Choose an application

• Reference Manager
• EndNote
• RefWorks (Direct export to RefWorks)

Un véritable guide pratique pour comprendre et lutter contre les addictions. Prises globalement, les addictions touchent en France plusieurs millions de personnes. Elles posent d'ailleurs en France et en Europe un problème de santé majeur dont les conséquences sanitaires, médicales et sociales sont nombreuses. Que vous vouliez arrêter de fumer, diminuer votre consommation d'alcool, sortir du cannabis, du jeu ou de la drogue, ce livre vous fournira tous les outils, informations et conseils nécessaires. Il vous permettra de comprendre comment votre cerveau fonctionne et que la volonté ne suffit pas toujours. Si vous comprenez les mécanismes qui vous empêchent d’avancer, vous comprendrez comment les contourner et pourrez ainsi reprendre le contrôle de votre vie. Les auteures nous présentent en 3 parties les différents outils et informations nécessaires pour que tout un chacun, quel que soit le type d'addictions dont il souffre puisse voir le bout du tunnel : Comprendre - Agir - Traiter et éviter la rechute. Compléments numériques : cahier d'exercices, audios (pleine conscience, hypnose)...

Choose an application

• Reference Manager
• EndNote
• RefWorks (Direct export to RefWorks)

There is a moral crisis visible both through the prevalence of moral nihilism (the metaethical view that nothing is morally right or wrong), and through the blatant disregard shown by society (visible through its refusal to implement existing solutions) towards the billions of individuals suffering from hunger, lack of education, oppression and other injustices. I seek to analyze how agape as a normative force may ground a mind-dependent (or ‘lived’) moral realism. Greenway, a contemporary agape author on whom I construct several of my arguments, characterizes agape as the moral reality of ‘being seized by love for all Faces’, building on Levinas. As such, I first attempt to ground moral realism in Levinas’s primordial ethics of the Face, and confront problems raised by Wolff and Ricœur: even if Levinas’s argument works on a metaethical level, can they be translated into practice? If Levinas normatively grounds responsibility to the Face, does this enable us to know which types of responses are (im)moral and affirm them as such? This is of vital importance, for if we cannot name concrete moral and immoral responses, then any theoretical success with moral realism does not help us resolve our moral crisis. I then concede Levinas’s metaphysics remains ambiguous practically. I then secondly show the links between Levinas’s thought and Greenway’s agape and focus on Greenway’s framework as it makes an explicit case for moral realism with more practical potential. But I wrestle with an issue: similarly to the theoretical/practical gap in Levinas, Greenway’s ‘moral’ (agape, being seized) does not distinguish between Faces (e.g. that of a human and that of a deer), but his ‘ethical’ (our reasoning to make decisions) does distinguish between Faces in order to make decisions. How do they relate; what does the ‘moral’ require us to do and how does it inform the ‘ethical’? If they cannot be properly linked, then any success of the ‘moral’ with moral realism will likewise not carry over to the ‘ethical,’ to concrete decisions and actions, and the moral will remain unintelligible. Moreover, Greenway believes that the ‘ethical’ should rely on the consensus of wisdom traditions throughout time and civilizations. However, this suffers from historical biases and is unhelpful when consensus is nonexistent. I attempt to resolve this by combining Greenway’s framework with other conceptions of agape in the literature as standards for the ethical. I outline an agape ethics that can be summarized as an unconditional active concern for the well-being, autonomy, and relationships of all, pursued with phronesis and the development of practical skills and agapic virtues while paying attention to particularity and empirical data. I seek to show that Greenway’s neo-Levinasian agape and this agape ethics are two sides of the same coin, and I showcase agape ethics’ practical implications via a few case studies.