Dominican University College

In this paper we discuss the place of museums in Information Science landscape and their historical role in preserving and accessing cultural heritage. Definitions of Culture, cultural heritage and more related concepts are reviewed and examined. The scope of this paper is limited to digital museums and more specifically, immersive museums. The main questions we raise are as follows: How do immersive museums, thanks to digital technologies, redefine the protection and dissemination of knowledge while addressing the socio-cultural needs for inclusion of diverse and neuro-atypical audiences? Do the new immersive mediations risk reducing the transmission of knowledge to simple communication or a spectacle, sometimes far removed from the issues of heritage preservation? Or is it an 'experience' that, while close to reality, diverges from it? The notion of 'reality' in the immersive museum may seem paradoxical: is the technological illusion of reliving the past too far removed from reality, to the point of denying a historical truth, thus inverting the initial objective of preservation and transmission?". How is it possible to assess the preservation and the accessibility of the cultural heritage, namely in museums as a knowledge space? To address these questions, we developed our methodology by analyzing two interviews with representatives from immersive museums that employ diverse technologies and techniques for comparable goals: the creation and establishment of an immersive museum. We conducted an interview with the TNMOC app immersive museum, which resulted from a collaboration between The National Museum of Computing in Milton Keynes (United Kingdom) and the company in charge of creating Version 1 of the immersive tool. The purpose is to show their relevance and evaluate the accessibility to a tangible cultural heritage and its preservation with as special focus on immersive museums. We highlight the assets, the limitations and challenges ahead.

À partir de la fin du xvie siècle, les assemblées d’États de Bourgogne, Bretagne et Languedoc ont, quoique selon des temporalités différentes, mené une politique suivie en matière de rassemblement, de protection et d’utilisation. Grâce à cette dernière, elles sont devenues détentrices d’une intelligence territoriale qui allait de pair avec l’ambition d’incarner une autorité provinciale complémentaire de la souveraineté monarchique.

Blaise Pascal, Voilà de que c’est que la foi. Textes présentés et commentés par Jean de Saint-Cheron ; préface de Jean-Luc Marion. Paris, Éditions Salvator, 2023, 13 × 20 cm, 160 p., ISBN 978-2-70672-492-3. Un article de la revue Science et Esprit (Religion et métaphysique) diffusée par la plateforme Érudit.

Claude Geffré, Dire Dieu dans l’histoire. Recueil d’articles et de textes inédits, rassemblés et édités par Bruno Demers (Cerf Patrimoines). Paris, Éditions du Cerf, 2024, 15,2 × 22,8 cm, 256 p., 28 €, ISBN 978-2-204-16243-2. Un article de la revue Science et Esprit (Religion et métaphysique) diffusée par la plateforme Érudit.

Abstract Standard views of personal identity over time often hover uneasily between the subjective, first-person dimension (e. g. psychological continuity), and the objective, third-person dimension (e. g. biological continuity) of a person’s life. Since both dimensions capture something integral to personal identity, we show that neither can successfully be discarded in favor of the other. The apparent need to reconcile subjectivity and objectivity, however, presents standard views with problems both in seeking an ontological footing of, as well as epistemic evidence for, personal identity. We contend that a fresh look at neutral monism offers a novel way to tackle these problems; counting on the most fundamental building blocks of reality to be ontologically neutral with regards to subjectivity and objectivity of personal identity. If the basic units of reality are, in fact, ontologically neutral – but can give rise to mental as well as physical events – these basic units of reality might account for both subjectivity and objectivity in personal identity. If this were true, it would turn out that subjectivity and objectivity are not conflictive dimensions of personal identity but rather two sides of the same coin.

Our presentation of Conrad-Martius’ general cosmological position has reached its conclusion. We have, along the way, expressed our occasional dissatisfaction and perplexity.

Nous sommes désormais entrés dans l’ontologie de l’inséparation. Un mouvement de fond nous a fait passer d’un univers humaniste composé d’entités séparables à un réel inséparé où tous les phénomènes devenus globalisés sont liés a priori (et non a posteriori), en intra- relation de co-évolution et de co-dépendance. Notre monde élabore une nouvelle condition d’existence, d’où la figure de l’Autre a disparu. Est-ce bien ? Est-ce mal ? Là n’est pas la question. Cela est .