sione epistemologica e sua istanza metodologica e qualifica le pratiche educative come ‘pale-stre' di cittadinanza e di coesione sociale in chiave trasformativa e rigenerativa, sia sul piano individuale che su quello politico e delle politiche, così da far emergere la metodologia ‘em-bodied' (Bongard-Pfeifer, 2007) come approccio bio-politico al governo ‘sensibile' del ‘vivente': perché l'educazione e la politica possono insieme ridisegnare un nuovo ecosistema per il process generativo della creatura vivente/living creature (Dewey, 1934).

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8

Oppes, Mario. "La Deontologia medica all’inizio del ’900: i principi del primo Codice italiano." Medicina e Morale 52, no. 6 (December 31, 2003): 1203–12. http://dx.doi.org/10.4081/mem.2003.659.

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Il Codice di Etica e di Deontologia dell’Ordine dei medici della provincia di Sassari, pubblicato nel 1903, rappresenta il primo esempio in Italia di Codice di deontologia medica. A cento anni di distanza dalla sua promulgazione appare interessante valutare i principi in esso contenuti e confrontarli con quelli inseriti nei successivi codici. Attraverso il percorso storico della deontologia è possibile infatti comprendere il significato che essa ha avuto nel determinare i comportamenti dei medici nell’esercizio della professione, ma soprattutto si può scoprire, il vero significato da attribuire alla deontologia stessa. Infatti negli ultimi trent’anni, con l’avvento della bioetica, si è assistito ad una vera e propria crisi della deontologia che ha portato persino alla perdita di una concezione condivisa del suo significato all’interno della categoria professionale dei medici. Dall’analisi del testo del codice emerge la sottolineatura del dovere di ottenere il consenso del paziente per ogni atto operativo, inattesa per quei tempi, caratterizzati da un rapporto medico-paziente di tipo paternalistico. Vi è inoltre un ripetuto richiamo alla necessità di curare tutti i malati con lo stesso impegno, indipendentemente dalla classe sociale di appartenenza, e ciò assume particolare rilevanza se si considera che all’epoca non esisteva un servizio sanitario nazionale in grado di garantire uniformi livelli di assistenza. In gran parte del codice ci si sofferma poi ai rapporti fra colleghi e negli articoli dedicati a tale problematica si evidenzia una particolare sensibilità verso la correttezza fra professionisti, oggi decisamente disattesa, tanto che tale esigenza non trova particolari sottolineature nell’ultimo codice nazionale. Infine è significativo il richiamo esplicito a tutti gli associati al rispetto delle regole deontologiche, pena la comminazione di sanzioni disciplinari e ciò assume particolare rilevanza se si pensa che cento anni fa gli Ordini dei medici non avevano ancora ottenuto il riconoscimento giuridico, che arriverà solo nel 1910.

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9

Granier-Deferre, Carolyn. "Sensibilité visuelle prénatale." Spirale 59, no. 3 (2011): 59. http://dx.doi.org/10.3917/spi.059.0059.

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10

Caron, Pier-Olivier, Jacques Forget, and Ariane Leroux-Boudreault. "Les applications de la sensibilité sociale en contexte éducatif." Journal de Thérapie Comportementale et Cognitive 24, no. 4 (December 2014): 144–50. http://dx.doi.org/10.1016/j.jtcc.2014.07.004.

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11

Olié, E. "Quand l’environnement fait mal…" European Psychiatry 28, S2 (November 2013): 46. http://dx.doi.org/10.1016/j.eurpsy.2013.09.119.

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La présence de facteurs environnementaux précipitant le passage à l’acte suicidaire est indéniable. Cependant, seuls les sujets porteurs d’une vulnérabilité suicidaire, lorsqu’ils sont soumis à des facteurs de stress, passent à l’acte [3]. Les facteurs environnementaux sont généralement associés à une menace du statut social de l’individu. Tout comme on ressent une douleur lorsque l’intégrité physique est menacée, l’être humain perçoit une douleur lorsque son « intégrité sociale » est menacée. La douleur sociale peut être considérée comme un sous-type de douleur psychologique en lien avec une menace du besoin fondamental d’affiliation [5]. Il est probable qu’une sensibilité accrue à la douleur sociale et psychologique participe à la vulnérabilité suicidaire [4]. Par exemple, la présence d’abus dans l’enfance est fortement associée à la survenue de tentative de suicide à l’âge adulte, mais aussi à une sensibilité accrue au rejet [1] ainsi qu’une plus forte prévalence de comorbidités algiques [2]. L’étude de la perception douloureuse nécessite des travaux supplémentaires afin de favoriser la mise en place de nouvelles stratégies thérapeutiques vis-à-vis des conduites suicidaires.

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12

Maffesoli, Michel. "L’écologisation du monde social." I. Trajectoires et réseaux de significations, no. 24 (November 10, 2015): 25–32. http://dx.doi.org/10.7202/1033933ar.

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Ce texte porte sur la naturalisation du social. Ce phénomène, constant durant la modernité, a une visibilité qui tend à s’accroître durant la période postmoderne. Il s’apparente au processus d’écologisation du monde social, par lequel la nature n’est plus considérée comme objet à exploiter mais plutôt comme partenaire du processus global d’existence. Cette sensibilité particulière se traduit par une sorte de communion avec la nature et avec les autres, par la mise en commun d’expériences et d’émotions collectives et quelque peu grégaires. La naturalisation du social se diffuse dans l’ensemble du social, touchant toutes les sphères des manières de vivre : nourriture, pratiques de santé (médecines douces), sexualité, vêtement. Il s’agit bien d’une nouvelle sensibilité, qui éclipse entièrement la dichotomie classique nature-culture, objectif-subjectif, et qui invite à une perspective holiste du rapport social contemporain.

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13

Andriadi, Andriadi. "Sense and Sensibility Film: The Reflection of Social and Culture of England Society (1792-1797)." Al-Lughah: Jurnal Bahasa 8, no. 2 (September 26, 2019): 1. http://dx.doi.org/10.29300/lughah.v8i2.2359.

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Tulisan ini bertujuan untuk mengetahui: (1) sejauh mana transformasi film Sense and Sensibility karya Jane Austen merefleksikan kondisi sosial dan budaya masyarakat pada zamannya; dan (2) bagaimana penerimaan masyarakat (penonton) terhadap film ini. Penelitian menggunakan metode kualitatif (strukturalisme) dengan pendekatan sosiologi sastra. Hasil penelitian menunjukkan bahwa: (1) gambaran masyarakat Inggris pada tahun 1792-1797 tidak berbeda jauh dengan gambaran yang disuguhan film Sense and Sensibility, yaitu penerapan tradisi primogeniture. Tradidi ini memicu kaum laki-laki dan perempuan bersifat materialistis sehingga kualitas kebaikan yang dimiliki seseorang tidak akan menjadi pertimbangan yang baik pula dalam menemukan pasangan hidup karena kebiasaan masyarakat di sana menganggap uang, kedudukan, dan status sosial sebagai pertimbangan terpenting dalam mencari pasangan hidup; (2) film Sense and Sensibility memperoleh sambutan hangat oleh apresiator dari berbagai negara secara lugas sehingga dapat memberikan gambaran yang memadai mengenai ‘popularitas’ Sense and Sensibility sebagai film.

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14

Nortvedt, Per. "Sensibility and clinical understanding." Medicine, Health Care and Philosophy 11, no. 2 (October 31, 2007): 209–19. http://dx.doi.org/10.1007/s11019-007-9113-z.

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15

Mesías-Lema, José-María. "Artivism and social conscience: Transforming teacher training from a sensibility standpoint." Comunicar 26, no. 57 (October 1, 2018): 19–28. http://dx.doi.org/10.3916/c57-2018-02.

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This article incorporates research involving artivist and pedagogical curatorships (200717) that were developed by contemporary artists, university professors, students from the Faculty of Education, practising teachers and students from nursery, elementary and secondary school. It intends to showcase a series of artistic research projects financed by public institutions, facing the challenge of transforming teacher training. These contemporary artivismbased projects have been able to break academic barriers and obsolete routines in teacher training. One of the results of this experimentation has been materialised in exhibitions at renowned museums and contemporary art centres. They have managed to expand teaching models beyond the classroom space, as the emergence of the collective and the educational interest in the commons. A/r/tography was used as a research methodology that unveils the three interconnected identities of the 'artist, researcher and teacher' as the person who, in his or her teaching practice, is capable of developing a creative practice with students through experimental processes in artistic research. A/r/tography generates a learning space where educational meanings can be broken. It is in this intermediate zone of intellectual incitement that curators propose artivist projects capable of generating tactics of proximity between two apparently separate fields: art and education. Este artículo consiste en una investigación sobre comisariados de carácter artivista y pedagógico (200717) que ha sido desarrollada por artistas contemporáneos, profesores universitarios y estudiantes de la facultad de educación, docentes en activo y alumnado de infantil, primaria y secundaria. Pretende visibilizar una serie de proyectos de investigación artística financiados por instituciones públicas, con el reto de modificar la formación del profesorado. Uno de los resultados de esta experimentación se ha plasmado en exposiciones en museos y centros de arte contemporáneo de reconocido prestigio. Estos proyectos, basados en el artivismo contemporáneo, han conseguido romper las barreras académicas y las rutinas obsoletas en la formación del profesorado. Han conseguido expandir los modelos docentes más allá del espacio del aula, como emergencia de lo colectivo y del interés educativo en lo procomún. Se empleó la artografía como una metodología de investigación que desvela las tres identidades interconectadas del «artista, investigador y profesor», como aquella persona que, en su acción docente, es capaz de desarrollar una práctica creadora con su alumnado a través de procesos experimentales en la investigación artística. La artografía genera un espacio de aprendizaje para el quiebre de significados educativos. Es en esta zona intermedia de provocación intelectual, en donde los comisarios plantean proyectos artivistas capaces de generar tácticas de proximidad entre dos campos aparentemente separados, el del arte y la educación.

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16

Kim, Minzee. "Human Rights Sensibility : Beyond Hatred and Social Disintegration." Korean Journal of Sociology 54, no. 2 (May 31, 2020): 233–35. http://dx.doi.org/10.21562/kjs.2020.05.54.2.233.

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17

Milam, Erika L., Roberta L. Millstein, Angela Potochnik, and Joan E. Roughgarden. "Sex and sensibility: The role of social selection." Metascience 20, no. 2 (November 23, 2010): 253–77. http://dx.doi.org/10.1007/s11016-010-9464-6.

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18

Rinehart, Robert E. "Reliquaries and a Poetic Sensibility." Qualitative Inquiry 20, no. 5 (February 3, 2014): 653–58. http://dx.doi.org/10.1177/1077800413513742.

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19

Kaplan, Allan. "Emerging Out of Goethe." Janus Head 8, no. 1 (2005): 311–34. http://dx.doi.org/10.5840/jh20058156.

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Written by a social development practitioner, this paper applies a Goethean approach to the social sphere. The contention being that the Goethean method and understanding can be extended to working with social development processes; equally, that facilitation of social process is enhanced and deepened through a Goethean sensibility. The bulk of the paper, book ended by two obliquely apposite short stories, follows the process of a collaborative enquiry (facilitated by the author) during which participants reflected on a particular social phenomenon. The paper is an illustration of the value of the Goethean approach not only to the (social) phenomenon itself but to the sensibility of participants and groups which undertake it. It also serves to extend the realm of Goethean application into a sphere which is in desperate need of such sensibility.

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20

Howes, David. "Scent and sensibility." Culture, Medicine and Psychiatry 13, no. 1 (March 1989): 89–97. http://dx.doi.org/10.1007/bf00052683.

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21

Jaeger, C. Stephen. "L'Amour des Rois: Structure Sociale D'Une Forme de Sensibilité Aristocratique." Annales. Histoire, Sciences Sociales 46, no. 3 (June 1991): 547–71. http://dx.doi.org/10.3406/ahess.1991.278964.

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En 1187 la campagne militaire de Henri II en France s'enlisa lorsque son fils Richard Coeur de Lion, à qui il avait confié le commandement du quart de l'armée anglaise, s'éprit du roi ennemi, le jeune Philippe Auguste. Le chroniqueur Roger de Howden décrit cette relation en ces termes: (le roi de France)… l'honorait tant depuis si longtemps qu'ils mangeaient chaque jour à la même table et dans le même plat, et le soir le lit ne les séparait pas. Et le roi de France l'aimait comme son âme; et ils s'aimaient tant l'un l'autre que le roi d'Angleterre était profondément étonné par l'amour véhément qui existait entre eux.

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Molgat, Marc. "Jeunes et intervention sociale. De la prévention à la sensibilité?" Reflets: Revue d’intervention sociale et communautaire 10, no. 1-2 (2004): 10. http://dx.doi.org/10.7202/011839ar.

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Courtet, P. "La sensibilité aux stress sociaux chez les suicidants. Observation écologique." European Psychiatry 30, S2 (November 2015): S12. http://dx.doi.org/10.1016/j.eurpsy.2015.09.041.

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La démonstration de l’efficacité des soins basés sur le recontact, comme l’observation qu’un geste suicidaire suit régulièrement un événement de vie stressant, notamment dans le domaine social, suggèrent que les stress sociaux conduisant à l’exclusion sociale occupent un rôle central dans la survenue des conduites suicidaires. Les nouvelles technologies de la communication, à l’aide de Smartphones, permettent l’évaluation in vivo des patients à risque suicidaire. Non seulement, l’évaluation répétée du risque suicidaire dans l’environnement naturel du sujet n’est pas délétère pour les sujets, mais en outre, ce type d’innovation apporte des informations de grand intérêt pour suivre les séquences environnementales conduisant à la génération des idées de suicide. Ainsi, nous avons observé dans une étude d’évaluation écologique instantanée que les stress sociaux et eux-seuls, prédisent la survenue ultérieure d’idées de suicide. Ainsi, les individus vulnérables au suicide pourraient être particulièrement sensibles au stress sociaux. À ce titre, les études d’imagerie cérébrale démontrent l’existence d’anomalies cérébrales chez les suicidants lors de paradigmes d’exclusion sociale. Par ailleurs, les études récentes avancent la possibilité d’une inflammation chronique modérée dans les conduites suicidaires. Ainsi, divers marqueurs de l’inflammation, dont la CRP plasmatique et les taux de cytokines centraux et périphériques ont été associés aux conduites suicidaires. Il se trouve que les stress sociaux sont des inducteurs particulièrement puissants de cytokines pro-inflammatoires, en faisant intervenir des régions cérébrales également impliquées dans la vulnérabilité suicidaire (insula antérieure, cortex cingulaire antérieur). Nous formulons l’hypothèse que les sujets vulnérables aux conduites suicidaires présenteraient une réponse inflammatoire et algique exagérée aux stress sociaux.

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Sichelstiel, Gerhard, and Fritz Söllner. "Finite sensibility and utility functions." Social Choice and Welfare 13, no. 1 (January 1996): 25–41. http://dx.doi.org/10.1007/bf00179096.

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Afolayan, Adeshina. "Fálétí’s Philosophical Sensibility." Yoruba Studies Review 3, no. 2 (December 21, 2021): 1–10. http://dx.doi.org/10.32473/ysr.v3i2.129978.

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Let us begin with an unfortunate fact: Adébáyọ̀ Fálétí is one major writer that is hardly anthologized. The problem could not have been that he wrote in Yorùbá because Fágúnwà is far more anthologized than he is. Simon Gikandi’s edited Encyclopedia of African Literature (2003) has an entry and other multiple references to Fágúnwà. There is only one reference to Fálétí which is found in the index without any accompanying instance in the work. In Irele and Gikandi’s edited volumes, The Cambridge History of African and Caribbean Literature (2004), Fálétí only managed an appearance in the bibliography that featured four of his works—Wọn Rò Pé Wèrè Ni ́ (1965), Ọmọ Olókùn Ẹṣin (1969), Baṣòrun Gáà (1972) and Ìdààmú Páàdì Mínkáílù (1974). In the preface, Irele and Gikandi write: The scholarly interest in African orality also drew attention to the considerable body of literature in the African languages that had come into existence as a consequence of the reduction of these languages to writing, one of the enduring effects of Christian evangelization. The ancient tradition of Ethiopian literature in Ge’ez, and modern works like Thomas Mofolo’s Shaka in the Sotho language, and the series of Yorùbá novels by D. O. Fágúnwà, were thus able finally to receive the consideration they deserved. African-language literatures came to be regarded as a distinct province of the general landscape of imaginative life and literary activity on the African continent (2004, xiii). Essays 60 Adeshina Afolayan In fact, the publication of Fágúnwà’s Ògbójù Ọdẹ Nínú Igbó Ìrúnmalẹ (The ̀ Intrepid Hunter in the Forest of Spirits, 1938) made the chronology of literary events in Africa, and it misses out Fálétí’s 1965 work. In her “Literature in Yorùbá: poetry and prose; traveling theater and modern drama,” in the same volume, Karin Barber seems to redress this imbalance when she gives a place to Fálétí in her discussion of post-Fágúnwà writers. According to her, In the late 1960s and throughout the 1970s there was an explosion of literary creativity, with many new authors emerging and pioneering new styles and themes. Among the most prominent were Adébáyọ Fálétí whose ̀ Ọmọ Olókùn Ẹṣin (1969) is a historical novel dealing with a revolt against the overlordship of Ọyọ, and Ọládèjọ Òkédìjí, author of two brilliantly innovative crime thrillers (Àjà ló lẹrù, 1969, and Àgbàlagbà Akàn, 1971), as well as a more somber tragic novel of the destruction of a young boy who is relentlessly drawn into a life of crime in the underworld of Ifẹ (Atótó Arére, 1981). Notable also are Akínwùnmí Ìsòlá, whose university campus novel Ó le kú (1974) broke new ground in social setting and ambience; Afọlábí Ọlábímtán, author of several novels, including Kékeré Ẹkùn (1967), which deals with the conflicts arising from early Christian conversion in a small village, and Baba Rere! (1978), a contemporary satire on a corrupt big man; and Kólá Akínlàdé, prolific author of well-crafted detective stories such as Ta ló pa Ọmọ Ọba? (Who Killed the Prince’s Child?). These authors were all verbal stylists of a high order; they transformed the literary language, moving away from Fágúnwà’s rolling cadences to a more demotic, supple prose that successfully caught the accents of everyday life (2004, 368). While it may be misplaced to draw a comparison between Fágúnwà and Fálétí, there is a sense in which Fálétí’s demonstrates a more robust literary sensibility that goes beyond the allegorical into a realistic assessment of human relationship and sociality within the context of the Yorùbá cultural template. While Fágúnwà could not resist the influence of Christianity, and especially the allegorical motif of the journey in which humans encounter spiritual challenges (which John Bunyan’s Pilgrim Progress made popular), Fálétí is fundamentally a cultural connoisseur; a writer with a most intimate and dynamic understanding of the Yorùbá condition, especially in its conjunction with the political and sociocultural contexts of contemporary Nigeria. And we have Ọlátúndé Ọlátúnjí to thank for the deep exploration and interrogation of the fundamental poetic and literary nuances that Fálétí has left for us. In this essay, I will attempt to unearth the philosophical sensibility that undergirds Fálétí’s literary prowess, especially as demonstrated by his poems. Fálétí’s Philosophical Sensibility 61 Both the poets and the philosophers have always had one thing in common— the exploration of the possibilities that ideas and visions yield: As theoretical disciplines concerned with raising social consciousness, philosophy and literature engage in similar speculation about the good society and what is good for humanity. They influence thoughts about political currents and conditions. They can, for instance, lead the reader to critical reflections on the type of leaders suitable for a given society and on the degree of civic consciousness exercised by the people in protecting their rights. Philosophy and literature, equally, offer critical evaluation of existing and possible forms of political arrangements, beliefs and practices. In addition, they provide insights into political concepts and justification for normative judgements about politics and society. They also create awareness of possibilities for change (Okolo 2007, 1). Compared to Ọlátúnjí’s exploratory unraveling of Fálétí’s poetry, my objective is to enlist Fálétí as a poet that has not been given his due as one who is sensitive to the requirements of political philosophy and its objective of ensuring the imagination of a society that is properly ordered according to the imperatives of justice.

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O’rourke, James. "What Never Happened: Social Amnesia in Sense and Sensibility." SEL Studies in English Literature 1500-1900 54, no. 4 (2014): 773–91. http://dx.doi.org/10.1353/sel.2014.0049.

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Anderson, C. W. "Up and Out: Journalism, Social Media, and Historical Sensibility." Social Media + Society 1, no. 1 (April 29, 2015): 205630511557867. http://dx.doi.org/10.1177/2056305115578674.

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Reid, Emma, and Katherine Duffy. "A netnographic sensibility: developing the netnographic/social listening boundaries." Journal of Marketing Management 34, no. 3-4 (February 12, 2018): 263–86. http://dx.doi.org/10.1080/0267257x.2018.1450282.

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Lillard, Angeline. "Roots of Social Sensibility and Neural Function. Jay Schulkin." Quarterly Review of Biology 76, no. 3 (September 2001): 393–94. http://dx.doi.org/10.1086/394095.

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Roberts, John. "The Manufacture of Corporate Social Responsibility: Constructing Corporate Sensibility." Organization 10, no. 2 (May 2003): 249–65. http://dx.doi.org/10.1177/1350508403010002004.

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Terasawa, Yuri, Midori Shibata, Yoshiya Moriguchi, and Satoshi Umeda. "Anterior insular cortex mediates bodily sensibility and social anxiety." Social Cognitive and Affective Neuroscience 8, no. 3 (September 13, 2012): 259–66. http://dx.doi.org/10.1093/scan/nss108.

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Forsyth, Dan W. "Sibling Rivalry, Aesthetic Sensibility, and Social Structure in Genesis." Ethos 19, no. 4 (December 1991): 453–510. http://dx.doi.org/10.1525/eth.1991.19.4.02a00030.

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Vining, Joseph. "Corporate Crime and the Religious Sensibility." Punishment & Society 5, no. 3 (July 2003): 313–25. http://dx.doi.org/10.1177/1462474503005003005.

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Uttama, Choedphong. "Lucy Steele, the Mistress of Sense and Sensibility, in Jane Austen’s Sense and Sensibility." MANUSYA 19, no. 2 (2016): 1–16. http://dx.doi.org/10.1163/26659077-01902001.

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This paper interprets Jane Austen’s Sense and Sensibility (1811) in the context of the literary and social debate about “sense” and “sensibility” in the late eighteenth and early nineteenth century when the concept of sense was viewed with a suspicious eye as it might lead sensible persons to machination and manipulation; and, sensibility with a disapproving one as such it had been throughout the tradition of the anti-sentimental novel. This paper thus aims to argue that the portrayal of a female antagonist Lucy Steele who unites assumed sensibility and prudent, selfserving sense to achieve her ambitious aims shows that the novel was responsive to the belief promoted by the antisentimental works that sensibility could be feigned and used to dupe others and at the time rejected the idea that (too much) sense is a desirable quality.

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Noll, Heinz-Herbert. "La légitimité de l'inégalité sociale." Tocqueville Review 14, no. 2 (January 1993): 109–24. http://dx.doi.org/10.3138/ttr.14.2.109.

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En Allemagne, l'intérêt que porte l'opinion publique à la répartition des biens, et la sensibilité générale à l'inégalité sociale se sont nettement accrus du fait de la réunification du pays et des problèmes qu'elle pose1. Les problèmes de distribution et redistribution sont passés au cœur du débat politique et représentent désormais un fort potentiel conflictuel. Il ne s'agit pas seulement des problèmes de répartition de charges financières nouvelles au sein de la population ouest-allemande, mais aussi d'un déplacement du bien-être de l'Ouest vers l'Est, indispensable pour atteindre l'objectif qu'on s'est fixé d'une égalisation des conditions de vie entre tous les Länder de l'Allemagne réunifiée.

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Larochelle, Catherine. "Le fait religieux au Québec et au Canada : regard critique sur deux historiographies récentes1." Revue d’histoire de l’Amérique française 67, no. 3-4 (April 22, 2015): 275–94. http://dx.doi.org/10.7202/1030035ar.

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Cet essai historiographique s’intéresse à deux approches de l’histoire du fait religieux au Québec s’étant développées à l’aube des années 2000 : 1) la « nouvelle sensibilité » et 2) l’histoire sociale du christianisme. D’abord, les chercheurs de la « nouvelle sensibilité » n’ont pas voulu voir dans l’histoire de l’Église catholique qu’un empêchement à la « modernité » québécoise. Quant à elle, l’histoire sociale du christianisme a voulu replacer les Églises et leurs institutions au coeur même du monde libéral. Après avoir étudié leur historiographie respective, l’article examine de façon critique ces deux tendances en les observant sous les angles de l’exigence éthique, du projet d’histoire critique et du paradigme national.

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Jespersen, Emma Sofie Brogaard. "SENSIBILITY AND SEMIO-CAPITALISM – A BODILY EXPERIENCE OF CRISIS IN URSULA ANDKJÆR OLSEN’S THE CRISIS NOTEBOOKS." Nordic Journal of Aesthetics 29, no. 60 (November 22, 2020): 140–57. http://dx.doi.org/10.7146/nja.v29i60.122845.

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In The Uprising: On Poetry and Finance (2012), Franco ‘Bifo’ Berardi unfolds a political and clinical diagnosis of contemporary society, stating that the crisis we experience today is a permanent state of absent social autonomy and political agency. This crisis is not solely economic but is caused by semio-capitalism impacting all spheres of human life, affecting sensibility in particular—the linguistic and physical-sensuous link between the individual and the world. Taking up the term sensibility as a bodily basis of experience and as an aesthetic notion, in this article I will explore the relation between individual and collective bodies, the crisis as a suspension of change, and literature, focusing on the Danish poet Ursula Andkjær Olsen’s 2017 lunatic and fragmented novel of love and economy The Crisis Notebooks, but also with reference to some of her other work(s). I argue that the bodily experience of crisis, as expressed in this novel, leads to an inhibited social sensibility but also, paradoxically, to a radical openness towards the world. With reference to the Danish literary scholar Anne Fastrup’s interpretation of French vitalism’s idea of sensibility in The Movement of Sensibility (2007), I suggest that a more ambiguous, material notion of both a constructive and a destructive sensibility is crucial for its understanding, and hence—for an understanding of the relationship between body and crisis as expressed in The Crisis Notebooks. Finally, I suggest that an aesthetic notion of sensibility can provide a prism through which relations between today’s financial mechanisms and a sociocultural experience of crisis are rendered visible—if not sensuous—and it is from here that alternatives to the crisis can be found, felt, formulated or fabulated.

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Sherwin, Susan. "Les approches féministes en bioéthique." Thème 7, no. 1 (October 25, 2007): 9–18. http://dx.doi.org/10.7202/024970ar.

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RÉSUMÉ Les approches féministes en bioéthique permettent de mettre l'accent sur des réalités souvent laissées pour compte dans les discussions officielles. Une sensibilité particulière aux situations d'oppression et aux inégalités sociales ouvre la voie à des préoccupations qui élargissent les champs d'intérêt de la bioéthique et en questionnent les prises de position tant dans le domaine médical que social. La bioéthique féministe cherche à offrir des alternatives participatives là où règne souvent une hiérarchisation désengageante et dominatrice.

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Carnevali, Barbara, and Francesca Montemaggi. "Social Sensibility. Simmel, the Senses, and the Aesthetics of Recognition." Simmel Studies 21, no. 2 (March 14, 2018): 9–39. http://dx.doi.org/10.7202/1043789ar.

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In this article, I sketch a theory of social sensibility building on Simmel’s Sociology. I focus on the sense of smell and its “distancing” function, and I develop Simmel’s insights in line with the phenomenological theory of the “oral sense” (Oralsinn). Notions like atmosphere and Stimmung allow me to shed light on the almost subliminal functioning of social evaluation: sensible inclinations pre-condition deeply social relations. In addition, I focus on the link between recognition and esteem (Anerkennung and Schätzung) in its active meaning (how we value others through our feelings) as well as in its passive meaning (how we strive to please and how the quest for recognition is part of the search for distinction). I conclude by suggesting the need for a reciprocal integration between Simmel’s and Bourdieu’s reflections.

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Phillips, B. Allyson, Stoni Fortney, and Lindsey Swafford. "College Students’ Social Perceptions Toward Individuals With Intellectual Disability." Journal of Disability Policy Studies 30, no. 1 (July 23, 2018): 3–10. http://dx.doi.org/10.1177/1044207318788891.

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The purpose of the current study was to describe the social perceptions of American college students toward individuals with intellectual disability (ID), identify factors that influence social perception, and determine if level of functioning alters one’s perception. The sample was comprised of 186 American college students. The participants completed the Attitudes Toward Intellectual Disability Questionnaire (ATTID). The ATTID measures five factors—discomfort toward ID, knowledge of capacity and rights, interaction with individuals with ID, sensibility/tenderness, and knowledge of causes. The students’ overall social perception toward ID was primarily positive for all factors except for sensibility/tenderness. More positive social perception was found among students with greater knowledge of ID and more frequent and more positive interactions with individuals with ID. In addition, social perception was significantly more negative for lower functioning than higher functioning individuals with ID. This study helped identify factors that need more attention in awareness campaigns and educational programs.

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Carson, Ronald A. "Sensibility and Rationality in Bioethics." Hastings Center Report 24, no. 3 (May 1994): 23. http://dx.doi.org/10.2307/3563393.

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Pu, Xiumei. "Turning Weapons into Flowers." Worldviews 20, no. 1 (2016): 30–47. http://dx.doi.org/10.1163/15685357-02001004.

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This essay explores the synergies between ecowomanism and Bön, a spiritual tradition that is indigenous to Tibet. It develops the concept of “ecospirituality,” a nature-inspired spiritual way of knowing and living, arguing that ecowomanism and Bön gravitate toward each other for their shared ecospiritual sensibility. This sensibility has the potential to generate and sustain possibilities for social and environment wellbeing. An examination of the ecospiritual synergies between ecowomanism and Bön can inspire new ways of knowing and help create constructive methods of making positive changes at individual, social, and environmental levels.

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Boulenger, J. P. "L'évitement de situations à caractère social : syndrome ou symptôme ?" Psychiatry and Psychobiology 2, no. 5 (1987): 360–62. http://dx.doi.org/10.1017/s0767399x0000105x.

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RésuméL’évitement de situations à caractère social définit classiquement le cadre des phobies sociales. Cependant, deux problèmes diagnostiques peuvent se poser chez de tels patients. Le premier concerne les limites existant entre ce syndrome et les troubles de la personnalité décrits sous des termes divers (personnalité évitante, anxiété d’évaluation, troubles des aptitudes sociales). Le second, est celui du diagnostic differentiel entre phobies sociales et agoraphobie, problème fréquemment rencontré en pratique et pour lequel seule une analyse cognitive précise permettra d’orienter le diagnostic. Des recherches sont en cours dans le but de vérifier l’hypothèse selon laquelle les phobies sociales relèveraient d’un mécanisme biologique distinct de celui de l’agoraphobie, mécanisme dont témoignerait une sensibilité particulière de ce syndrome aux effets thérapeutiques des IMAO.

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Tellmann, Ute. "Immunization, sensibility, and the ressentiments of finance." Finance and Society 7, no. 2 (December 13, 2021): 158–61. http://dx.doi.org/10.2218/finsoc.v7i2.6638.

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Vogl describes how digital economies and current financialization have a common genealogy that hinges on protocol and information. How should we understand the anatomy of power that governs this contemporary configuration? As argued in this review, the notion of ‘immunity’ can help illuminate the techniques of power at work in digital economies, social media, and finance.

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Dudková, Jana. "“Cool XXL”: Slovak millennial films in the context of postsocialist sensibility of Slovak cinema." Literatura i Kultura Popularna 24 (April 18, 2019): 67–81. http://dx.doi.org/10.19195/0867-7441.24.6.

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“Cool XXL”: Slovak millennial films in the context of post-socialist sensibility of Slovak cinemaThe article stems from social representations of coolness in Slovak cinema of the beginning of the new millenium and examines how these representations blur or deform the idea of continuities and discontinuities with regard to the sensibility of postsocialist Slovak cinema. The article points out the critical response of Slovak urban lifestyle films from the beginning of the new millenium and shows the transformation of its own idea of anaesthetical coolness into “festival” dramaturgy of the cycle of Slovak social dramas appearing after 2009.

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Rudman, Debbie Laliberte. "Mobilizing Occupation for Social Transformation: Radical Resistance, Disruption, and Re-Configuration: Mobiliser l'occupation pour une transformation sociale : résistance radicale, perturbation et reconfiguration." Canadian Journal of Occupational Therapy 88, no. 2 (June 2021): 96–107. http://dx.doi.org/10.1177/00084174211020836.

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Background. Given the sociopolitical roots of widening occupational, social, and health inequities, it is imperative that occupational therapy move forward in mobilizing occupation for social transformation. Purpose. Three key aims are addressed: articulating the imperative to mobilize occupation for social transformation; highlighting the political nature of occupation and occupational therapy; and providing guideposts for embracing a radical sensibility to inform moving forward in mobilizing occupation for social transformation. Key issues. Conditions of possibility within occupational therapy leave the profession ill equipped to enact social transformation. Enacting calls to mobilize occupation for social transformation requires radically reconfiguring these conditions of possibility to inform practices that resist, disrupt, and re-configure sociopolitical conditions perpetuating occupational inequities. Implications. Mobilizing occupation for social transformation holds much potential to contribute toward creating more equitable, humane societies. Realizing this potential involves committing to transforming our profession, as well as societal discourses, structures, systems, relations, and practices.

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Jewsiewicki, Bogumil. "Pour une sensibilité mais contre le monopole disciplinaire en sciences sociales." Ethnologies 23, no. 2 (2001): 91. http://dx.doi.org/10.7202/1087936ar.

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Waissman, Renée. "Le « don d'organes » : représentations sociales du corps et sensibilité religieuse (Commentaire)." Sciences sociales et santé 18, no. 1 (2000): 71–74. http://dx.doi.org/10.3406/sosan.2000.1482.

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Poręba, Marcin. "Gödel, Wittgenstein and the Sensibility of Platonism." Eidos. A Journal for Philosophy of Culture 5, no. 1 (July 15, 2021): 108–25. http://dx.doi.org/10.14394/eidos.jpc.2021.0007.

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Skinner, G. "Eighteen-Century Sensibility and the Novel. The Senses in Social Context." English 43, no. 177 (September 1, 1994): 265–70. http://dx.doi.org/10.1093/english/43.177.265.

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