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dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31240797"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/31240797/Une_D%C3%A9fense_du_Sentimentalisme_%C3%A9motions_motivations_et_valeurs"><img alt="Research paper thumbnail of Une Défense du Sentimentalisme : émotions, motivations et valeurs" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/31240797/Une_D%C3%A9fense_du_Sentimentalisme_%C3%A9motions_motivations_et_valeurs">Une Défense du Sentimentalisme : émotions, motivations et valeurs</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Thèse soutenue à l'Université Lyon 3 Jean Moulin le 21 Novembre 2016</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31240797"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31240797"><i class="fa fa-spinner 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href="https://www.academia.edu/39125146/Eprouvez_vous_des_quasi_%C3%A9motions_"><img alt="Research paper thumbnail of Eprouvez-vous des quasi-émotions ?" class="work-thumbnail" src="https://attachments.academia-assets.com/59246342/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39125146/Eprouvez_vous_des_quasi_%C3%A9motions_">Eprouvez-vous des quasi-émotions ?</a></div><div class="wp-workCard_item"><span>Eprouvez-vous des quasi-émotions ?</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Article paru dans la revue Le Ciron, éditée par les étudiants de Philosophie de l’Université Cler...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Article paru dans la revue Le Ciron, éditée par les étudiants de Philosophie de l’Université Clermont Auvergne, dans un numéro spécial consacré à l’Esthétique</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b0de73b0de477ff322ab7f659d869993" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59246342,"asset_id":39125146,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59246342/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span 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dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38903669"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38903669/Coop%C3%A9ration_%C3%A9motions_sociales_et_%C3%A9motions_collectives"><img alt="Research paper thumbnail of Coopération, émotions sociales et émotions collectives" class="work-thumbnail" src="https://attachments.academia-assets.com/59002409/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38903669/Coop%C3%A9ration_%C3%A9motions_sociales_et_%C3%A9motions_collectives">Coopération, émotions sociales et émotions collectives</a></div><div class="wp-workCard_item"><span>Implications philosophiques</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Les émotions interviennent de façon décisive dans le cours de notre existence sociale. Dans cet a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Les émotions interviennent de façon décisive dans le cours de notre existence sociale. Dans cet article, nous nous intéressons à deux modalités particulières sous lesquelles les émotions et la coopération sociale sont liées. Nous proposons d'abord de montrer comment la recherche de reconnaissance et les émotions sociales qui y sont attachées sont un motif crucial de la participation des individus à des actions coopératives risquées. Nous suggérons ensuite que des émotions collectives peuvent être attribuées de façon plausible à des groupes agents, c'est-à-dire à des groupes qui manifestent une agentivité collective.<br /><br />Emotions play a decisive role in our social existence. First, we intend to show how the search for recognition, as well as the social emotions which are linked to it, constitute a crucial motive for the participation of individuals in risky cooperative actions. Then we suggest that collective emotions can be attributed plausibly to group agents, namely groups which present a collective agency.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eeb4077f667724125b26b340379cd179" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59002409,"asset_id":38903669,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59002409/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38903669"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38903669"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38903669; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="24920072"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24920072/Les_d%C3%A9couvertes_%C3%A9motionnelles_et_les_motivations_affectives"><img alt="Research paper thumbnail of Les découvertes émotionnelles et les motivations affectives" class="work-thumbnail" src="https://attachments.academia-assets.com/45248321/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24920072/Les_d%C3%A9couvertes_%C3%A9motionnelles_et_les_motivations_affectives">Les découvertes émotionnelles et les motivations affectives</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La thèse selon laquelle les émotions pourraient être « correctes » ou « appropriées » a reçu dans...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">La thèse selon laquelle les émotions pourraient être « correctes » ou « appropriées » a reçu dans la philosophie contemporaine deux interprétations distinctes. Selon la première, nos émotions sont correctes lorsqu'elles représentent des valeurs qui existent indépendamment de notre perspective subjective sur le monde, de sorte qu'elles pourraient ainsi nous amener à découvrir ces valeurs. Selon la seconde interprétation, nos émotions sont correctes lorsqu'elles sont congruentes avec notre perspective évaluative subjective, et par conséquent, avec nos attachements affectifs et nos motivations d'arrière-plan. Dans cet article, je m'efforce de défendre cette seconde interprétation, en soutenant que la première repose sur une compréhension lacunaire des mécanismes à l'oeuvre dans les découvertes émotionnelles. Je tente ensuite de proposer un critère de correction qui soit suffisamment libéral pour prendre en charge la pluralité des motivations qui peuvent être impliquées dans nos épisodes émotionnels.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e75d8478d0e22180e4b9ba3a35d5fc65" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45248321,"asset_id":24920072,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45248321/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24920072"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24920072"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24920072; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="24919680"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24919680/Le_sentimentalisme_%C3%A9cossais_et_le_probl%C3%A8me_de_la_normativit%C3%A9_morale"><img alt="Research paper thumbnail of Le sentimentalisme écossais et le problème de la normativité morale" class="work-thumbnail" src="https://attachments.academia-assets.com/45247918/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24919680/Le_sentimentalisme_%C3%A9cossais_et_le_probl%C3%A8me_de_la_normativit%C3%A9_morale">Le sentimentalisme écossais et le problème de la normativité morale</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Il est courant de parler d'une tradition écossaise du « sens moral », ou bien du courant « sentim...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Il est courant de parler d'une tradition écossaise du « sens moral », ou bien du courant « sentimentaliste », en rappelant que Hutcheson, Hume et Smith (et avant eux, leur père spirituel anglais, Shaftesbury) partageaient un même « programme théorique », reposant sur une opposition franche au rationalisme moral, et sur l'idée que la nature humaine serait intrinsèquement bienveillante 1 . Ce regroupement sous une même bannière ne devrait cependant pas nous conduire à oblitérer des querelles de fond importantes entre les différents protagonistes de cette tradition. Ainsi, tandis que Hutcheson, à la suite de Shaftesbury, pense que l'on peut rendre compte de nos évaluations morales en postulant l'existence d'un « sens moral », Hume et Smith soutiennent que ce concept n'a aucune valeur explicative, et que nos jugements moraux sont mieux expliqués à partir de notre propension à « sympathiser » avec les sentiments d'autrui 2 . Alors que les premiers conçoivent le sens moral comme un organe naturel de perception morale, les seconds soutiennent que nos évaluations morales sont générées essentiellement par nos interactions sociales et affectives. Par ailleurs, l'acharnement que Hutcheson consacre à démontrer l'existence d'un sens moral le conduit à privilégier une approche descriptive de nos pratiques évaluatives qui laisse dans l'obscurité les enjeux normatifs de sa théorie, et cela tend à trivialiser cette dernière dans une large mesure.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bbb0a8822f4f93674e119200447c929f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45247918,"asset_id":24919680,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45247918/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24919680"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24919680"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24919680; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24919680]").text(description); $(".js-view-count[data-work-id=24919680]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24919680; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24919680']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="11801920"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11801920/Les_%C3%A9motions_et_les_promesses_du_nativisme_moral_Une_cartographie_du_d%C3%A9bat_contemporain_Introduction"><img alt="Research paper thumbnail of Les émotions et les promesses du nativisme moral. Une cartographie du débat contemporain_Introduction " class="work-thumbnail" src="https://attachments.academia-assets.com/37215615/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11801920/Les_%C3%A9motions_et_les_promesses_du_nativisme_moral_Une_cartographie_du_d%C3%A9bat_contemporain_Introduction">Les émotions et les promesses du nativisme moral. Une cartographie du débat contemporain_Introduction </a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">LES RECHERCHES PORTANT SUR LE NATIVISME MORAL constituent un champ à la fois fascinant et en perp...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">LES RECHERCHES PORTANT SUR LE NATIVISME MORAL constituent un champ à la fois fascinant et en perpétuelle expansion, dont il est difficile de donner une image fidèle en raison de son éclatement. Là où certains philosophes et psychologues soutiennent que la moralité constitue un avantage adaptatif, comme tel retenu par la sélection, d'autres plus modestement affirment qu'elle constitue essentiellement un trait développemental robuste face aux pressions environnementales 2 . Certains soutiennent que nous sommes pourvus de principes moraux plutôt rigides, d'autres d'intuitions morales propres à des domaines typiques, mais qui peuvent largement être influencées par notre environnement. Quelques-uns, enfin, se contentent de postuler l'existence d'un mécanisme minimal d'acquisition des normes morales. Enfin, il est pour le moins difficile, sinon impossible, de trouver un consensus sur la question de savoir en quoi consiste ladite moralité. S'agit-il d'une simple faculté de juger ou d'une disposition comportementale ? Consiste-t-elle à pouvoir manipuler des concepts moraux complexes, ou bien à pouvoir adopter des comportements de coopération ?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="197020f45df5fe71179b284fc680ac70" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37215615,"asset_id":11801920,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37215615/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11801920"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11801920"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11801920; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11801920]").text(description); $(".js-view-count[data-work-id=11801920]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11801920; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11801920']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "197020f45df5fe71179b284fc680ac70" } } $('.js-work-strip[data-work-id=11801920]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11801920,"title":"Les émotions et les promesses du nativisme moral. 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Toujours selon le rationalisme, les jugements moraux représentent des faits moraux objectifs, et de tels faits constituent les raisons que nous avons d'agir d'une manière plutôt que d'une autre. Par opposition, le sentimentalisme aura tendance à insister sur le fait que les jugements moraux se fondent avant tout sur nos états affectifs et conatifs. Comme l'a souligné Shaun Nichols, une constante de la tradition sentimentaliste est ainsi d'avoir souvent prétendu proposer une théorie du jugement moral plus « naturaliste », c'est-à-dire plus proche des faits empiriques que celle qui est généralement endossée par les rationalistes 1 . Dans cet esprit, Nichols a luimême entrepris de souligner les faiblesses du rationalisme en identifiant deux revendications qui sont selon lui couramment partagées par les rationalistes. La première revendication est conceptuelle. Selon celle-ci, « c'est une vérité conceptuelle qu'une exigence morale est une raison d'agir » 2 . Il serait alors tout simplement contraire à la raison d'être amoral. Une telle revendication ne repose en rien sur des observations empiriques, mais dépend seulement de l'étude a priori de nos concepts moraux. La deuxième revendication du rationalisme est une thèse empirique, selon laquelle les jugements moraux dérivent de notre raison. Autrement dit, les capacités psychologiques qui nous permettent de formuler des jugements moraux sont des capacités rationnelles. Si je suis une créature rationnelle, alors je suis également une créature capable de formuler et de comprendre des jugements moraux. Dans le troisième chapitre de Sentimental rules, Nichols a entrepris de réfuter ces deux revendications du rationalisme moral en les confrontant aux problèmes conceptuels et empiriques posés par la psychopathie. Il s'est appuyé pour cela d'un côté sur une étude de philosophie expérimentale qu'il a réalisée 3 , et d'un autre côté sur les données de la psychologie morale. J'essaierai ici de restituer l'argumentation de Nichols, qui constitue à cet égard un fragment du projet plus général de « naturaliser » le sentimentalisme, en s'efforçant de répondre à des questions classiques de métaéthique à partir de matériaux empiriques, et de faits objectifs.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e030a6f5de63776476910c0590a6f3c4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45248136,"asset_id":11801997,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45248136/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11801997"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11801997"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11801997; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="11801914"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11801914/Durkheim_les_%C3%A9motions_et_la_constitution_du_social_quelle_place_accorder_%C3%A0_la_contagion_affective_"><img alt="Research paper thumbnail of Durkheim, les émotions et la constitution du social : quelle place accorder à la contagion affective ?" class="work-thumbnail" src="https://attachments.academia-assets.com/37215598/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11801914/Durkheim_les_%C3%A9motions_et_la_constitution_du_social_quelle_place_accorder_%C3%A0_la_contagion_affective_">Durkheim, les émotions et la constitution du social : quelle place accorder à la contagion affective ?</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La place qu'il faudrait assigner à Durkheim au sein d'une sociologie des émotions est loin d'alle...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">La place qu'il faudrait assigner à Durkheim au sein d'une sociologie des émotions est loin d'aller de soi 1 . Si Durkheim évoque les émotions ou les sentiments, c'est généralement pour en proposer des comptes-rendus phénoménologiquesprincipalement dans le cas des émotions ritualisées -mais c'est le plus souvent pour expliquer l'influence du social sur les phénomènes affectifs. Ainsi, les émotions apparaissent dans les textes à la marge, comme des exemples paradigmatiques de ce que l'activité sociale produit chez les individus. De là une deuxième difficulté, qui tient à ce que la conception durkheimienne des émotions demeure opaque, Durkheim analysant des phénomènes assez hétéroclites comme les rites de deuil, l'évolution des sentiments de solidarité, ou l'effervescence d'un mouvement de foule. De plus, Durkheim distingue rarement les émotions et les sentiments, et peut parler aussi bien d'un sentiment collectif de sécurité que d'une émotion d'angoisse liée à la désorganisation des structures sociales. Il serait donc délicat et peut-être inapproprié méthodologiquement de nous pencher dans cette étude sur les seules émotions, au détriment des sentiments. Enfin, s'ajoute à cela une troisième difficulté, qui vient du fait que Durkheim avoisine souvent une position constructiviste en ce qui concerne les émotions, mais qu'il ne partage jamais complètement les analyses constructivistes telles qu'elles ont pu se formuler au cours des trente dernières années. Il faudrait donc cerner également l'originalité de la conception durkheimienne des émotions en regard de ces analyses constructivistes contemporaines. Or, il semblerait que cette originalité tienne notamment au fait que les émotions collectives ont partie liée, chez Durkheim, avec les représentations collectives. La promotion de ce concept de</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="38332e20bd8e4b9ea76cec774843ad75" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37215598,"asset_id":11801914,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37215598/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11801914"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11801914"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11801914; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="11802113"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11802113/La_construction_sociale_des_%C3%A9motions_enjeux_conceptuels_et_limites_d_une_hypoth%C3%A8se"><img alt="Research paper thumbnail of La construction sociale des émotions : enjeux conceptuels et limites d’une hypothèse" class="work-thumbnail" src="https://attachments.academia-assets.com/37215746/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11802113/La_construction_sociale_des_%C3%A9motions_enjeux_conceptuels_et_limites_d_une_hypoth%C3%A8se">La construction sociale des émotions : enjeux conceptuels et limites d’une hypothèse</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">L'idée de construction sociale incarne de manière emblématique la manière dont nous rapportons th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">L'idée de construction sociale incarne de manière emblématique la manière dont nous rapportons théoriquement nos vies à des formes de fictions pratiques. En effet, la fiction désigne une construction, dont on peut présumer qu'elle n'a aucun corrélat dans la réalité. C'est une idée sans idéat, sans objet réel. Les constructions sociales paraissent ainsi relever du régime de la fiction dans la mesure où elles reposent sur des croyances qui sont comme fabriquées par les échanges sociaux et les institutions, de manière souvent indirecte et involontaire. Cette thématique de la construction sociale est particulièrement prégnante dans le domaine des émotions, puisque une grande partie de nos émotions relèvent de comportements qui sont façonnés par nos interactions, comme si notre vie affective dépendait essentiellement de notre vie sociale. C'est en effet un constat trivial que pour des sociétés différentes, les mêmes causes ne déclenchent pas les mêmes émotions, que les mêmes émotions ne s'expriment pas de la même manière, ou encore que nous ne valorisons pas les mêmes émotions. Bien plus, il se pourrait que certaines émotions présentes dans telle ou telle culture nous soient à jamais étrangères.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0067ab8beede37d4732e5950e4252d24" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37215746,"asset_id":11802113,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37215746/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11802113"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11802113"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11802113; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Chapters" id="Chapters"><h3 class="profile--tab_heading_container">Chapters by Samuel Lepine</h3></div><div class="js-work-strip profile--work_container" data-work-id="34936798"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34936798/Les_%C3%A9motions_entr%C3%A9e_Grand_Public_de_lEncyclop%C3%A9die_Philosophique_en_ligne_"><img alt="Research paper thumbnail of Les émotions (entrée "Grand Public" de l'Encyclopédie Philosophique en ligne)" class="work-thumbnail" src="https://attachments.academia-assets.com/54798570/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34936798/Les_%C3%A9motions_entr%C3%A9e_Grand_Public_de_lEncyclop%C3%A9die_Philosophique_en_ligne_">Les émotions (entrée "Grand Public" de l'Encyclopédie Philosophique en ligne)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Les émotions ont souvent été regardées de façon ambigüe par les philosophes. Elles ont parfois ét...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Les émotions ont souvent été regardées de façon ambigüe par les philosophes. Elles ont parfois été dépréciées, notamment parce qu'on les soupçonne couramment de perturber le fonctionnement optimal de notre raison. Il nous arrive en effet de penser que nos émotions nous conduisent à agir bêtement, comme lorsque la colère nous pousse à crier sur notre entourage de façon excessive, ou lorsque la peur nous paralyse alors que l'on aimerait avoir la force de réagir face à la situation que nous rencontrons. D'un autre côté, certains auteurs ont également admis que les émotions jouaient un rôle crucial dans notre capacité à évaluer la valeur des objets et des personnes qui nous entourent. Même les émotions désagréables comme la tristesse, le dégoût, ou la peur semblent attirer notre attention sur des choses importantes pour nous. Il s'agira donc, dans cette entrée, de mettre en avant les différents rôles que les émotions sont susceptibles de jouer dans notre vie. La première section s'efforcera de distinguer le concept d'émotion d'autres notions voisines, comme les sentiments ou les passions, afin de cerner sa spécificité. La deuxième section s'attardera sur les rapports que les émotions entretiennent avec la raison.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="611ede61e75c7c0836d05a5821797845" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54798570,"asset_id":34936798,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54798570/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34936798"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34936798"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34936798; 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Dans cet a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Les émotions interviennent de façon décisive dans le cours de notre existence sociale. Dans cet article, nous nous intéressons à deux modalités particulières sous lesquelles les émotions et la coopération sociale sont liées. Nous proposons d'abord de montrer comment la recherche de reconnaissance et les émotions sociales qui y sont attachées sont un motif crucial de la participation des individus à des actions coopératives risquées. Nous suggérons ensuite que des émotions collectives peuvent être attribuées de façon plausible à des groupes agents, c'est-à-dire à des groupes qui manifestent une agentivité collective.<br /><br />Emotions play a decisive role in our social existence. First, we intend to show how the search for recognition, as well as the social emotions which are linked to it, constitute a crucial motive for the participation of individuals in risky cooperative actions. Then we suggest that collective emotions can be attributed plausibly to group agents, namely groups which present a collective agency.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eeb4077f667724125b26b340379cd179" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59002409,"asset_id":38903669,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59002409/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38903669"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38903669"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38903669; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="24920072"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24920072/Les_d%C3%A9couvertes_%C3%A9motionnelles_et_les_motivations_affectives"><img alt="Research paper thumbnail of Les découvertes émotionnelles et les motivations affectives" class="work-thumbnail" src="https://attachments.academia-assets.com/45248321/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24920072/Les_d%C3%A9couvertes_%C3%A9motionnelles_et_les_motivations_affectives">Les découvertes émotionnelles et les motivations affectives</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La thèse selon laquelle les émotions pourraient être « correctes » ou « appropriées » a reçu dans...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">La thèse selon laquelle les émotions pourraient être « correctes » ou « appropriées » a reçu dans la philosophie contemporaine deux interprétations distinctes. Selon la première, nos émotions sont correctes lorsqu'elles représentent des valeurs qui existent indépendamment de notre perspective subjective sur le monde, de sorte qu'elles pourraient ainsi nous amener à découvrir ces valeurs. Selon la seconde interprétation, nos émotions sont correctes lorsqu'elles sont congruentes avec notre perspective évaluative subjective, et par conséquent, avec nos attachements affectifs et nos motivations d'arrière-plan. Dans cet article, je m'efforce de défendre cette seconde interprétation, en soutenant que la première repose sur une compréhension lacunaire des mécanismes à l'oeuvre dans les découvertes émotionnelles. Je tente ensuite de proposer un critère de correction qui soit suffisamment libéral pour prendre en charge la pluralité des motivations qui peuvent être impliquées dans nos épisodes émotionnels.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e75d8478d0e22180e4b9ba3a35d5fc65" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45248321,"asset_id":24920072,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45248321/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24920072"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24920072"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24920072; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="24919680"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24919680/Le_sentimentalisme_%C3%A9cossais_et_le_probl%C3%A8me_de_la_normativit%C3%A9_morale"><img alt="Research paper thumbnail of Le sentimentalisme écossais et le problème de la normativité morale" class="work-thumbnail" src="https://attachments.academia-assets.com/45247918/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24919680/Le_sentimentalisme_%C3%A9cossais_et_le_probl%C3%A8me_de_la_normativit%C3%A9_morale">Le sentimentalisme écossais et le problème de la normativité morale</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Il est courant de parler d'une tradition écossaise du « sens moral », ou bien du courant « sentim...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Il est courant de parler d'une tradition écossaise du « sens moral », ou bien du courant « sentimentaliste », en rappelant que Hutcheson, Hume et Smith (et avant eux, leur père spirituel anglais, Shaftesbury) partageaient un même « programme théorique », reposant sur une opposition franche au rationalisme moral, et sur l'idée que la nature humaine serait intrinsèquement bienveillante 1 . Ce regroupement sous une même bannière ne devrait cependant pas nous conduire à oblitérer des querelles de fond importantes entre les différents protagonistes de cette tradition. Ainsi, tandis que Hutcheson, à la suite de Shaftesbury, pense que l'on peut rendre compte de nos évaluations morales en postulant l'existence d'un « sens moral », Hume et Smith soutiennent que ce concept n'a aucune valeur explicative, et que nos jugements moraux sont mieux expliqués à partir de notre propension à « sympathiser » avec les sentiments d'autrui 2 . Alors que les premiers conçoivent le sens moral comme un organe naturel de perception morale, les seconds soutiennent que nos évaluations morales sont générées essentiellement par nos interactions sociales et affectives. Par ailleurs, l'acharnement que Hutcheson consacre à démontrer l'existence d'un sens moral le conduit à privilégier une approche descriptive de nos pratiques évaluatives qui laisse dans l'obscurité les enjeux normatifs de sa théorie, et cela tend à trivialiser cette dernière dans une large mesure.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bbb0a8822f4f93674e119200447c929f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45247918,"asset_id":24919680,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45247918/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24919680"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24919680"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24919680; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="11801920"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11801920/Les_%C3%A9motions_et_les_promesses_du_nativisme_moral_Une_cartographie_du_d%C3%A9bat_contemporain_Introduction"><img alt="Research paper thumbnail of Les émotions et les promesses du nativisme moral. Une cartographie du débat contemporain_Introduction " class="work-thumbnail" src="https://attachments.academia-assets.com/37215615/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11801920/Les_%C3%A9motions_et_les_promesses_du_nativisme_moral_Une_cartographie_du_d%C3%A9bat_contemporain_Introduction">Les émotions et les promesses du nativisme moral. Une cartographie du débat contemporain_Introduction </a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">LES RECHERCHES PORTANT SUR LE NATIVISME MORAL constituent un champ à la fois fascinant et en perp...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">LES RECHERCHES PORTANT SUR LE NATIVISME MORAL constituent un champ à la fois fascinant et en perpétuelle expansion, dont il est difficile de donner une image fidèle en raison de son éclatement. Là où certains philosophes et psychologues soutiennent que la moralité constitue un avantage adaptatif, comme tel retenu par la sélection, d'autres plus modestement affirment qu'elle constitue essentiellement un trait développemental robuste face aux pressions environnementales 2 . Certains soutiennent que nous sommes pourvus de principes moraux plutôt rigides, d'autres d'intuitions morales propres à des domaines typiques, mais qui peuvent largement être influencées par notre environnement. Quelques-uns, enfin, se contentent de postuler l'existence d'un mécanisme minimal d'acquisition des normes morales. Enfin, il est pour le moins difficile, sinon impossible, de trouver un consensus sur la question de savoir en quoi consiste ladite moralité. S'agit-il d'une simple faculté de juger ou d'une disposition comportementale ? Consiste-t-elle à pouvoir manipuler des concepts moraux complexes, ou bien à pouvoir adopter des comportements de coopération ?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="197020f45df5fe71179b284fc680ac70" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37215615,"asset_id":11801920,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37215615/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11801920"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11801920"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11801920; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11801920]").text(description); $(".js-view-count[data-work-id=11801920]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11801920; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11801920']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "197020f45df5fe71179b284fc680ac70" } } $('.js-work-strip[data-work-id=11801920]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11801920,"title":"Les émotions et les promesses du nativisme moral. Une cartographie du débat contemporain_Introduction ","internal_url":"https://www.academia.edu/11801920/Les_%C3%A9motions_et_les_promesses_du_nativisme_moral_Une_cartographie_du_d%C3%A9bat_contemporain_Introduction","owner_id":8627712,"coauthors_can_edit":true,"owner":{"id":8627712,"first_name":"Samuel","middle_initials":null,"last_name":"Lepine","page_name":"SamuelLepine","domain_name":"uca-fr","created_at":"2014-01-26T23:50:09.148-08:00","display_name":"Samuel Lepine","url":"https://uca-fr.academia.edu/SamuelLepine"},"attachments":[{"id":37215615,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37215615/thumbnails/1.jpg","file_name":"Lepine_Nativisme_moral_Introduction.pdf","download_url":"https://www.academia.edu/attachments/37215615/download_file","bulk_download_file_name":"Les_emotions_et_les_promesses_du_nativis.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37215615/Lepine_Nativisme_moral_Introduction-libre.pdf?1428258095=\u0026response-content-disposition=attachment%3B+filename%3DLes_emotions_et_les_promesses_du_nativis.pdf\u0026Expires=1740512608\u0026Signature=DYu9qG~luo59V~uUYreHex4Oza81iSb2emdnkpYGKibleKTegkakw6761GwA02kSvd8ok1A74xmNDowKAfbeqqkzw7WwIHFYc87OaR3Jx0H92QHN4RJ2eCkwOqeabkhXpTDWz6g0nbY0qCBup8PVp2~8IzHY1qKmZxTGHNe-JyIy2GOk69rqYKnmC~3hU~vJ3QPZbaVhJ5jdrsIDrEpycQKUe91MVouKaUtPvzOCL9W8CNw9AkEpp8sdyxc9nryrScbCNleJOyVQ9NXao0vU6ggrG18yZnsa~jfTLT9jpu2EZ1Q6-2I8kNySxHt-6S9NESzVzZLXJKma82mQGVxI3g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="11801997"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11801997/Le_rationalisme_moral_face_%C3%A0_la_psychopathie"><img alt="Research paper thumbnail of Le rationalisme moral face à la psychopathie" class="work-thumbnail" src="https://attachments.academia-assets.com/45248136/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11801997/Le_rationalisme_moral_face_%C3%A0_la_psychopathie">Le rationalisme moral face à la psychopathie</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Le rationalisme moral est la théorie selon laquelle, d'une part, il existe des vérités morales, e...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Le rationalisme moral est la théorie selon laquelle, d'une part, il existe des vérités morales, et d'autre part, de telles vérités sont typiquement découvertes par la raison. Toujours selon le rationalisme, les jugements moraux représentent des faits moraux objectifs, et de tels faits constituent les raisons que nous avons d'agir d'une manière plutôt que d'une autre. Par opposition, le sentimentalisme aura tendance à insister sur le fait que les jugements moraux se fondent avant tout sur nos états affectifs et conatifs. Comme l'a souligné Shaun Nichols, une constante de la tradition sentimentaliste est ainsi d'avoir souvent prétendu proposer une théorie du jugement moral plus « naturaliste », c'est-à-dire plus proche des faits empiriques que celle qui est généralement endossée par les rationalistes 1 . Dans cet esprit, Nichols a luimême entrepris de souligner les faiblesses du rationalisme en identifiant deux revendications qui sont selon lui couramment partagées par les rationalistes. La première revendication est conceptuelle. Selon celle-ci, « c'est une vérité conceptuelle qu'une exigence morale est une raison d'agir » 2 . Il serait alors tout simplement contraire à la raison d'être amoral. Une telle revendication ne repose en rien sur des observations empiriques, mais dépend seulement de l'étude a priori de nos concepts moraux. La deuxième revendication du rationalisme est une thèse empirique, selon laquelle les jugements moraux dérivent de notre raison. Autrement dit, les capacités psychologiques qui nous permettent de formuler des jugements moraux sont des capacités rationnelles. Si je suis une créature rationnelle, alors je suis également une créature capable de formuler et de comprendre des jugements moraux. Dans le troisième chapitre de Sentimental rules, Nichols a entrepris de réfuter ces deux revendications du rationalisme moral en les confrontant aux problèmes conceptuels et empiriques posés par la psychopathie. Il s'est appuyé pour cela d'un côté sur une étude de philosophie expérimentale qu'il a réalisée 3 , et d'un autre côté sur les données de la psychologie morale. J'essaierai ici de restituer l'argumentation de Nichols, qui constitue à cet égard un fragment du projet plus général de « naturaliser » le sentimentalisme, en s'efforçant de répondre à des questions classiques de métaéthique à partir de matériaux empiriques, et de faits objectifs.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e030a6f5de63776476910c0590a6f3c4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45248136,"asset_id":11801997,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45248136/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11801997"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11801997"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11801997; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="11801914"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11801914/Durkheim_les_%C3%A9motions_et_la_constitution_du_social_quelle_place_accorder_%C3%A0_la_contagion_affective_"><img alt="Research paper thumbnail of Durkheim, les émotions et la constitution du social : quelle place accorder à la contagion affective ?" class="work-thumbnail" src="https://attachments.academia-assets.com/37215598/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11801914/Durkheim_les_%C3%A9motions_et_la_constitution_du_social_quelle_place_accorder_%C3%A0_la_contagion_affective_">Durkheim, les émotions et la constitution du social : quelle place accorder à la contagion affective ?</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">La place qu'il faudrait assigner à Durkheim au sein d'une sociologie des émotions est loin d'alle...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">La place qu'il faudrait assigner à Durkheim au sein d'une sociologie des émotions est loin d'aller de soi 1 . Si Durkheim évoque les émotions ou les sentiments, c'est généralement pour en proposer des comptes-rendus phénoménologiquesprincipalement dans le cas des émotions ritualisées -mais c'est le plus souvent pour expliquer l'influence du social sur les phénomènes affectifs. Ainsi, les émotions apparaissent dans les textes à la marge, comme des exemples paradigmatiques de ce que l'activité sociale produit chez les individus. De là une deuxième difficulté, qui tient à ce que la conception durkheimienne des émotions demeure opaque, Durkheim analysant des phénomènes assez hétéroclites comme les rites de deuil, l'évolution des sentiments de solidarité, ou l'effervescence d'un mouvement de foule. De plus, Durkheim distingue rarement les émotions et les sentiments, et peut parler aussi bien d'un sentiment collectif de sécurité que d'une émotion d'angoisse liée à la désorganisation des structures sociales. Il serait donc délicat et peut-être inapproprié méthodologiquement de nous pencher dans cette étude sur les seules émotions, au détriment des sentiments. Enfin, s'ajoute à cela une troisième difficulté, qui vient du fait que Durkheim avoisine souvent une position constructiviste en ce qui concerne les émotions, mais qu'il ne partage jamais complètement les analyses constructivistes telles qu'elles ont pu se formuler au cours des trente dernières années. Il faudrait donc cerner également l'originalité de la conception durkheimienne des émotions en regard de ces analyses constructivistes contemporaines. Or, il semblerait que cette originalité tienne notamment au fait que les émotions collectives ont partie liée, chez Durkheim, avec les représentations collectives. La promotion de ce concept de</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="38332e20bd8e4b9ea76cec774843ad75" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37215598,"asset_id":11801914,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37215598/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11801914"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11801914"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11801914; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="11802113"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11802113/La_construction_sociale_des_%C3%A9motions_enjeux_conceptuels_et_limites_d_une_hypoth%C3%A8se"><img alt="Research paper thumbnail of La construction sociale des émotions : enjeux conceptuels et limites d’une hypothèse" class="work-thumbnail" src="https://attachments.academia-assets.com/37215746/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11802113/La_construction_sociale_des_%C3%A9motions_enjeux_conceptuels_et_limites_d_une_hypoth%C3%A8se">La construction sociale des émotions : enjeux conceptuels et limites d’une hypothèse</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">L'idée de construction sociale incarne de manière emblématique la manière dont nous rapportons th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">L'idée de construction sociale incarne de manière emblématique la manière dont nous rapportons théoriquement nos vies à des formes de fictions pratiques. En effet, la fiction désigne une construction, dont on peut présumer qu'elle n'a aucun corrélat dans la réalité. C'est une idée sans idéat, sans objet réel. Les constructions sociales paraissent ainsi relever du régime de la fiction dans la mesure où elles reposent sur des croyances qui sont comme fabriquées par les échanges sociaux et les institutions, de manière souvent indirecte et involontaire. Cette thématique de la construction sociale est particulièrement prégnante dans le domaine des émotions, puisque une grande partie de nos émotions relèvent de comportements qui sont façonnés par nos interactions, comme si notre vie affective dépendait essentiellement de notre vie sociale. C'est en effet un constat trivial que pour des sociétés différentes, les mêmes causes ne déclenchent pas les mêmes émotions, que les mêmes émotions ne s'expriment pas de la même manière, ou encore que nous ne valorisons pas les mêmes émotions. Bien plus, il se pourrait que certaines émotions présentes dans telle ou telle culture nous soient à jamais étrangères.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0067ab8beede37d4732e5950e4252d24" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37215746,"asset_id":11802113,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37215746/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11802113"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11802113"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11802113; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="7548934" id="chapters"><div class="js-work-strip profile--work_container" data-work-id="34936798"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34936798/Les_%C3%A9motions_entr%C3%A9e_Grand_Public_de_lEncyclop%C3%A9die_Philosophique_en_ligne_"><img alt="Research paper thumbnail of Les émotions (entrée "Grand Public" de l'Encyclopédie Philosophique en ligne)" class="work-thumbnail" src="https://attachments.academia-assets.com/54798570/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34936798/Les_%C3%A9motions_entr%C3%A9e_Grand_Public_de_lEncyclop%C3%A9die_Philosophique_en_ligne_">Les émotions (entrée "Grand Public" de l'Encyclopédie Philosophique en ligne)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Les émotions ont souvent été regardées de façon ambigüe par les philosophes. Elles ont parfois ét...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Les émotions ont souvent été regardées de façon ambigüe par les philosophes. Elles ont parfois été dépréciées, notamment parce qu'on les soupçonne couramment de perturber le fonctionnement optimal de notre raison. Il nous arrive en effet de penser que nos émotions nous conduisent à agir bêtement, comme lorsque la colère nous pousse à crier sur notre entourage de façon excessive, ou lorsque la peur nous paralyse alors que l'on aimerait avoir la force de réagir face à la situation que nous rencontrons. D'un autre côté, certains auteurs ont également admis que les émotions jouaient un rôle crucial dans notre capacité à évaluer la valeur des objets et des personnes qui nous entourent. Même les émotions désagréables comme la tristesse, le dégoût, ou la peur semblent attirer notre attention sur des choses importantes pour nous. Il s'agira donc, dans cette entrée, de mettre en avant les différents rôles que les émotions sont susceptibles de jouer dans notre vie. La première section s'efforcera de distinguer le concept d'émotion d'autres notions voisines, comme les sentiments ou les passions, afin de cerner sa spécificité. La deuxième section s'attardera sur les rapports que les émotions entretiennent avec la raison.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="611ede61e75c7c0836d05a5821797845" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54798570,"asset_id":34936798,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54798570/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34936798"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34936798"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34936798; 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