This study used a partial least squares structural equation modelling (PLS-SEM) to estimate curriculum management's direct and indirect effects on university graduate programmes' viability. The study also examined the role of institutional effectiveness in mediating the nexus between the predictor and response variables. This is a correlational study with a factorial research design. The study's participants comprised 149 higher education administrators (23 Faculty Deans and 126 HODs) from two public universities in Nigeria. A structured questionnaire designed by the researchers was (...) used for data collection. The questionnaire was duly validated with an acceptable scale and item content validity indices. The dimensionality of the instrument was determined using exploratory factor analysis (EFA). Convergent validity was based on Average Variance Extracted (AVE), whereas discriminant validity was based on Fornell-Lacker criteria and the Hetero-Trait Mono-Trait (HTMT) ratio. Acceptable composite reliability estimates of internal consistency were reached for the three sub-scales. Following ethical practices, the questionnaire was physically administered to respondents and retrieved afterwards. Smart PLS (version 3.2.9) and SPSS (version 26.0) programs were used for all the statistical analyses. This study uncovered significant direct and indirect effects of curriculum management on the viability of graduate programmes. Institutional effectiveness significantly impacted graduate programmes’ viability while mediating the nexus between curriculum management and graduate programmes’ viability. Curriculum management and institutional effectiveness jointly explained a significant proportion of graduate programmes’ viability variance. The result of this study proved that graduate programmes’ viability depends, to a great extent, on how much curriculum is managed and how effective institutions are with their services. The result of this study can enable institutions seeking to run viable graduate programmes to re-evaluate their curriculum management practices and the effectiveness of their services. (shrink)

In their target article, Millum and Bromwich situate their article against a backdrop of well-documented empirical research demonstrating that many participants have variable and often poor...

:Empirical work has shown that patients and physicians have markedly divergent understandings of treatability statements in the context of serious illness. Patients often understand treatability statements as conveying good news for prognosis and quality of life. In contrast, physicians often do not intend treatability statements to convey improvement in prognosis or quality of life, but merely that a treatment is available. Similarly, patients often understand treatability statements as conveying encouragement to hope and pursue further treatment, though this may not be (...) intended by physicians. This radical divergence in understandings may lead to severe miscommunication. This paper seeks to better understand this divergence through linguistic theory—in particular, H.P. Grice’s notion of conversational implicature. This theoretical approach reveals three levels of meaning of treatability statements: the literal meaning, the physician’s intended meaning, and the patient’s received meaning. The divergence between the physician’s intended meaning and the patient’s received meaning can be understood to arise from the lack of shared experience between physicians and patients, and the differing assumptions that each party makes about conversations. This divergence in meaning raises new and largely unidentified challenges to informed consent and shared decision making in the context of serious illness, which indicates a need for further empirical research in this area. (shrink)

The new generative artificial intelligence (AI) tools, and especially the large language models (LLMs) of which ChatGPT is the most prominent example, have the potential to transform many aspects o...

El concepto de autoestima ha ido cambiando a lo largo de los tiempos. Este estudio tiene como objetivo analizar como el uso de este constructo para la investigación en salud en Brasil contribuyó a su sistematización conceptual y aplicabilidad clínica. Se trata de un estúdio descriptivo de revisión de la literatura; en el que se llegó a la conclusión de que la medición de la autoestima resultó ser eficiente en la conducción de la investigación en salud con diferentes audiencias, que (...) varían en edad, la ocupación, la relación con los perfiles sociodemográficos y de salud-enfermedad.. A concepção sobre autoestima foi mutável no transcorrer das épocas. O presente estudo teve por finalidade analisar como a utilização desse constructo pelas pesquisas em saúde no Brasil, contribuiu para sua sistematização conceitual e aplicabilidade clínica. Trata-se de um estudo descritivo de revisão teórica; no qualse concluiu que, por ter um aspecto mais avaliativo, a mensuração daautoestima mostrou-se bastante eficiente na condução de pesquisas em saúde com diferentes públicos, variando em faixa etária, ocupação, relação com variáveis sociodemográficas, e perfis de saúde-doença. The concept of self-esteem has changed throughout times. The objective of this study is analyzing how the use of this construct in health research in Brazil contributed to its conceptual systematization and clinical applicability. It is a descriptive study of bibliographic review which led to the conclusion that, by having another evaluation aspect, measuring self-esteem turned out to be very efficient in conducting the health research with different audiences that vary in age, occupation and the relation with sociodemographic and health-disease profiles. (shrink)

The new generative artificial intelligence (AI) tools, and especially the large language models (LLMs) of which ChatGPT is the most prominent example, have the potential to transform many aspects o...

In vol. xxxii of this Journal, pp. 220 ff., we published a rejoinder to Dr. L. R. Palmer's ingenious article in which he derived macte, mactare, and macula from a hypothetical verb *macio ‘to sprinkle’. We objected to this construction, holding that the traditional derivation of macte from the root of magnus was more satisfactory, and discussing in some detail the evidence brought forward by Dr. Palmer in support of his theory. Alas! Dr. Palmer has taken our criticism neither (...) kindly nor seriously, and, while accusing us in his spirited reply of using ribaldry instead of argument, he is himself rather selective in answering our objections. Both this circumstance and the fact that his article contains a number of mistaken assertions compel us to restate our case. (shrink)

In vol. xxxii of this Journal, pp. 220 ff., we published a rejoinder to Dr. L. R. Palmer's ingenious article in which he derived macte, mactare, and macula from a hypothetical verb *macio ‘to sprinkle’. We objected to this construction, holding that the traditional derivation of macte from the root of magnus was more satisfactory, and discussing in some detail the evidence brought forward by Dr. Palmer in support of his theory. Alas! Dr. Palmer has taken our criticism neither (...) kindly nor seriously, and, while accusing us in his spirited reply of using ribaldry instead of argument, he is himself rather selective in answering our objections. Both this circumstance and the fact that his article contains a number of mistaken assertions compel us to restate our case. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 36.2 (2003) 168-172 [Access article in PDF] Logic and the Art of Memory: The Quest for a Universal Language. Paolo Rossi. Trans. Stephen Clucas. Chicago: University of Chicago Press, 2000. Pp. xxviii + 333. $32.00 cloth. Of the traditional five canons of rhetoric—inventio, dispositio, elocutio, memoria, and actio—the most circuitous and fascinating history belongs to memoria. From its propulsion of Homeric lore to its grounding of (...) rhetorical invention to its exile under print culture to its recent revival in public memory studies, the promiscuous and perplexing history of memory in the West may be one of the least appreciated, and perhaps least understood, elements of rhetorical and intellectual history. The publication in 1966 of Frances Yates's highly praised The Art of Memory drew the attention of contemporary scholars to the importance of mnemotechnics to the culture of late medieval and early modern Europe. 1 Yates persuasively argued that the art of memory is an integral element of European intellectual history, one that can enrich our understanding of everything from Dominican theology to Shakespearian theater. However, six years earlier, in 1960, the Italian intellectual historian Paolo Rossi published in Italian an important precursor to Yates's work entitled Clavis Universalis: Arti Della Memoria e Logica Combinatoria da Lullo a Leibniz. The book traces the encyclopaedic and mnemotechnical traditions from Aristotle through Cicero and Raymond Lull and into the early-modern period, arguing that the art of memory provides an important antecedent to the advent of method in seventeenth-century philosophy, especially in the works of Bacon, Descartes, and Leibniz. Yates, in her preface to The Art of Memory, acknowledges her debt to Rossi's work, and now this work has been made available in English translation. Stephen Clucas's translation, under the title Logic and the Art of Memory, will no doubt stimulate and supplement research into the mnemotechnical tradition in the English-speaking world, and perhaps lead us to reconsider the relationship between philosophy and rhetoric.Rossi argues that the neglect of the mnemotechnical tradition in its Ciceronian and Lullian strands has distorted our understanding of the "new" science and philosophy of the seventeenth-century, which is often interpreted as constituting, in a Kuhnian sense, a drastic paradigm shift from a [End Page 168] Renaissance worldview that still retained occult elements. Rossi places the work of Bacon, Descartes, and Leibniz within the historical strand of the logico-encyclopaedic and mnemotechnical traditions, suggesting that these figures culminate late medieval and early modern intellectual and cultural ambitions as much as they give rise to new ones. Rossi makes his argument by providing a history of mnemotechnics from Aristotle into the fifteenth century in chapter one; by examining the fascination with encyclopaedism, combinatoria, and memory in the sixteenth century in chapters two and three; by investigating the role of artificial memory in the works of key intellectual figures in the late sixteenth and seventeenth centuries in chapters four through six; and by tracing the impulse toward universal knowledge and its connection to mnemotechnics among seventeenth-century Cartesians, Baconians, and in the work of Leibniz, in chapters seven and eight.Chapter one, after showing the pervasiveness of Renaissance mnemotechnical literature, surveys its classical and medieval antecedents in philosophy and rhetoric. Rossi argues that Aristotle's De memoria et reminiscentia, Cicero's De oratore, Quintilian's De institutione oratoria, the Rhetorica ad Herennium, and the works of Albertus Magnus and Thomas Aquinas were each important to the mnemotechnical tradition into the seventeenth century. Fourteenth- and fifteenth-century treatises on the ars memorativa and the ars predicandi, drawing on these classical and medieval theories, emphasize the importance of memory places (loci), images (imagines), and order or arrangement (dispositio) in mnemotechnics. Additionally, they intimately link the memory to the imagination, stressing the importance of exciting and stimulating the imagination in memorization. The Italian Pietro da Ravenna, for example, attributed the might of his memory to, in his own words, turning "the images of the most beautiful virgins into memory places" (22). Such imaginative mnemonic techniques were considered to... (shrink)

In the last number of years scholars have discovered many new “parallels”2 to Francis of Assisi’s Admonitions.3 In this article I will provide more new parallels that I have uncovered not only in ecclesiastical contexts, but also in non-ecclesiastical ones.4 While almost all students of Francis’ Admonitions are acquainted with the general ecclesiastical contexts, most are unfamiliar with the non-ecclesiastical contexts evidenced by Cato’s Distichs, Daniel of Beccles’ Urbanus Magnus, Egbert of Liège’s The Well-Laden Ship, the Facetus, and a (...) fourteen-volume collection of medieval proverbs. From these parallels I will argue that the Admonitions of Francis of Assisi belong to the literary genre of Conduct Literature... (shrink)

This collection of essays is a sequel to the editors' 1976 volume Studies in Nietzsche and the Classical Tradition. Philosophers, theologians, and literary historians discuss important aspects of Nietzsche's attack on Judaism and Christianity. The book contains studies of his view of biblical figures, Luther and Pascal as well as comparisons of his thought with that of Spinoza, Lessing, Heine, and Kierkegaard. Nietzsche's critique of the Old Testament, the Jewish religion of the diaspora, and historical Christianity are also investigated. Of (...) the eighteen articles included here, thirteen were prepared expressly for this volume--five were translated from German, one from French, and one from Hebrew. Contributors to this volume are: Eugen Biser, Harry Neumann, Israel Eldad, Charles Lewis, Jorg Salaquarda, Joan Stambaugh, Max L. Baeumer, Brendan Donellan, Diana Behler, Sander L. Gilman, Gerd-Gunther Grau, Josef Simon, James C. O'Flaherty, Bernd Magnus, Georges Goedert, Hans Lung, and Karl Barth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 80-83 [Access article in PDF] Response to Yiannis Miralis, "Manos Hadjidakis: The Story of an Anarchic Youth and a 'Magnus Eroticus'" Lenia Serghi Ionian University, Corfu Manos Hadjidakis and his work are like his song, "O Mythos," for they take you from reality to fantasy and bring you back again. For my generation Hadjidakis was a myth with substance, since he (...) was a real person and his work represented our reality.The first time I heard of Hadjidakis was in relation to his song, "The Children of Pireas," that won him an Oscar for Best Song in 1960-61 as the main theme of his music for the film, Never on Sunday. The first record, a 45-single in the early 1960s, aroused a strong emotional response in the youth of the time.My next and most important experience with Hadjidakis' music was in London during the International Theatre Festival in the Spring of 1964. The Art Theatre of Greece under the Direction of the acclaimed Karolos Koun gave its first performances outside Greece. They presented Aristophanes' comedy, The Birds, and the Aeschylean tragedy, The Persaes. After forty years these performances are still topics of discussion in theater and musical circles. The performance of The Birds took the audience by surprise. The strong, vivid rhythm with the superb [End Page 80] melodies and the chorus filling the stage with its movements and dance gave a new perspective to the production of ancient comedy and drama. The audience was exuberant and the clapping went on without end. It was the unveiling of a new world of music for the theater, a music which could create strong emotions.Perhaps one of the most important works of Hadjidakis is the cycle of songs, The Megalos Eroticos-Magnus Eroticus, composed in 1972 for two voices, choir, and twelve instruments. The song cycle consists of eleven songs based on the lyrics of Greek poets from antiquity till the present time, like Sappho, Euripides, Solomos, Sepheris, Gatsos, Elytis, and Kavafis. Included in the collection is the famous poem, "S'agapo" [I love you], by Myrtiotissa, one of the important women poets of the twentieth century, which according to Hadjidakis was his inspiration for writing Magnus Eroticus. As he says: I think I succeeded [in creating] a beautiful piece of work, and deeply, it belongs to her as a whole. If Magnus Eroticus belongs to somebody it belongs to the memory of Myrtiotissa.1In Magnus Eroticus the combination of lyrics and music is at the highest level of sensibility and the musical style of each song is superb. Music follows the verse to express its deepest meaning while maintaining its uniqueness. In 1973, Pantelis Voulgaris made Magnus Eroticus into a film of the same title.Without doubt Hadjidakis was one of the troubadours of love; in fact he considered himself as a tragoudopoios. Etymologically tragoudopoios comes from the words tragoudi (song) and the verb poio (make, create), and is the root of the word poieses (poetry). A tragoudopoios could be a follower of the rhapsodoi of Homer's time, or the troubadours of medieval times who created songs.In my view, the comparison made by some critics of Hadjidakis' songs with those of Schubert and Brahms is not so successful, especially for the songs written in the 50s, 60s, and 70s, songs that were very popular and represented the reality of Greek life of that period. Similarities to these composers may exist in his later work of the 80s, when his style of art song had become more sophisticated.As a person and composer, Hadjidakis himself could be considered a Magnus Eroticus. I am not sure, though, that he could be considered an anarchist, as Miralis suggests. As Hadjidakis used to say, "[P]erhaps I would have been an anarchist if I didn't have my mother." I would say he was more a lover of democracy in its wider sense.One could say, perhaps, that Hadjidakis was an anarchist in spirit... (shrink)

What is the purpose of a large academic meeting attended by hundreds or thousands of participants? What are the reasons, given current virtual conferencing technology, to hold such meetings in pers...

Some scientific categories seem to correspond to genuine features of the world and are indispensable for successful science in some domain; in short, they are natural kinds. This book gives a general account of what it is to be a natural kind and puts the account to work illuminating numerous specific examples.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 80-83 [Access article in PDF] Response to Yiannis Miralis, "Manos Hadjidakis: The Story of an Anarchic Youth and a 'Magnus Eroticus'" Lenia Serghi Ionian University, Corfu Manos Hadjidakis and his work are like his song, "O Mythos," for they take you from reality to fantasy and bring you back again. For my generation Hadjidakis was a myth with substance, since he (...) was a real person and his work represented our reality.The first time I heard of Hadjidakis was in relation to his song, "The Children of Pireas," that won him an Oscar for Best Song in 1960-61 as the main theme of his music for the film, Never on Sunday. The first record, a 45-single in the early 1960s, aroused a strong emotional response in the youth of the time.My next and most important experience with Hadjidakis' music was in London during the International Theatre Festival in the Spring of 1964. The Art Theatre of Greece under the Direction of the acclaimed Karolos Koun gave its first performances outside Greece. They presented Aristophanes' comedy, The Birds, and the Aeschylean tragedy, The Persaes. After forty years these performances are still topics of discussion in theater and musical circles. The performance of The Birds took the audience by surprise. The strong, vivid rhythm with the superb [End Page 80] melodies and the chorus filling the stage with its movements and dance gave a new perspective to the production of ancient comedy and drama. The audience was exuberant and the clapping went on without end. It was the unveiling of a new world of music for the theater, a music which could create strong emotions.Perhaps one of the most important works of Hadjidakis is the cycle of songs, The Megalos Eroticos-Magnus Eroticus, composed in 1972 for two voices, choir, and twelve instruments. The song cycle consists of eleven songs based on the lyrics of Greek poets from antiquity till the present time, like Sappho, Euripides, Solomos, Sepheris, Gatsos, Elytis, and Kavafis. Included in the collection is the famous poem, "S'agapo" [I love you], by Myrtiotissa, one of the important women poets of the twentieth century, which according to Hadjidakis was his inspiration for writing Magnus Eroticus. As he says: I think I succeeded [in creating] a beautiful piece of work, and deeply, it belongs to her as a whole. If Magnus Eroticus belongs to somebody it belongs to the memory of Myrtiotissa.1In Magnus Eroticus the combination of lyrics and music is at the highest level of sensibility and the musical style of each song is superb. Music follows the verse to express its deepest meaning while maintaining its uniqueness. In 1973, Pantelis Voulgaris made Magnus Eroticus into a film of the same title.Without doubt Hadjidakis was one of the troubadours of love; in fact he considered himself as a tragoudopoios. Etymologically tragoudopoios comes from the words tragoudi (song) and the verb poio (make, create), and is the root of the word poieses (poetry). A tragoudopoios could be a follower of the rhapsodoi of Homer's time, or the troubadours of medieval times who created songs.In my view, the comparison made by some critics of Hadjidakis' songs with those of Schubert and Brahms is not so successful, especially for the songs written in the 50s, 60s, and 70s, songs that were very popular and represented the reality of Greek life of that period. Similarities to these composers may exist in his later work of the 80s, when his style of art song had become more sophisticated.As a person and composer, Hadjidakis himself could be considered a Magnus Eroticus. I am not sure, though, that he could be considered an anarchist, as Miralis suggests. As Hadjidakis used to say, "[P]erhaps I would have been an anarchist if I didn't have my mother." I would say he was more a lover of democracy in its wider sense.One could say, perhaps, that Hadjidakis was an anarchist in spirit... (shrink)

A critical note on Christopher Bartel and Jack M. C. Kwong, ‘Pluralism, Eliminativism, and the Definition of Art’, Estetika 58 (2021): 100–113. Art pluralism is the view that there is no single, correct account of what art is. Instead, art is understood through a plurality of art concepts and with considerations that are different for particular arts. Although avowed pluralists have retained the word ‘art’ in their discussions, it is natural to ask whether the considerations that motivate pluralism should lead (...) us to abandon art talk altogether; that is, should pluralism lead to eliminativism? This paper addresses arguments both for and against this move. We ultimately argue that pluralism allows one to retain the word ‘art’, if one wants it, but only in a loose, conversational sense. The upshot of pluralism is that talk of art in general cannot be asked to do theoretical and philosophical work. (shrink)

Whistleblowing on organizational wrongdoing is becoming increasingly prevalent. What aspects of the person, the context, and the transgression relate to whistleblowing intentions and to actual whistleblowing on corporate wrongdoing? Which aspects relate to retaliation against whistleblowers? Can we draw conclusions about the whistleblowing process by assessing whistleblowing intentions? Meta-analytic examination of 193 correlations obtained from 26 samples (N = 18,781) reveals differences in the correlates of whistleblowing intentions and actions. Stronger relationships were found between personal, contextual, and wrongdoing characteristics and (...) whistleblowing intent than with actual whistleblowing. Retaliation might best be predicted using contextual variables. Implications for research and practice are discussed. (shrink)

Rarely do philosophers and scholars endeavour to examine Jesus Christ‟s teachings from the perspective of philosophy this is because it is presumed that Christ‟s teachings fall within the ambience of religion and theology.Philosophy as a discipline of study has been misunderstood and most times characterized by abstract considerations. This article titled: Jesus Christ the Philosopher:An Expose'brings out the fact that some teachings of Jesus Christ are and ought to be understood as being philosophical. The article looks at Jesus as a (...) historic person, exclusive of post-resurrection Jesus Christ which is fundamentally an issue of faith. The main objective of this work is to uncover, expose and write on the teachings of Jesus Christ which are philosophical. Certain areas of philosophy inherent in Christ teachings are in the areas of Social Philosophy viz: Leadership Philosophy, Philosophy of Peace and Conflict Resolution, Ethics and Virtue Ethics and Law. The conclusion of this article is that Jesus Christ‟s teachings are philosophical and thereby captures Jesus Christ as a philosopher. (shrink)

Exploring phenomenological philosophy as it relates to psychiatry and the social world, this book establishes a common language between psychiatrists, anti-psychiatrists, psychologists and social workers. It is an inter-disciplinary work by phenomenological philosophers, psychiatrists, and psychologists to discover the essence and foundations of social psychiatry. Using the phenomenology of Husserl as a point of departure, the meanings of empathy, interpersonal understanding, we-intentionality, ethics, citizenship and social inclusion are investigated in relation to psychopathology, nosology, and clinical research. This work, drawing upon (...) the rich classical and contemporary phenomenological tradition, touching on a broad range of thinkers such as Deleuze, Levinas, and R.D. Laing, also explicates how phenomenology is a method capable of capturing the human condition and its intricate relation to the social world and mental illness. (shrink)

Do we violate human rights when we cooperate with and impose a global institutional order that engenders extreme poverty? Thomas Pogge argues that by shaping and enforcing the social conditions that foreseeably and avoidably cause global poverty we are violating the negative duty not to cooperate in the imposition of a coercive institutional order that avoidably leaves human rights unfulfilled. This article argues that Pogge's argument fails to distinguish between harms caused by the global institutions themselves and harms caused by (...) the domestic policies of particular states and collective action problems for which collective responsibility cannot be assigned. The article also argues that his position relies on questionable factual and theoretical claims about the impact of global institutions on poverty, and about the benefits and harms of certain features of these institutions. Participation in, and benefit from, global institutions is unlikely to constitute a violation of our negative duties towards the poor. Key Words: justice • international regimes • institutions • human rights • trade. (shrink)

The close ties between modes of governing, subjectivities and critique in contemporary societies challenge the role of critical social research. The classical normative ethos of the unmasking researcher unravelling various oppressive structures of dominant vs. dominated groups in society is inadequate when it comes to understand de-politicizing mechanisms and the struggles they bring about. This article argues that only a non-normative position can stay attentive to the constant and complex evolution of modes of governing and the critical operations actors themselves (...) engage in. The article outlines a non-normative but critical programme based on an ethos of re-politicizing contemporary pervasive modes of governing. The analytical advantages and limitations of such a programme are demonstrated by readings of both Foucauldian studies and the works of and debates regarding the French pragmatic sociology of Boltanski and Thévenot. (shrink)

Leitura da 1ª questão do capítulo 1 do Comentário ao ‘De Coelo’ dos Jesuítas de Coimbra , “Se o Universo é ou não perfeito”. Pleiteiase por um interpretação que deixe falar o texto nos nossos dias, a saber, enquanto interrogação sobre o lugar que o cosmo ocupa no coração do Homem.Não se podendo pensar o Homem independentemente do “magnus mundus”,o cosmo tem no Homem a condição da sua legalidade.The article deals with question 1st of the Coimbra Jesuit Commentary on (...) the Aristotelian ‘De Coelo’ , “Whether the Universeis perfect”. The Author aims at reading anew the Portuguese question, pointingto the place the Universe has in man’s heart by underlining that the cosmosmust have in man its conditions of legality. (shrink)

Given the fact that many people use Wikipedia, we should ask: Can we trust it? The empirical evidence suggests that Wikipedia articles are sometimes quite good but that they vary a great deal. As such, it is wrong to ask for a monolithic verdict on Wikipedia. Interacting with Wikipedia involves assessing where it is likely to be reliable and where not. I identify five strategies that we use to assess claims from other sources and argue that, to a greater of (...) lesser degree, Wikipedia frustrates all of them. Interacting responsibly with something like Wikipedia requires new epistemic methods and strategies. (shrink)

Dem Alltagsverständnis zufolge bringt uns die Wahrnehmung in einen Kontakt mit der Wirklichkeit. Die Stabilisierung der Wahrnehmungsgewissheit ist tief im subjektiven Bildungsprozess verankert, hat sich alltagspraktisch bewährt und in der Sprache sedimentiert. Andererseits hat sich durch Erfahrungen kultureller Diversität und sozialer Differenz auch die Auffassung verbreitet, dass die Welt nur gleichsam durch die Brille spezifischer Herkünfte und Zugehörigkeiten wahrgenommen wird. Die Spannung zwischen realistischen und konstruktivistischen Interpretationen des menschlichen Weltbezugs bildet die Ausgangssituation, mit der sich die Beiträge zu dem geplanten (...) Sammelband In Kontakt mit der Wirklichkeit. Interdisziplinäre Beiträge zur Situiertheit der Wahrnehmung auseinandersetzen. Ziel ist es, die Wahrnehmungsgewissheit des direkten Realismus zu verteidigen, ohne die berechtigten Einwände außer Acht zu lassen. Nicht nur der Begriff der Wahrnehmung wird dabei einer grundlegenden Prüfung unterzogen, sondern auch der Begriff der Wirklichkeit und mit ihm ein angemessenes Verständnis davon, als leiblich verkörperte Individuen in einer gemeinsam geteilten Welt zu sein. (shrink)

In recent years, much work has been done on the role of images in Hobbes. But there is an unsolved riddle with regard to the famous frontispiece of Leviathan (1651). Why is there nothing monstrous in the sovereign body depicted, despite the fact that it is named for a Biblical sea monster? In this article it is argued that there is a monster just barely hidden in the image and that the iconographical tradition helps us rediscover this creature. We argue (...) that this monstrosity serves a theoretical and political purpose pertaining to fear and imagery within Hobbes’s overall project and in the political context of his time. Moreover, we argue that the discovery of the hitherto unknown monster should make political theory and intellectual history sensitive to the role played by physical images in Hobbes as well as in political thought at large. (shrink)

In this article, interviewing from a descriptive, phenomenological, human scientific perspective is examined. Methodological issues are raised in relation to evaluative criteria as well as reflective matters that concern the phenomenological researcher. The data collection issues covered are 1) the selection of participants, 2) the number of participants in a study, 3) the interviewer and the questions, and 4) data collection procedures. Certain conclusions were drawn indicating that phenomenological research methods cannot be evaluated on the basis of an empiricist theory (...) of science, but must be critiqued from within a phenomenological theory of science. Some reflective matters, experienced by the phenomenological researcher, are also elaborated upon. (shrink)

In response to an impasse, articulated in the late 1980s, the cognitive capacities of ordinary people assumed central place in contemporary critical social theory. The participants’ perspective gained precedence over scientific standards branded as external. The notion of cognition, however, went unchallenged. This article continues the move away from external standards, and discusses two models of critique, which differ based on their underlying notions of cognition. The representational model builds on cognitive content, misrecognition and normativity; three features which are illustrated (...) with positions adopted by prominent exponents of critical social theory. An alternative understanding relies on action-oriented disclosure and the participants’ basic familiarity with the social world. On this reading, what clashes with unequal structures is skilful coping, rather than representations and normative standards. The action-oriented approach may overcome the dilemma of understanding both the impact and the possible transcendence of unequal structures, although it cannot ultimately replace representational critique. (shrink)

This article provides concrete examples of a phenomenological approach to empathy training, which is a pedagogical method designed for higher education. First, the phenomenology of empathy and empathy training is briefly described. Second, excerpts from training sessions in higher education are provided as examples. The examples are meant as to concretize the purpose of the training in relation to the overall pedagogical process. In addition, some clarifications are made about how a phenomenological approach can facilitate university students’ deeper understanding of (...) how empathy relate to interpersonal understanding in the we-relation. (shrink)