The importance of a healthy mentoring relationship, and how to go about achieving one, has been explored in several disciplines, including psychology. However, little of this work has focused specifically on unique ethical issues that may arise while mentoring undergraduate students. The authors provide a definition of mentoring in the context of undergraduate education that takes into account undergraduates' status as emerging adults. We delineate both similarities and differences between mentoring undergraduate students and graduate students. Ethical issues that may arise (...) while mentoring undergraduates, especially around themes of vocation, autonomy and influence, boundaries, power, the priority of the protg's needs, the mentor's motives, and accessibility, are spotlighted. We argue that although there is considerable overlap between mentoring graduate students and mentoring undergraduates, there are issues and concerns unique to working with undergraduates that require explication so that they can be appropriately addressed to the benefit of both protg and mentor. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Questioning the Motives of Habituated Action:Burke and Bourdieu on PracticeDana AndersonThe British official's habit, in the Empire's remotest spots, of dressing for dinner is in effect the transporting of an idol, the vessel of a motive that has its sanctuary in the homeland.—Kenneth Burke, A Grammar of Motives, 44In his recent Kenneth Burke and the Conversation after Philosophy, Timothy Crusius locates Burke in the context of "PostPhilosophical" thought by (...) describing Burke's expansive Dramatistic project as a praxis—as a program encompassing "any act whatsoever, including symbolic action (i.e., expression, whether artistic or discursive), in behalf of a better life." When praxis is conceived broadly as a dialectical perspective on human action—that agents and structures interact in mutually determining ways—the term becomes, in fact, an accurate summary of the entire Burkean corpus: "If we understand it as Burke does," Crusius continues, "all that he wrote is praxis" (1999, 198). This panoramic scope of Burke's dialectical inquiry is certainly one reason it remains rhetorical theory's perhaps most flexible and productive framework for considering human action; the Dramatistic pentad and its ratios for discussing the attribution of motive continue to invite theoretical "ways of placement" as multifaceted as human motives themselves.Speaking of Burke's work in terms of praxis, however, at least in the term's contemporary critical usage,1 raises a question regarding a cognate concept that the idea of praxis entails: in what sense is Burke's pentadic grammar of action equipped to consider the habituated actions characteristic of human practice?Practice, as a conceptual descendant of Marxian praxis, retains a connection with what Marx called "human sensuous activity" (1968, 28-30).2 In its most general sense, practice refers to the regular and repeated activities of agents that, in their quotidian enactment, dialectically [End Page 255] constitute an agent's sense of self and of reality in relation to external conditions of existence. While the activities of agents will tend to reify the dominant external conditions in which agents act, these external conditions are nonetheless open to change inasmuch as the evolving practices of individuals might come to challenge them. This perspective of the determined, yet determining nature of human practice is aptly summarized in The German Ideology, where Marx and Engels famously argue that "circumstances make men just as much as men make circumstances" (2000, 189).3 As Michel de Certeau's seminal studies of practice have demonstrated (de Certeau 1984; de Certeau, Giard, and Mayol 1998), the power of this relationship of mutual constitution between individuals and their worlds of external circumstances owes directly to the banality of the actions through which such constitution is accomplished—actions ranging from the way bread is served in a given household, to the way cosmetics are purchased in department stores, to the general "ways of operating" in urban spaces, including simply walking in one's own neighborhood (de Certeau, Giard, and Mayol 1998; Mayol 1998, 7-13). As Judith Butler very poignantly summarizes, it is through precisely such "embodied rituals of everydayness," however "taken-for-granted" they may be, that "a given culture produces and sustains belief in its own 'obviousness' " (1999, 113-14).The constitutive dynamics of such practical actions should surely figure prominently into any conception of Burke's work as praxis. Indeed, this dynamic is already implicit in the fact that, for Burke, it is only through the possibility of mutually transforming both ourselves and our worlds through actions material and symbolic that we might begin to move toward a better life. But while Dramatism and practice rest on similar perspectives of the dialectically constitutive nature of human action, several aspects of the grammar through which Burke investigates motive might appear to limit, or even to preclude, the Dramatistic examination of practice as a kind of motivated action. More specifically, Burke's consistent "anti-Behaviorist" emphasis on the conscious or purposive nature of action questions the extent to which Dramatism can account for the dispositional and habituated actions characteristic of practice, actions for which agents would be least able to articulate conscious purposes. To cast the issue in the context of my epigraph above... (shrink)

Unconsidered visual acts carry with them embedded presuppositions that arise with the speed of thought. The mind’s virtually instantaneous labeling of objects perceived forces subconscious (though learned) categorization that infects the results obtained from acts seeing acts. Chief among these biased results is a presumed divide between self and other that is both ecologically false and philosophicallydangerous.

In lieu of an abstract, here is a brief excerpt of the content:Questioning the Motives of Habituated Action:Burke and Bourdieu on PracticeDana AndersonThe British official's habit, in the Empire's remotest spots, of dressing for dinner is in effect the transporting of an idol, the vessel of a motive that has its sanctuary in the homeland.—Kenneth Burke, A Grammar of Motives, 44In his recent Kenneth Burke and the Conversation after Philosophy, Timothy Crusius locates Burke in the context of "PostPhilosophical" thought by (...) describing Burke's expansive Dramatistic project as a praxis—as a program encompassing "any act whatsoever, including symbolic action (i.e., expression, whether artistic or discursive), in behalf of a better life." When praxis is conceived broadly as a dialectical perspective on human action—that agents and structures interact in mutually determining ways—the term becomes, in fact, an accurate summary of the entire Burkean corpus: "If we understand it as Burke does," Crusius continues, "all that he wrote is praxis" (1999, 198). This panoramic scope of Burke's dialectical inquiry is certainly one reason it remains rhetorical theory's perhaps most flexible and productive framework for considering human action; the Dramatistic pentad and its ratios for discussing the attribution of motive continue to invite theoretical "ways of placement" as multifaceted as human motives themselves.Speaking of Burke's work in terms of praxis, however, at least in the term's contemporary critical usage,1 raises a question regarding a cognate concept that the idea of praxis entails: in what sense is Burke's pentadic grammar of action equipped to consider the habituated actions characteristic of human practice?Practice, as a conceptual descendant of Marxian praxis, retains a connection with what Marx called "human sensuous activity" (1968, 28-30).2 In its most general sense, practice refers to the regular and repeated activities of agents that, in their quotidian enactment, dialectically [End Page 255] constitute an agent's sense of self and of reality in relation to external conditions of existence. While the activities of agents will tend to reify the dominant external conditions in which agents act, these external conditions are nonetheless open to change inasmuch as the evolving practices of individuals might come to challenge them. This perspective of the determined, yet determining nature of human practice is aptly summarized in The German Ideology, where Marx and Engels famously argue that "circumstances make men just as much as men make circumstances" (2000, 189).3 As Michel de Certeau's seminal studies of practice have demonstrated (de Certeau 1984; de Certeau, Giard, and Mayol 1998), the power of this relationship of mutual constitution between individuals and their worlds of external circumstances owes directly to the banality of the actions through which such constitution is accomplished—actions ranging from the way bread is served in a given household, to the way cosmetics are purchased in department stores, to the general "ways of operating" in urban spaces, including simply walking in one's own neighborhood (de Certeau, Giard, and Mayol 1998; Mayol 1998, 7-13). As Judith Butler very poignantly summarizes, it is through precisely such "embodied rituals of everydayness," however "taken-for-granted" they may be, that "a given culture produces and sustains belief in its own 'obviousness' " (1999, 113-14).The constitutive dynamics of such practical actions should surely figure prominently into any conception of Burke's work as praxis. Indeed, this dynamic is already implicit in the fact that, for Burke, it is only through the possibility of mutually transforming both ourselves and our worlds through actions material and symbolic that we might begin to move toward a better life. But while Dramatism and practice rest on similar perspectives of the dialectically constitutive nature of human action, several aspects of the grammar through which Burke investigates motive might appear to limit, or even to preclude, the Dramatistic examination of practice as a kind of motivated action. More specifically, Burke's consistent "anti-Behaviorist" emphasis on the conscious or purposive nature of action questions the extent to which Dramatism can account for the dispositional and habituated actions characteristic of practice, actions for which agents would be least able to articulate conscious purposes. To cast the issue in the context of my epigraph above... (shrink)