Avant et plus encore après la découverte de la Constitution d'Athènes, il y a eu une querelle de l'éphébie athénienne. Ce « service militaire » de deux ans, décrit par Aristote au chapitre 42 de son manuel, est-il une création entièrement artificielle de la politique de Lycurgue (thèse de Wilamowitz) ou au contraire une institution d'origine ancienne, voire très archaïque, que les savants du XIXe siècle comparaient à la cryptie ?La querelle est aujourd'hui vieillie, et, après les découvertes et les analyses de ces trente dernières années, on se met aisément d'accord sur deux points.
Respecting the autonomy and will of people has legitimately led to strictly control the use of constraint in care activities, and promote a care ethics centred around people's needs and wills. But constraint is underlying in any action aiming at making people do something, even with their consent, especially when their ability to evaluate what is best for them may be altered. Ceaselessly present in care, this ordinary, silent constraint should not be only deemed as a necessary evil to be prevented. In contrast with this legally-based view, the paper adopts a pragmatic perspective. Leaning on minute case studies carried out at disable people's homes, the empirical section takes up some key troubling moments between caregivers and patients as trials capable of revealing 'constraint in practice': a situation of uncertainty, doubt, hesitations on the appraisal of what is happening and how to deal with it, banning any clear-cut distinction between technical gestures and moral values. Having outlined the characters of such a 'situational ethics', the authors argue in conclusion that, provided caregivers are never quits with its use, constraint is compatible with care, and assume that care theories could fruitfully support this advocacy to 'maintaining the trouble' in care practices.
In the treatise de Abstinentia that the neoplatonist Porphyry devoted to justifying abstention from foods of animal origin, there is a long quotation from Life in Greece (βίος τῆς Έλλάδος) by the Peripatetic, Dicaearchus (end of the fourth century B.C.), who was a direct disciple of Aristotle. This book is known to represent a sort of cultural history of Greek humanity from the very earliest times.In its essentials, this text tells us that the Golden Age, or age of Cronos, referred to by the poets, principally by Hesiod, in his Works and Days (from which Dicaearchus quotes verses 116–19: ‘And they had all good things, the grain-bearing earth, ζείδωρος ἂρονρα, itself produced an abundant and generous harvest, and they lived off their fields in peace and joy, amidst countless boons…’), that this marvellous epoch was perhaps a historical reality
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