Par son rôle déterminant dans la réussite scolaire et professionnelle, ainsi que dans l’insertion sociale, l’apprentissage de l’orthographe lexicale représente un défi majeur pour les élèves du primaire. Dans ce contexte, nombreux sont les enseignants, orthophonistes et chercheurs à s’intéresser à la question des outils utiles à son enseignement et à son apprentissage, et à avoir recours notamment à des bases de données lexicales. Bien qu’elles constituent un apport considérable pour le domaine, les ressources existantes souffrent de plusieurs insuffisances. D’une (...) part, elles s’appuient sur des corpus de référence peu représentatifs du lexique scolaire auquel les élèves sont exposés au primaire, et d’autre part, elles ne permettent pas aux utilisateurs de déterminer la façon dont se développe l’acquisition de l’orthographe lexicale. À la lumière de ces constats, nous avons élaboré une ressource lexicale hybride, rendant compte à la fois de la fréquence et des caractéristiques linguistiques du lexique scolaire présent dans les manuels du primaire au Québec et, pour une partie des mots de ce lexique, de la capacité des élèves à les orthographier à chaque niveau du primaire. Dans cet article, nous revenons dans un premier temps sur la méthodologie d’élaboration de cette nouvelle base de données - nommée ÉQOL - dotée d’une Échelle Québécoise d’acquisition de l’Orthographe Lexicale, à l’origine de la création de la base de données. Dans un deuxième temps, nous évaluons l’apport de cet outil. La comparaison de notre base de données (Stanké, Royle, Rezzonico, Moreau, Dumais & Le Mené 2018) à des outils existants (trois bases de données et une échelle d’acquisition lexicale) témoigne de la pertinence de la création d’un outil propre au lexique scolaire adressé aux élèves du primaire et de la nécessité d’utiliser une nouvelle échelle d’acquisition de l’orthographe lexicale, spécifique aux compétences orthographiques des élèves québécois. (shrink)

It is particularly timely to write a review for this book as the worldwide fight against the COVID-19 pandemic continues. As academics, we are again reminded of the importance of human ecology to the humanities and of our longing for an ecotopian future. An Ecotopian Lexicon presents thirty loanwords to jump-start the critical process of imagining and eventually realizing better futures. Penned by a transnational group of scholars and writers, these thirty engaging essays provide defamiliarizing ideas from science fiction, (...) subcultures of resistance, and non-Western cultures, the possibilities of imagining and appreciating new ways of living, and alternative conceptual tools for the construction of a better future.... (shrink)

As both a substantive academic contribution to this growing field and a useful reference tool, this book offers a theoretical introduction to the many languages ...

This book explores the current forms of social science theorization starting from some federative themes: Agency, Anthropocene, Coloniality, Intersectionality, Othering, Singularization, Technoscience and Uncertainty. The book proposes a reconstruction of contemporary social theory starting from some thematic issues rather than starting from authors or schools of thought. It emphasizes the usefulness of a rhizomatic way of thinking that recognizes the importance of interconnections, heterogeneity and multiplicity in understanding the complexity of global societies. Focusing on federative themes, it highlights some heuristic (...) and conceptual tools that intersect and intertwine in different themes, returning a complex toolbox for the social sciences, adaptable to different contexts and situations, enriched by voices and theoretical perspectives deriving from reflections on the social that the modern and Eurocentric perspective has tended to marginalize. The book is intended for an academic audience interested in social theory. It is also intended for students from a wide range of disciplines undertaking social science studies. (shrink)

Philosophers are often rude about each other, but their rudeness tends to be off the record, anonymous or sneaked in under the bloodless academic lexicon of ‘the worry’, ‘the concern’ and ‘the potential limitation’. But Lorna Finlayson’s rudeness comes with no softening frills: against her tailored prose, her insults pop. They make for quite a treat: desert landscapes may be all very well, but there is no need for philosophical writing to share their wearying climate. Introductory texts — (...) and this is an introductory text — must avoid being dry if they are to do any good at all, but this book does more than merely avoid dryness: it irrigates vast strips of feminist terrain that are often left untended, and shows the reader what might be done, with a little careful work. Finlayson is explicit that she conceives of her book as a corrective. Contemporary feminist political philosophy, like... (shrink)

In the academic community, predatory publishers are exploiting academic integrity and the open access publishing model. Academicians receive numerous spam e-mail messages inviting article submissions each day which deceive authors by promising fast review and publication. The content of these emails present arguments in a way to appear as legitimate and valid to grab the attention of authors. Therefore, the aim of this paper is to advance insights into the arguments deployed by fake journals in their attempt to (...) convey specific indexicalities of identity and truthfulness. As a result of thematic analysis of 50 email messages from such journals, this research drew on two main themes-explicit and implicit arguments and their most frequent subcategories which were formal lexicon/grammar and fast peer- reviewed process. These arguments were, further, mapped on to Toulmin’s Model of Argumentation to find out more about the strength of the information used to support their claim. Utilizing Toulmin’s model, the findings highlighted the fact that there were instances of discursive deviations or “hidden rebuttals” that revealed the predatory journals’ ingenuity. (shrink)

Ex interiore ipso exeas. Preface. This book reconstructs the history of a still open dialectics between several ethoi, that is, shared codes of unwritten rules, moral traditions, or self-aware attempts at reforming such codes, and ethical theories discussing the nature and justification of such codes and doctrines. Its main claim is that this history neither amounts to a triumphal march of reason dispelling the mist of myth and bigotry nor to some other one-way process heading to some pre-established goal, but (...) instead to a chain of controversies where the partners’ will to win unintentionally yields a wealth of insights on human existence that has still something to teach us. -/- 1. The Hellenic moral tradition. -/- Two different traditions of morality in vi-v century Greece are described. The birth of philosophical questioning of traditional morality and temporal and spatial variation of custom is described within the context of the v century crisis, the demise of traditional aristocratic and tyrannical rule and the birth of democracy. Two conflicting answers to the challenge are reconstructed, namely conventionalist or immoralist theories formulated by the Sophists and the eudemonist and intellectualist Socratic theory. -/- 2. Plato and the Good. -/- Plato’s own reformulation of Socrates rejoinder to the Sophists is reconstructed. His psychological views, his classification of the four cardinal virtues and his political theory are described as parts of a unitary system, culminating in an extremely realist moral ontology identifying the idea of the good with the essence of the (moral and extra-moral) world itself. -/- 3. Aristotle and practical philosophy. -/- Aristotle’s invention of practical philosophy as a field separated from first philosophy is shown to be an implication of his break with Plato moral ultra-realism. Aristotle’s agenda in his moral works is arguably dependent on a polemical intention, namely dismantling Socratic intellectualism. The semi-inductive or virtuously circular method of practical philosophy is illustrated, starting with the received opinions of the better and wiser individuals and trying dialectically to sift what is left of mistake and inconsistency in such opinions, finally trying to correct mistakes and make the overall practical science more consistent. The relationship of individual ethics, or ‘monastics’, with the art and the science of the pater families, or ‘economics’, and the science of the ruler and citizen, or politics, is illustrated. The nature of virtues, or better, excellences of character, is discussed, highlighting the basic role of hexes, or ‘dispositions’. Prudence, or better, practical wisdom, is the focus of the chapter. Its relationship with boùleusis or deliberation is discussed, and its autonomous status vis-à-vis theoretical knowledge is stressed. -/- 4. Cynics and Stoics: ethics as therapy. -/- The chapter provides an overview of Hellenistic ethics, which almost amounts to Hellenistic schools of philosophy, in so far as ‘philosophy’ became in these centuries primarily the name for a way of life. The typical character of the Cynical movement is highlighted, that of a school of life, not a school aimed at providing any kind of intellectual training was to be provided. The various phases of Stoicism are described, and the shifting place that was given to ethics in the Stoic system of idea, culminating in the paradoxical view of ethics, its impossibility in principle notwithstanding, as the only truly significant and necessary part of philosophy. The peculiar character of the Epicurean school is described, a combination of the science of well-being aiming, more than pleasure understood as in the popular view, the reduction of useless suffering, of unnecessary needs, and at a balanced selection of pleasures of the best and most durable kind. -/- 5. Roman and Imperial Moralists. -/- The chapter is dedicated to the reconstruction of a particular kind of literature, whose specific features have long been under-stressed, namely the Roman and Imperial moral literature. Cicero is treated at some length, showing how his own synthesis of various Hellenistic trends is as a truly philosophical enterprise, deserving serious consideration after one or two centuries when he was confined to the role of literate. Epictetus is given pride of place, stressing the novelty of his approach to ethics as cognitive therapy, in this case just following an already existing new wave of interest after nineteenth-century oblivion justified by alleged lack of authentic ‘philosophical’ character. -/- 6. The Hebrew moral tradition. -/- A reconstruction of basic ideas from a few books of the Hebrew Bible is provided, starting with the Prophetic tradition and the focus on God’s mercy as the source of motivation and standard for human behaviour. Then a comparative analysis is undertaken of a parallel tradition, namely the three codifications of the Torah (Law or, better, Instruction), highlighting how a core of moral ideas may be recognized as a basis and preamble of codification of civil law, cultural practice, and regulation of ritual purity. The importance of Levitic is stressed as the turning point when the stress on mercy, typical of the Prophetic tradition, starts being combined with legal tradition yielding the change in the sensibility of the Second Temple time. -/- 7. Second Temple Judaism. -/- This chapter describes the Long March leading from the post-exile Zadokite restoration to the first-century aevi vulgaris. The first topic reconstructed is the Zadokite theology of the double retribution. The second is the alternative Enochic tradition consistently rejecting the central role of the Temple, the Priesthood and worship as atonement for sins and offering as an alternative God’s unlimited mercy and preaching mercy, not sacrifice as the way of behaving requested by God. Wisdom literature, the third subject discusses, is a kind of third way, on the one hand increasingly critical towards the double retribution and ruling theology’s optimism facing the world as it is and on the other mocking at the Enochic current as a band of dreamers and visionaries. The third way consists in disenchantment facing the word as it is combined with a refusal of vain and childish hope of prizes for the righteous, suggesting instead the leading idea of right deeds for righteousness’s sake. Rabbi Hillel, Rabbi Yeshua and Philo of Alexandria are described as the three leading figures at the culminating point of such process of emergence of a new sensibility, gradually including mercy as an essential part of justice and establishing the starting point of both the Rabbinic and the Christian tradition. This starting point consists precisely in the precept of one’s neighbour’s love or of the golden rule, whose meaning is, arguably, more consistent than a long-lasting Christian tradition deriving from John and Augustine made us believe. And Christian morality, vis-à-vis allegedly legalist ‘Ancient Testament’ teachings, is less of a novelty than most early Christian writers announced. -/- 8. Talmudic moral doctrines and proto-Christian paraenesis. -/- The first three sections examine the moral doctrines of so-called 'ethical Treaties' from the Talmud, a group of treaties, among which the best known is Pirke Avot, that were left out of the six "orders" of the canon as they did not fit in any of the six groups of issues ritual or legal on which the division was based. According to Maimonides, their peculiar theme is provided by the Deot, 'opinions', i.e., mental dispositions, that is, the translation of the Greek term hexes and Arab akhlak (in turn providing in this language the name for ethics as such). The three topics I reconstruct are: i) the notion of Torah: The Torah is understood as the world order itself, or as the ‘Wisdom’ that existed even before creation and was "the tool by which the world was built"; however, the Torah is an earthly and human entity, as it was "received" by humans, and from that very moment belongs to them; ii) the relationship between love of God and love of neighbour; the treaties require us to study and practice the Torah ‘for its own sake’, that is, require us to act out of love, not out of fear or hope of reward; iii) the idea of sanctification of daily life: having disappeared with the destruction of the Temple the possibility of any conflict between liturgical service and everyday life, the latter is assumed to be in itself divine service: to give food to the poor has the same value as sacrifices in the Temple, and as an implication, the insistence become recurrent on the goodness of created things in themselves along with a polemic against ascetic currents. The conclusions drawn are: i) the moral teachings of the Talmud and those of Yeshua are, rather than similar, virtually identical; one may safely say that the precept of love and the golden rule are central ones for all Talmudic rabbis, that mercy plays an indispensable role alongside with justice, and the latter is not a different thing from one’s neighbour’s love; ii) a peculiarity of Talmud rabbis facing Yeshua is the idea of study as worship, and knowledge as a source of justice; but this is an idea of Judaism after the Temple's destruction that cannot be attributed to the Pharisees of Yeshua’s time; iii) the relation of study and practice in the Talmud parallels that between faith and deeds in Paul's epistles, that is, respectively faith or learning are a necessary and sufficient condition to be recognized as righteous, but deeds are the inevitable effect of either faith or learning. The last two sections examine first the various Christian currents and then Gnostic para-Christian or non-Christian currents as well as Manicheism. The sayings ascribed to Yeshua are examined first, yielding the conclusion that a close equivalent may be found for every saying in Talmudic literature and yet the whole is ascribed to one rabbi, with rather consistent stress on God’s mercy and unconditional forgiving as the mark of true imitation of God. Thus, Yeshua’s teaching is pure, purest Judaism. The last section describes briefly the galaxy of Gnostic currents and Manicheism, trying to sketch the profile of moral teachings resulting from an encounter of Asian spiritual traditions, Hellenistic lore and sparks of teachings from apocalyptic Jewish currents. -/- 9. Christianity as “philosophy”. -/- The chapter reconstructs the stormy story of several encounters between Christian currents and Hellenistic philosophical schools. The first one was with late Cynicism. Recent, rather controversial, literature discovered the jargon and several rhetorical topics from the Stoic and Cynical popular philosophy in a few books from the New Testament itself. This, far from proving that Rabbi Yeshua himself had been influenced by cynical preachers, is a proof of the necessity to translate the original Christian message in a Greek lexicon deeply impregnated with cynic terminology. The second was with Platonism, yielding the mild and temperate moral teaching of Clemens of Alexandria, teaching the sanctity of nature and the human body, the joy of moderate fruition of ‘natural’ kinds of pleasures, and the beauty of the marital life – in short, the opposite of the standard picture of Medieval Christianity. Ambrose of Milan brings about a different kind of synthesis, namely with Middle Platonism, where Stoic themes prevail. The most shocking case is Augustine, where early Manichean education is overcome in a former phase by a synthesis of Plotinian Neo-Platonism and Christian preaching, yielding a sustained polemic with the Manicheans and rather optimistic views on life and Creation, the body and sexuality, and Hebrew-Judaic tradition not far from Clemens of Alexandria. In a later phase, occasioned by controversy on the opposite front, with such Christian currents as the Pelagians and Donatists, Augustine comes back to heavily anti-Judaic and world-denying ascetic attitudes where is earlier Manichean upbringing seems to emerge again. The tragedy of medieval Christianity will be the later Augustine’s overwhelming influence. A final section is dedicated to the monastic tradition where a curious mixture of world-denying asceticism with an astonishingly penetrating ‘science’ of introspection emerges. -/- 10. Ethics in the Arabic-Islamic Philosophy. -/- The Qurān and the qadit, that is, collections of sayings ascribed to the prophet Muhammad contain a wealth of precepts and catalogues of virtues mirroring moral contents from the Jewish and the Christian traditions, among them the basic notion of imitation of the Deity, where mercy is assumed to be its basic trait. An important tradition within Islam, namely Sufism, stressed to the utmost degree the role of mercy, turning Islam into a mystic doctrine centred on the retreat from the world, abandonment to God’s will, and a peaceful and fraternal attitude to our fellow-beings. A secular literary tradition originating in the Sassanid Empire, the literature of advice to the Prince, had for a time a widespread influence in the newly constituted Arabic-Islamic commonwealth. In a later phase, the legacy of Hellenic philosophy made its way into the intellectual elite of the Islamic world. The first important legacy was Platonic, and the Republic became the main text for Islamic Platonism. In a second phase also Aristotelian and Stoic influence were assimilated. Miskawayh’s treatise was the masterwork at the time Arabic philosophy reached its Zenith. It is a treatment of the soul’s diseases and their remedies, combining the Aristotelian doctrine of the golden mean with the Stoic doctrine of the passions and elements of Galenic medicine. Towards the eleventh-twelve centuries, a war raged among theologians and philosophers, finally won by the former with the disappearance of philosophy as such. The newly established mainstream, yet, was no kind of intolerant fanaticism. It drew from the work of mystic theologian Al-Ghazālī, the best heir of Sufism, teaching a tolerant and peaceful attitude to our fellow-beings and a passive attitude to destiny as an expression of the Divine will. -/- 11. Ethics in the Jewish philosophy. -/- The encounter between the Talmudic tradition and Hellenic philosophy had taken place for the first time in Alexandria at the time of Philo but the two traditions had parted way again. In fact, the kind of Platonic Judaism founded by Philo survived only within Christianity, in the fourth Gospel and then in writings by Clemens of Alexandria. The Talmudic literature had absorbed too a few traits from the Hellenic Philosophy, namely an idea of ethics as care of the self and a role for the education of character as propaedeutic to theoretical knowledge. In the Arabic-Islamic world, a second round started when Jewish authors writing in Arabic undertook the task to prove the full compatibility of the tradition deriving from Tora and Platonic philosophy. The culmination of this attempt is provided by Moshe ben Maimon who tried to use Aristotelian ethics as a language into which the teaching from the Pirke Avot could be translated. -/- 12. The practical philosophy revival in Latin Europe. -/- A reconstruction is carried out of a fresh start of philosophical ethics in Latin Europe at the turn of the Millennium rescuing a Platonic and Augustinian legacy, with Anselm and Peter Abelard. In this phase remarkable innovations are introduced, including Abelard’s claim of the obliging character of erring consciousness. In a second phase, the rediscovery of Nicomachean Ethics thanks to Latin translation of Arabic versions, gives birth to a new wave of ethical studies, recovering the very idea of Aristotelian practical philosophy, with the potential implication of a full legitimization of natural morality, i.e. ethics without Revelation. -/- 13. Scholastic practical philosophy: Thomas Aquinas. -/- Aquinas’s ethics is theological ethics out of which it would be vain to try to extract self-contained philosophical ethics. His treatment of topics in philosophical ethics, yet, does not boil down to the repetition of Aristotelian arguments but is rather a creative reshaping of such arguments. For example, he introduces also in the practical philosophy a first principle parallel to the principle of non-contradiction; and he also carries out a synthesis of Aristotelianism, Stoicism, neo-Platonism. Even though it is essentially moral theology, Aquinas’s doctrine - unlike Augustine – grants full citizenship to "natural" morality, firstly by rejecting the claim that the corruption of human nature due to the original sin is so radical as to leave pure nature incapable of moral goodness. The doctrine is presented in a more sophisticated formulation in a few of the Quaestiones such as De Malo and De Veritate, in the Summa contra Gentes and in the commentaries to Aristotle than in the famous Summa Theologica, but the latter work includes the only or the largest exposition of some decisive part of the theory. Thus, the Summa Theologica should be read for what it is more than criticized for not being what it was not meant to be. It was not meant to be the brilliant synthesis of all that Reason he had been able to produce with what Revelation had added about which the Neo-Thomists used to dream, but rather a manual for the training of preachers and confessors, where theoretical claims are not too ambitious, and a few serious tensions are left. Besides a jump between the Prima Secundae and the Secunda Secundae, being the former an essay in virtue theory and the latter a handbook for confessors, the most serious tension is perhaps the one between the ethics of right reason presented in most of Prima Secundae and the eudemonistic ethics developed in quaestiones 1-5 of the same part; the alternative ethical theory which also may be found in Augustine, the Stoic view of a cosmic reason eventually coincident with the moral law, was believed by Anselm (followed by John Duns Scotus and William of Ockham) to be incompatible with eudemonism. It is questionable whether Thomas was able to solve the tension proving that it is just an apparent tension, in so far as the right reason and bliss derived from the knowledge of God tend to coincide, but this is just a conjecture. Thomas’s ethics is a virtue ethics, not a law-based one, and moral judgment focuses on the virtues, particularly charity, not on the commandments and even less on absolute prohibitions; Thomas, however, would not have considered a drastic alternative between law and the virtues such as the one which has been advanced in late twentieth-century philosophy to be justified. Nonetheless, when it discusses ‘special’ virtues, it ceases to be an ethics of virtue and becomes a disappointing and often contradictory discussion of legal and illegal acts. Such a discussion takes most of the time ‘reasonable’ middle positions on controversial issues but not the alternative approach that Aristotelianism would have made possible; even when some occasional Aristotelian claim shows up, such as money’s barrenness as a reason against usury, this seems to be made by an author who apparently ignores the Aristotelian Thomas of the Prima Secundae. It is an ethic of human autonomy which recognizes the binding character of the individual conscience and, potentially, even a duty to disobey unjust laws. It is true that what Thomas writes in his discussion of the death penalty and persecution of heretics is simply disgusting, and yet we should blame Thomas the man, not the Thomist ethical theory. Finally, Thomas’s ethics is no way an ethical ‘absolutism’, as both the traditionalist Catholic theologians and secularists tend to believe, but rather an ethic of prudential judgment on the individual case. Exceptions to this approach – or better the result of logical fallacies – are provided by the thesis of the absolute character of negative precepts and of the existence of so-called intrinsically evil acts, a thesis that would simply cease to make sense in the light of Thomas’s own distinction between human act and natural act, carrying consequences that Thomas did not live long enough to draw. -/- 14. Scholastic practical philosophy: John Duns Scotus and William of Ockham. A reconstruction is carried out of the ethical doctrines by both most authoritative Franciscan doctors. Their continuity with Aquinas is vindicated against prejudice carried by centuries of polemics within the Catholic Church and tendentious disparaging of both as forerunners of execrable Reformation. Besides aspects of continuity, also the important novelties are illustrated, first John’s abandonment of Aquinas’s and Augustine’s eudemonism, asserting righteousness for righteousness’s sake, and then William’s explicit defence of the philosopher’s virtues, that is, natural morality, and his solution to the dilemma of God’s omnipotence and the universal validity of natural law extending to God himself. -/- 15. Aristotelianism interpreted by the Magistri Artium. -/- A reconstruction of the until recently forgotten ethical doctrines by the Parisian Magistri Artium, falsely depicted as ‘Averroists’ and either deprecated as heretics or mistaken for predecessors of modern secularism. In fact, they illustrate a view of ‘natural’ virtue as may be understood by human reason without the assistance by Revelation. -/- Etiamsi daremus Deum non esse. Intermediate considerations. Three considerations may be suggested by the story told in the book. The first one is that intellectual histories have been mounted in the past with the same state of mind as one may mount a war chariot. Such constructions are not very helpful as tools for understanding the past. Wars waged in the past have left the field obstructed by ruins not easy to remove even by those historians who have animated by an impartial academic motivation. They have been influenced too by consequences of past emphasis on some authors and damnatio capitis suffered by others, by stratifications left on sources by secondary literature and translations, by allotment of originally close sources to different literary genres, by the monopolization of religious texts by churches with full cooperation by secular scholars who still fear contamination. The second one is that aware or unaware ethnocentrism has carried various calamities to our comprehension of the past. Their last vestiges have surfaced again in the semi-scholarly discussion on the idea of Europe occasioned by the debate on a project of a European Constitution. Mention of Europe’s Christian roots has been the clumsiest move. Proclamations of such roots were so obvious in what they affirmed as they were totally off-path concerning what they omitted, namely that he modern European moral tradition included legacies from Middle-Eastern wisdom, Hellenic philosophy, Roman Imperial legal literature, and, besides, a Jewish legacy in turn incorporating other more ancient Middle-Eastern legacies and which has been partly conveyed by Christianity. And the Islamic-Arabic philosophy too, in so far it made the Nicomachean Ethics available to Latin Christian scholars, is one more of Europe’s roots. The third is that religious traditionalists and secularist fundamentalists have gone hand in hand for a couple of centuries in either extolling or deprecating the allegedly Modern idea of Ethics without God, first formulated by Hugo Grotius with the claim that natural law would still be valid ‘etiamsi daremus – quod sine summo scelere dari potest – Deum non esse’. The facts are, firstly, that this is not an irreligious claim and Grotius was just a pious and meek Christian and, secondly, that it is not a ‘modern’ claim but rather one more formulation of the claim that there is a natural morality, independent of divine revelation, a claim shared by Moshe ben Maimon, Aquinas and William of Ockham. -/- . (shrink)

Lexical semantics has become a major research area within computational linguistics, drawing from psycholinguistics, knowledge representation, computer algorithms and architecture. Research programmes whose goal is the definition of large lexicons are asking what the appropriate representation structure is for different facets of lexical information. Among these facets, semantic information is probably the most complex and the least explored.Computational Lexical Semantics is one of the first volumes to provide models for the creation of various kinds of computerised lexicons for the automatic (...) treatment of natural language, with applications to machine translation, automatic indexing, and database front-ends, knowledge extraction, among other things. It focuses on semantic issues, as seen by linguists, psychologists, and computer scientists. Besides describing academic research, it also covers ongoing industrial projects. (shrink)

?Vulnerability? is now a popular term in the lexicon of every-day life and a notion frequently drawn upon by policy-makers, academics, journalists, welfare workers and local authorities. This essay explores some of the ethical and practical implications of ?vulnerability? as a concept in social welfare. It highlights how ideas about vulnerability shape the ways in which we manage and classify people, justify state intervention in citizens? lives, allocate resources in society and define our social obligations. The lack of clarity (...) and limited analysis of the concept of ?vulnerability? in welfare arenas is highlighted as concerning, particularly given that those seen as most in need of support seem to be implicated in commonly held views about ?the vulnerable?. I argue that far from being innocuous, ?vulnerability? is so loaded with political, moral and practical implications that it is potentially damaging to the pursuit of social justice. Two opposing presentations of the notion are set out in order to illustrate that ?vulnerability? is a concept that should be handled with more care. (shrink)

Globalization allegedly constitutes one of the most used and abused concepts in the contemporary academic and lay lexicons alike. This paper pursues a deconstructive avenue for canvassing the semiotic economy of cultural globalization. The variegated ways whereby ideology has been framed in different semiotic perspectives (Peircean, structuralist, post-structuralist, neo-Marxist) are laid out. By engaging with the post-structuralist semiotic terrain, cultural globalization is identified with a transition from Baudrillard’s Political Economy of Signs towards a spectral ideology where signs give way (...) to traces of différance. Subsequently, the process whereby globalization materializes is conceived as a social hauntology. In this context, global citizens engage in a constant retracing of the meaning of signs of globalization that crystallize as translocally flowing ideoscapes and mediascapes. The propounded thesis is exemplified by recourse to cultural consumption phenomena from the domains of cinematic discourse, computer-gaming, food and social gaming. (shrink)

In this paper, I evaluate three views of philosophical pragmatism’s practical implications for academic and non-academic or public discourses, as well as offer my own view of those implications. The first view is that of George Novack. In an underappreciated tract, Pragmatism versus Marxism, the American Trotskyite and union organizer launched a vicious attack on John Dewey’s career as a professional philosopher. He alleged that Dewey’s ideas were inaccessible to all but a small community of fellow academicians. While (...) Novack conceded that Dewey’s philosophical inquiries had a cross-pollinating influence on other academic fields, he doubted that the beneficial products of those inquiries traveled far beyond the walls of the so-called ‘ivory tower.’ Larry Hickman offers a second view. He understands Dewey’s claim in Experience and Nature that philosophy serves as a “liaison officer” to mean that philosophers should provide a common lexicon that translates between the languages of distinct disciplines. In other words, for Dewey, the role of philosophy, including philosophical pragmatism, is to facilitate interdisciplinarity. Since interdisciplinary sharing is usually confined to academic discourse, Novack’s challenge is perfectly compatible with Hickman’s interpretation of Dewey’s ‘liaison officer’ claim. Both Novack and Hickman are mistaken, though in different degrees and for different reasons. The third, and more promising, view is advanced by Robert Talisse. He cites the life and works of Sidney Hook, one of Dewey’s better-known students, as an exemplary case of a pragmatist who consistently realized his pragmatic commitments in public discourse. The most important reason for qualifying Hickman’s interpretation of Dewey’s ‘liaison officer’ claim is that the measure of pragmatism’s value is not solely the ability of pragmatists to facilitate interdisciplinary collaboration, but their ability to also insert their ideas into public discourse. In my view, philosophical pragmatists, and philosophers generally, should both facilitate interdisciplinarity in academic discourse and introduce philosophical notions into public discourse—that is, serving in the dual capacity of interdisciplinary scholar and public intellectual. (shrink)

In an underappreciated tract by George Novack, Pragmatism versus Marxism, the American Trotskyite and union organizer launched a vicious attack on John Dewey's career as a professional philosopher. He alleged that Deweys ideas were inaccessible to all but a small community of fellow academicians. While Novack concedes that Deweys philosophical inquiries had a cross-pollinating influence on other academic fields, he doubts that the beneficial products of those inquiries traveled far beyond the walls of the so-called ivory tower. Larry Hickman (...) understands Dewey's claim in Experience and Nature that philosophy serves as a liaison officer to mean that philosophers should provide a common lexicon that translates between distinct disciplinary discourses. Philosophy's role, in other words, is to facilitate interdisciplinarity. According to my thesis, both Novack and Hickman are mistaken, though in different degrees and for different reasons. The problem is that Novacks challenge is perfectly compatible with Hickmans interpretation of Deweys liaison officer claim. While Hickmans account is more warranted than Novacks, it still offers an interpretation of Dewey's expansive view of philosophy's function that is far too limited to overcome challenges resembling Novacks, or so I argue. (shrink)

René Hoven’s _Dictionary of Renaissance Latin from prose sources_ has since its first appearance in 1993 become a recognised and valued resource for Latinists and Neo-Latinists and an indispensable working tool for academic libraries. A highly practical lexicon, it provides researchers, teaching staff and students in the field of Early Modern Studies with concise, essential information.

CONTENTS An Editor's Introduction INTRODUCTORY CHRONOLOGICAL OVERVIEW HEIDEGGER'S ACADEMIC CAREER 1909-1930 A. Background B. Lehrveranstaltungen/University Education and Teaching C. Heidegger's Early Occasional Writings: A Chronological Bibliography PART I: STUDENT YEARS 1. Curricula Vitae 2. Two Essays for The Academician o Authority and Freedom o On a Philosophical Orientation for Academics 3. The Problem of Reality in Modern Philosophy 4. Recent Research in Logic 5. Meßkirch's Triduum: A Three-day Meditation on the War 6. Question and Judgment 7. The Concept of (...) Time in the Science of History 8. The Doctrine of Categories and Meaning in Duns Scotus : Supplements o Author's Notice o Conclusion: The Problem of Categories 9. On Schleiermacher's Second Speech "On the Essence of Religion" PART II: EARLY FREIBURG PERIOD 10. Letter to Engelbert Krebs on his Philosophical Conversion 11. Letter to Karl L÷with on his Philosophical Identity 12. Vita, with an Accompanying Letter to Georg Misch 13. Critical Comments on Karl Jaspers' Psychology of Worldviews 14. Phenomenological Interpretations with Respect to Aristotle: Indication of the Hermeneutical Situation PART III: THE MARBURG PERIOD 15. The Problem of Sin in Luther 16. The Concept of Time 17. Being-There and Being-True According to Aristotle 18. Wilhelm Dilthey's Research and the Current Struggle for a Historical Worldview 19. On the Essence of Truth, Pentecost Monday 20. Letter Exchange with Karl L÷with on Being and Time 21. "Phenomenology," Draft B, with Heidegger's Letter to Husserl 22. "Heidegger, Martin": Lexicon Article Attributed to Rudolf Bultmann APPENDICES: SUPPLEMENTS BY HEIDEGGER'S CONTEMPORARIES Appendix I: Academic Evaluations of Heidegger by his Teachers and Peers A. Evaluation of Martin Heidegger's Dissertation by Arthur Schneider B. Evaluation of Dr. Heidegger's Habilitation by Heinrich Rickert C. Nomination for Associate Professor at G÷ttingen D. Nomination for Associate Professor at Marburg E. Nomination for Professor at Marburg F. Nomination for Husserl's Chair at Freiburg Appendix II: Husserl and Heidegger A. Their Correspondence to and about Each Other B. "For Edmund Husserl on his Seventieth Birthday" Appendix III: Karl L÷with's Impressions of Husserl and Heidegger, 1926-1927 Annotated Glossary Bibliography of GA-Editions of the Lecture Courses Select Secondary Bibliography. (shrink)

René Hoven’s _Dictionary of Renaissance Latin from prose sources_ has since its first appearance in 1993 become a recognised and valued resource for Latinists and Neo-Latinists and an indispensable working tool for academic libraries. A highly practical lexicon, it provides researchers, teaching staff and students in the field of Early Modern Studies with concise, essential information.

Ten years ago, conceptual history was still relatively unknown in Chinese academic circles. But within just a single decade, it has already emerged as a very popular field among scholars. When broaching conceptual history, the first thing to make clear is that, whether we’re speaking of a research field or a methodology, this is a scholarly tradition rooted in Germany. Hence, if we are to apply conceptual historical methods to China and carry out transcultural conceptual historical research here, we (...) must understand the basic connotations of conceptual history. Reinhart Koselleck’s introduction to 8 volumes of Basic Concepts of History: An Historical Lexicon of Political and Social Terms in Germany is an essential text in conceptual history. In this work, Koselleck proposes three These for conceptual history: concepts are historical, criteria for the “four changes” of basic historical concepts, and the “saddle period.”. (shrink)

In this study, the preface and introduction of Ibn Juzay’s book at-Tasheel li ‘ulȗmi’t-tanzeel, have been examined in terms of his approach to style and methodology problems in commentary.Ibn Juzay, whose first works included useful topics and ashes; wrote two loyalties, a lexicon, later in which the meanings of the words frequently mentioned in the Qur'an were compiled; thus, he gave information about his style and methodology; In introduction of his book, he explained the underlying reasons to write his (...) book at-Tasheel. That his intention to do so, first of all is to reveal the importance of style and methodology in commentary and then to guide the reader on how to be read this concise work. In this context, he suggested some of the works of the classical commentary corpus, sometimes by giving a name, but in a more uncharacterized and criticism of how to overcome these suggestions about the problematic, so that he wanted to give a healthy perspective for those interested in academic commentary and plain readers. The importance of the article is also due here. In the article, a descriptive language is used in a style that is turned from the scientific personality to the conclusions of commentary; then a general evaluation has been made with an analysis-critic-axis approach. As a result, it has been determined that some commentators, especially the general principles regulating the science of commentary relations with other sciences, have some style and procedural errors. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:preface “Africa Reconfigured,” the cluster in this issue on recent scholarly and creative work on Africa, displays a variety of cultural, artistic, and linguistic approaches to decolonizing gender. Originating in disparate fields, each article in this cluster presents examples of how new meanings of gender are produced that defy dominant definitions. Xavier Livermon examines the cultural and political context of postapartheid South Africa, arguing that redefinitions of “tradition”—not just (...) legal rights—have led Black South Africans to “queer” marriage practices. Busi Makoni pushes the boundaries of feminist linguistics to consider how young women creatively relate to the prevailing lexicon of body parts in southern African languages and, in doing so, how they challenge normative gender identities. Cheryl Toman offers an account of writer, playwright, and performer Werewere Liking’s distinctive lifelong fusing of performance art and social activism in Côte d’Ivoire and Mali and how Liking’s plays, prose, and poetry enact decolonization in unique ways. Nigerian artist Peju Alatise, whose work is featured in our art spread, presents an array of ideas, materials, and genealogies that deeply question European and US aesthetics, as the art essay by Moyo Okediji explains. Concluding “Africa Reconfigured” are critical perspectives on Euro-American gender orders found in Olumide Popoola’s except from a novel and the poems by Gabeba Baderoon. Two articles in the second half of this issue reconsider a specific moment of US women’s history: women’s liberation in the 1960s and early 1970s. Sara M. Evans challenges the stereotyping of the women’s liberation movement as white, middle class, and antisex, arguing that this is a myth fostered by academic theory, the movement’s opponents, and the mistaken notion that women ’s liberation rejected its New Left roots. Complementing Evans’s argument, Agatha Beins addresses the issue of racism in that same historical moment of women’s liberation in the United States by revisiting images 8Preface of revolutionary women of color in US feminist periodicals of the time, arguing that we have to understand the use of these images in the context of mainstream and New Left portrayals that demeaned feminism as being not serious about politics. Also in this issue is Mark Schuller ’s analysis of gender-based violence in Haiti in the aftermath of the earthquake of 2010, in which he examines how international humanitarian organizations are not always fully aware of how structural violence operates in the country. In our forum “Teaching about Ferguson,” Feminist Studies offers our readers reflections on the pedagogical challenges and opportunities in taking up the issue of state-sanctioned violence against people of color in the United States. All the articles and essays in this issue emphasize that the specificities of transnational, historical, and political contexts—rather than abstract invocations of globalization —are essential for understanding the changing meanings of gender identities and hierarchies as well as the political goals of women ’s organizations. The first article in our cluster on “Africa Reconfigured” takes on a popular Western assumption about South Africa, which is that the constitutional changes that acknowledged and legalized same-sex partnerships replaced intolerant “traditional” practices among Black South Africans. Xavier Livermon challenges this assumption by demonstrating how Black South Africans engage tradition in creative nonheteronormative ways. He closely follows how Black South Africans redefine autochthonous cultural practices in order to create new meanings and practices for marriage. Just as the very definitions of gender have been continuously in flux, so have the definitions of marriage, and Livermon demonstrates how marriage and long-standing coupling practices have become queered and reconstituted in contemporary Black South Africa. In line with Livermon’s interest in redefinitions of sexuality and gender in a postapartheid context, Busi Makoni explores the relationship between the naming of genitalia and gender positionings. Studying both men’s and women’s uses of the lexicon for body parts in multiple Southern African languages, Makoni concludes that women engage in a process of dis-identification with, and reappropriation of, socially inscribed language for their bodies. Women use the same name labels, but assign them completely different meanings, thereby creating counternarratives of feminine identity. Preface 9 The ability to create new meanings permeates the art... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diasporic Impulses:Sikh Philosophy as an AssemblageArvind-Pal S. Mandair (bio)Let me begin this response by thanking the editors of Philosophy East and West for generously allowing space for this review forum on my recent book, Sikh Philosophy: Exploring Gurmat Concepts in a Decolonizing World (Bloomsbury, 2022), and thanking the reviewers Monika-Kirloskar Steinbach, Ananda Abeysekara, and Jeffery Long for their careful readings of this work. "Sikh Philosophy" names the modern (...) class='Hi'>academic discourse that crystallized in the late nineteenth and early twentieth centuries as a result of the encounter between modern Western philosophy and gurmat, a mode of thought-praxis deriving from and associated with Sikhi (lit. "the path of learning"), a spiritual-philosophical tradition hailing from India, which most readers may only have encountered through the modern knowledge system's categorization of it as the religion known as Sikhism. To avoid complicating the discussion, I will be referring interchangeably to gurmat and Sikh philosophy, even though they represent quite different entities. Gurmat represents a tradition of thought-praxis that goes back to Guru Nanak, the founder of Sikhi, whereas Sikh philosophy is a modern formation that emerged from the encounter between gurmat and European thought, which is why I prefer to regard it as an assemblage. The book examines some of the key concepts of Sikh philosophy and how they inform its vision of life, what they tell us about the nature of reality, and whether it is possible to discern a distinct logic, epistemology, and ontology based on the principles of gurmat. In their reviews, Kirloskar-Steinbach, Abeysekara, and Long have provided critical readings and insightful questions, which I address below.Monika Kirloskar-Steinbach asks about the relationship between Sikh philosophy and Indian philosophy, noting that my book does not explicitly engage Indian philosophy. Specifically, she raises two questions: (1) whether Sikh philosophy should or potentially could be part of the broader field of Indian philosophy, and (2) whether I would be inclined to contribute to that field, particularly in light of recent efforts to diversify philosophical practices within Indian philosophy by scholars like Jonardon Ganeri in his Oxford Handbook of Indian Philosophy (2017) and Purushottama Bilimoria and Amy Rayner in their History of Indian Philosophy (2018). My immediate response would be "yes," but with an important caveat. In that vein, I applaud Ganeri's and Bilimoria/Rayner's efforts to open up philosophical inquiry within Indian traditions and take them beyond darśanic framings that narrowly positioned different thought-practices of South Asia either within or [End Page 364] in relation to the Brahmanical/Vedic/Sanskritic paradigm. Ganeri's "multiperspectival" narrative about practices might well enable discussions about Sikh philosophy to flourish, given that the lexicon of gurmat (the teaching, logic, practice of the Guru) is replete with concepts that have cognate terms in the main Hindu philosophical schools including Sāṃkhya, Yoga, Mīmāṃsā, and Vedānta; the Jain and Buddhist traditions; and perhaps most importantly, within the Islamic, especially Sufi, traditions. It is the seeming parity between cognate terms such as the Punjabi dharam (Skt. dharma), karam (Skt. karma), yoga, śabad (Skt. śabda), guru, hukam, and many more, which has given rise to the misperception that Sikh philosophy is a purely syncretic thought system parasitic on earlier Indic systems. A similar misperception might be that Sikhi is more primarily a mode of lived praxis or dharam than it is a philosophy (Bhogal 2018) and therefore has less to do with thought than with spiritual attainment. But this approach is far too narrow in that it opposes "philosophy"/"thought" to spiritual praxis without asking whether there might be a broader definition of thinking at play within Sikhi or gurmat. Such an approach fails to extricate itself from the legacy of imperial categorizations of Indic traditions as essentially religious and therefore unrelated to what is called "thinking." By doing so, it falls prey to another misconception many have, that the closest Indians have come to philosophical thought are the darśanic schools, not realizing that most Indian philosophers and thinkers were at the same time devotees and spiritual adepts who developed rigorous modes of discipline and practice.Having said this, I would premise any... (shrink)

The Velvet Revolution of Armenia, which took place in 2018, was an important event in the history of Armenia and changed the government peacefully by means of large demonstrations, rallies and marches. This historic event was covered by Armenian news media. Our goal here was to do a Discourse-Historical Analysis of the Armenian Velvet Revolution as covered by two Armenian websites: armenpress.am-the governmental website and 168.am-the non-governmental website. In our analysis we identified how the lexicon related to the Armenian (...) Velvet Revolution was negotiated and legitimized by these media, and which discursive strategies were applied. We concluded that ‘Armenpress’ paid more attention to the government’s speeches, discussions, meetings and tried to impose the opinion of the government upon the people. In contrast, ‘168’ tried to present itself as an independent website with a neutral attitude toward the Velvet Revolution but, in reality, as we can conclude from the negative opinions about the Velvet Revolution in the coverage of ‘168’, it also represented the government’s interests. There was also a discursive struggle over the exact meaning of ‘revolution’ and the sense of ‘velvet’ in politics and the academic field that was to some extent introduced by these media. (shrink)

This article explores the duality of law with regard to the LGBTQ+ community, examining both its historical regulation of non-heteronormative genders and sexualities and its contradictory potential to transcend such regulations over time. Situated within a postcolonial analytical framework, it undertakes a thematic overview and narrative appraisal of research materials, drawn from a diverse array of social science disciplinary intersections, spanning the timeline from 1990 to 2022, that expounds on the intricate and overlapping imbrications between law and the LGBTQ+ community (...) in India. It was observed that the extant academic deliberations on the subject are dispersed across disciplinary boundaries within the larger scope of humanities and social sciences, necessitating an integrative approach. By delving into the historical antecedents of the subject matter, the current findings are situated within four domains, namely: i) the colonial nexus; ii) the postcolonial public redress; and iii) other domains of sustained legal contestation, such as healthcare, workplace, media censorship, and the fraught terrain of identity and legal lexicon. (shrink)

In 1921 was published the book of the famous Austrian-British philosopher and funder of the analytic philosophy Ludwig Johann Wittgenstein, in which he wrote, that the big part of our philosophical problems, which were subject of the thinking of the thousands philosophers, are created not by the difficulty of reality but by the complication of the language. When a philosopher analyzes a language he uses, he will find that the biggest part of the philosophical problems is illusory. Following Wittgenstein's advices, (...) in this article we probe to analyze what means the concept "polytheism" and to answer the questions: did the phenomenon, what is with this word described, anytime exist, or it is only a phantasies' fabrication, and all attempts to think about it are wandering in the dark labyrinths without exit. The first problem we have in our way is absolutely darkness in this question. We could not find any research, in which the concept of polytheism is analyzed in this way we changed. So we must get through the forest of an unknown ourselves without opportunity to have support from the experience of the predecessors. We hope our mistakes might be useful for the following researches. The Greek word "doxa polytheos" was first time used by Philo of Alexandria and after them many Judaic and Christian authors repeated this word opposing own religion to the paganism. Jan Bodin 1n 16th Century used this word in the modern mean as a France word "polythéisme". The Greek word "doxa polytheos" and the France one "polythéisme", though they are constructed of the same Greek word "Θεός", based on the different concepts, because in 16 centuries the word "Θεός" changed its means. In Greek-speaking society this word was used to detonate any being who overstate the material world. When Thales of Millet wrote, that "the world is full of gods", he did not mean that there is an Absolut in every small part of the world. When he used the word "Θεός" in this mean, Thales thought about different objects, as we called "God" now. The mean of the term "polytheism" is unclear and is the cause of many researches problems in the religious studies. The Greek word "Θεός" detonated every sacral being, which was the object of the worship, but not the Absolut. When this word went in the term "polytheism", its mean was changed, and it was used for the calling Absolut in the Christian meaning. This transformation of the meaning created the wrong conception that in the world there were or are religions, the members of them believes in the existence of some or many Absolutes. The problem of using concept "polytheism" is not a real academic problem but an illusions problem, what is caused by the wrong and incorrect using of the term. The Greek word "Θεός", of them are created the terms "monotheism" and "polytheism", is used in both terms in different meanings. In the term "monotheism" the word "Θεός" means God-Absolut, and in the term "polytheism" – any beings, what are the objects of the religious worship. The monotheism and polytheism are not two different phase of the entvelopment of the religious consciousness. These ideas are created by the wrongness of Hegel's philosophy and must be uprooted from the lexicon of the religious studies. (shrink)

Resumo: O objetivo deste estudo é apresentar reflexões teórico-metodológicas sobre o processo de letramentos bilíngues de estudantes surdos no ensino superior. Tomamos a enunciação verbo-visual como categoria bakhtiniana que direciona as hipóteses de leitura em português pelos estudantes surdos e ocupa centralidade na produção textual sinalizada em língua brasileira de sinais. Da obra do folclorista Câmara Cascudo foram selecionadas lendas brasileiras para análise textual de elementos coesivos que operam nas estratégias de referenciação no texto narrativo em língua brasileira de sinais (...) e na língua portuguesa. Como contribuições teórico-metodológicas, apresentamos a utilização da pedagogia visual e de um roteiro que orienta a leitura com destaque aos elementos intertextuais, paratextuais e textuais na produção dos sentidos do texto. O videorregistro de lendas brasileiras em libras contribui para a ampliação do repertório de gêneros textuais sinalizados, pesquisa e diversificação de léxico regional e composição de acervo de materiais e tecnologias em língua de sinais, para a constituição de uma cultura letrada. Palavras-chave: Letramento acadêmico; Libras; Português como segunda língua; Gêneros textuais; Ensino Superior. Bilingual literacies of deaf students in higher education: a study with Brazilian legends Abstract: The objective of this study is to present theoretical and methodological reflections on the process of bilingual literacies of deaf students in higher education. We understand that the verbovisual enunciation is the Bakhtinian category that mobilizes the hypotheses of reading in Portuguese by deaf students and occupies the centrality in the Brazilian sign language textual production. We selected Brazilian legends of the work of the folklorist Câmara Cascudo, for textual analysis of cohesive elements that influence the referencing strategies in the narrative text in Brazilian sign language and in the Portuguese. As theoretical-methodological contributions, we present the use of visual pedagogy and a script that guides reading, with emphasis on intertextual, paratextual and textual elements in the production of the meanings of the text. The recording of the Brazilian sign language in video of Brazilian legends contributes to the expansion of the repertoire of textual genres signaled in the Brazilian sign language, research and diversification of the regional lexicon and the composition of materials and technologies in sign language for the constitution of a literate culture. Key-words: Academic literacy; Brazilian sign language; Portuguese as a second language; Textual genres; Higher education. Letramentos bilingües de estudiantes sordos en la educación superior: un estudio con leyendas brasileñas Résumen : El objetivo de este estudio es presentar reflexiones teóricas y metodológicas sobre el proceso de letramento bilingüe de estudiantes sordos en la educación superior. Entendemos que la enunciación verbovisual es la categoría bakhtiniana que influye en las hipótesis de lectura en portugués de los estudiantes sordos y ocupa la centralidad en la producción textual señalada en lengua de señas brasileña. Seleccionamos leyendas brasileñas de la obra de la folclorista Câmara Cascudo, para el análisis textual de elementos cohesivos que influyen en las estrategias de referenciación en el texto narrativo en lengua de señas brasileña y en portugués. Como aportes teóricos y metodológicos, se presenta el uso de la pedagogía visual y un guión que orienta la lectura con énfasis en elementos intertextuales, paratextuales y textuales en la producción de los sentidos del texto. La producción de leyendas brasileñas en lengua de señas videograbada contribuye a la expansión del repertorio de géneros textuales señalados en la lengua de señas brasileña, la investigación y diversificación del léxico regional y la composición de materiales y tecnologías en lengua de signos para la constitución de una cultura letrada. Palabras clave: Letramento académico ; Libras ; Portugués como segunda lengua ; Géneros textuales ; Enseñanza superior. Data de registro: 15/04/2021 Data de aceite: 01/12/2021. (shrink)

To write a history “from antiquity to the present” of classical art or literature (or, worst of all, classicism) is the ultimate nightmare aspiration for a scholar whose colleagues are attentive methodologists. The product, when there is one (which I add because the aspiration can yield paralysis), is always in part an apologetic treatise on historical method. Professor Vout—of Christ's College, Cambridge—apologizes with the first word of her subtitle, A, which stresses that many differing histories may be as valid as (...) her own. The next two words, Life History, imply that her study is unauthorized, conjectural, a bit personal or informal, and reliant to an extent on unconfirmable stories. Her book, she tells readers, is of necessity an arrangement of “fragments” and “a mapping not of facts, but of ways in which Greek and Roman artifacts experience history.” She sets down, moreover, as a rule that “classical” is not “a self-standing category: it is always relational” (which historians of the novel have been telling us for many decades about “realism”).We might expect the result of Vout's axioms to be evenhanded diffidence when treating definitions of the classical, and indeed she entertains even the idea of Jeff Koons—maker of Balloon Venus (Orange) and Gazing Ball (Barberini Faun)—as a classical sculptor. There is, however, one approach that she dismisses out of hand: the obsession of classical humanism with authenticity and its renascence. She objects especially to research into the original conditions of objects and to the application of increasingly intrusive methods of restoring them. As she writes, “ ‘Real knowledge’ comes not from antiquities that have been ripped from their original context, cleaned and reconstituted for display in galleries and glass cabinets. ‘Real knowledge’ comes from antiquities that carry their dirt with them.”What Vout, as a critic of humanism, means by dirt is patina—the residue, interesting and sometimes beautiful in itself, of the use and misuse of objects. Dirt is a word that would occur to a humanist art historian when examining the patina of a Greek or Roman object. Vout's use of the word is a parodic expression of reverse snobbery. When studying changes, whether mistakes or enhancements, in a Greek or Roman document, a humanist literary historian would speak of corruption and edit the corrupt text by means of processes that humanist editors invented and perfected. Despite the humanists’ devotion to the recovery of classical learning, however, once a Renaissance edition of a manuscript was in print, the original, however rare, was often destroyed or lost. In effect, the work was reborn, better than new. Rebirth is not the same as preservation: though both are perhaps conservative (or better, in Ulysses's words, “rere regardant”), a renascence or a resurrection is cataclysmic.The humanist approach to the past can appear unlovable and is certainly arrogant, but it can also inspire awe and gratitude. The work of Michelangelo depended on it, and so (more to the point) did Martin Luther's. Vout's attitude toward dirt (patina, corruption, misprision, insertions, recontextualizations, bowdlerizations, misappropriations, translocations) resembles that of Catholic theologians to the depositum fidei. Restoring the original conditions of the Christian church involved methods of research learned from Renaissance humanists and the removal, often destructive, of the “deposit” or residue or patina that adhered to, distorted, discolored, and obscured the conditions of the “primitive church.” A Roman Catholic may well dislike the processes that Luther set in motion, but imagine a scholarly history of Christianity that mentioned Protestantism only to regret its existence.Still, Vout's reasoning, it seems to me, is more sophisticated in its defense of dirt and in its criticism of restoration than any offered against the Protestants’ reasoning during the Counter-Reformation. Consider, for instance, this inspiring passage: “When the curators at the Munich Glyptothek removed Thorwaldsen's restorations from the Aegina pediments, they did not so much take them back to a pristine state as out of the feedback loop, rendering them damaged goods. It was not a restriction of avenues or a change of direction that was being enacted here, but a refusal to speak the language, or rather an insistence that the only language worth speaking was an academic [humanist, restorationist] one.... In 2011, the Glyptothek marked the two hundredth year of the pediments’ discovery by putting new versions of Thorvaldsen's restored figures on display. They had relearned the lingo. For art to be ‘classical,’ it has to know its place in the discourse.” May lingo and feedback loop have successful careers in the lexicon of classical scholarship. “Far from producing a nostalgic narrative,” as Vout informs us, “the lessons learned from looking back ensure that we keep traveling.”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Place: Towards a Geophilosophy of Photography by Ali ShobeiriElizabeth. L. CoxPlace: Towards a Geophilosophy of Photography BY ALI SHOBEIRI Leiden, The Netherlands: Leiden University Press, 2021In his most recent work, Place: Towards a Geophilosophy of Photography, Ali Shobeiri skilfully demonstrates both the importance of, and fluid ways in which, place plays a dynamic role in the understanding and stories nestled within the seeing and evaluating of photographs and (...) photography. Bringing together the worlds of photography, geography, and philosophy to create an interdisciplinary theoretical understanding of place in relation to photography, Shobeiri has expertly unearthed a nuanced, exciting way of considering the photographic process and images.Shobeiri, an Assistant Professor of Photographic Studies and Visual Arts Theory at Leiden University, brings his knowledge and expertise of visual culture, photographic theory, human geography, and philosophy to the fore in his latest publication. His knowledge, passion, personal interest in photography, and his critical thought come through nicely in his writing, and it is clear that the development of Shobeiri’s ideas and framework have been given a lot of thought, time, and energy. This book meaningfully speaks to those interested in a discussion of place within the realm of photography, evidenced through the depth of knowledge and sheer detail explored within this book.Inspired by his own experience as a photographer and influenced by Edward Casey’s “delimited” definition of place, Shobeiri explores how place is never simply presented or fixed (11). It is here that he expertly uses photography to do this across six different yet clearly complimentary chapters. Critically, there is no way to give a succinct overview of the chapters of this book without losing meaning and diluting Shobeiri’s message; the book is rich, deeply detailed, embedded within philosophical thought, and is nuanced throughout, which is important to remember when reading this non- fiction piece of work.In the first chapter, Shobeiri provides a phenomenological exploration of the importance of the photographer’s body both as a lived experience and a physical entity. He then juxtaposes this duality to the lived [End Page 136] place of the photograph, returning to the notion of fixedness and using the idea of belonging to explore the photographer’s body and the photographic experience as a lived place. The next chapter discusses spatiality and time, and the way in which space is temporalized, using key influences such as Roland Barthes and Susan Collins to illustrate the argument. Central to this is the idea that a photograph captures time, but also aims at space, which raises questions about what this means for the space before the lens. In chapters 3 and 4, the author argues that the photograph itself travels through space, and highlights the importance of the photographic place, allowing us to “bestow meaning upon that space on the photograph’s surface” (67). Interestingly, Shobeiri points to philosophy to help the reader understand this, such as Jacques Derrida, and uses more familiar images and scholarly thought from NASA to discuss blind field and the liminality of photographic place. Chapter 5 moves away from location and journeys the reader to a discussion of places viewed as moment of encounter, specifically considering the spectator and the photograph. This evolves further in the sixth and final chapter insofar as it explores the transition and translation of the photographed place to the communication of the content of the image and the agency of the photograph. Shobeiri finishes with a simple yet engaging epilogue, several helpful notes, and a plethora of references which are useful for further reading.Place: Towards a Geophilosophy of Photography is genuinely interesting, centred within academic scholarship, and employs the thought of theorists that readers of Environment, Space, Place will undoubtably recognise. Scholarly figureheads such as Jacques Derrida, Alain Badiou, and Michel Foucault, space and place authorities such as Tim Cresswell, Tim Ingold, and Doreen Massey, and art aficionados such as Roland Barthes, Susan Collins, and John Berger frequent the pages. Familiar artistic names are also drawn upon, including Ansel Adams, Gert Jan Kocken, and Gerhard Richter, which soften the strong academic tones that this book voices. This work is clearly sophisticated in terms of lexicon and ideas, however... (shrink)

Context. Social media platforms such as Facebook and Twitter carry a big load of people’s opinions about politics and leaders, which makes them a good source of information for researchers to exploit different tasks that include election predictions. Objective. Identify, categorize, and present a comprehensive overview of the approaches, techniques, and tools used in election predictions on Twitter. Method. Conducted a systematic mapping study on election predictions on Twitter and provided empirical evidence for the work published between January 2010 and (...) January 2021. Results. This research identified 787 studies related to election predictions on Twitter. 98 primary studies were selected after defining and implementing several inclusion/exclusion criteria. The results show that most of the studies implemented sentiment analysis followed by volume-based and social network analysis approaches. The majority of the studies employed supervised learning techniques, subsequently, lexicon-based approach SA, volume-based, and unsupervised learning. Besides this, 18 types of dictionaries were identified. Elections of 28 countries were analyzed, mainly USA and Indian elections. Furthermore, the results revealed that 50% of the primary studies used English tweets. The demographic data showed that academic organizations and conference venues are the most active. Conclusion. The evolution of the work published in the past 11 years shows that most of the studies employed SA. The implementation of SNA techniques is lower as compared to SA. Appropriate political labelled datasets are not available, especially in languages other than English. Deep learning needs to be employed in this domain to get better predictions. (shrink)

CONTENTS An Editor's Introduction INTRODUCTORY CHRONOLOGICAL OVERVIEW HEIDEGGER'S ACADEMIC CAREER 1909-1930 A. Background (1889-1930) B. Lehrveranstaltungen/University Education and Teaching (1909-1930) C. Heidegger's Early Occasional Writings: A Chronological Bibliography PART I: STUDENT YEARS 1. Curricula Vitae 2. Two Essays for The Academician o Authority and Freedom (1910) o On a Philosophical Orientation for Academics (1911) 3. The Problem of Reality in Modern Philosophy (1912) 4. Recent Research in Logic (October-December 1912) 5. Meßkirch's Triduum: A Three-day Meditation on the War (January (...) 1915) 6. Question and Judgment (July 1915) 7. The Concept of Time in the Science of History (July 1915) 8. The Doctrine of Categories and Meaning in Duns Scotus (1915): Supplements o Author's Notice (1917) o Conclusion: The Problem of Categories (1916) 9. On Schleiermacher's Second Speech "On the Essence of Religion" (1917) PART II: EARLY FREIBURG PERIOD 10. Letter to Engelbert Krebs on his Philosophical Conversion (1919) 11. Letter to Karl L÷with on his Philosophical Identity (1921) 12. Vita, with an Accompanying Letter to Georg Misch (June 1922) 13. Critical Comments on Karl Jaspers' Psychology of Worldviews (1920) 14. Phenomenological Interpretations with Respect to Aristotle: Indication of the Hermeneutical Situation (1922) PART III: THE MARBURG PERIOD 15. The Problem of Sin in Luther (February 1924) 16. The Concept of Time (July 1924) 17. Being-There and Being-True According to Aristotle (December 1924) 18. Wilhelm Dilthey's Research and the Current Struggle for a Historical Worldview (Kassel Lectures, April 1925) 19. On the Essence of Truth, Pentecost Monday (May 24, 1926) 20. Letter Exchange with Karl L÷with on Being and Time (August 1927) 21. "Phenomenology," Draft B (of the Encyclopaedia Britannica Article), with Heidegger's Letter to Husserl (October 1927) 22. "Heidegger, Martin": Lexicon Article Attributed to Rudolf Bultmann (1927-1928) APPENDICES: SUPPLEMENTS BY HEIDEGGER'S CONTEMPORARIES Appendix I: Academic Evaluations of Heidegger by his Teachers and Peers A. Evaluation of Martin Heidegger's Dissertation by Arthur Schneider (July 1913) B. Evaluation of Dr. Heidegger's Habilitation by Heinrich Rickert (July 1915) C. Nomination for Associate Professor at G÷ttingen (November 1922) D. Nomination for Associate Professor at Marburg (December 1922) E. Nomination for Professor at Marburg (August 1925) F. Nomination for Husserl's Chair at Freiburg (February 1928) Appendix II: Husserl and Heidegger A. Their Correspondence to and about Each Other (1914-1934) B. "For Edmund Husserl on his Seventieth Birthday" (April 8, 1929) Appendix III: Karl L÷with's Impressions of Husserl and Heidegger, 1926-1927 Annotated Glossary Bibliography of GA-Editions of the Lecture Courses Select Secondary Bibliography. (shrink)

This chapter contains sections titled: References.

Analytic theology can flourish in the secular academy, and flourish as authentically Christian theology. Analytic Theology and the Academic Study of Religion explains analytic theology to other theologians and scholars of religion, while simultaneously explaining those other fields to analytic theologians. William Wood defends analytic theology from some common criticisms, but also argues that analytic theologians have much to learn from other forms of inquiry. Analytic theology is a legitimate form of theology, and a legitimate form of academic (...) inquiry, and it can be a valuable conversation partner within the wider religious studies academy. Analytic Theology and the Academic Study of Religion articulates an attractive vision of analytic theology, fosters a more fruitful inter-disciplinary conversation, and enables scholars across the religious studies academy to understand one another better. (shrink)

The COVID-19 outbreak has ravaged all societal domains, including education. Home confinement, school closures, and distance learning impacted students, teachers, and parents’ lives worldwide. In this study, we aimed to examine the impact of COVID-19-related restrictions on Italian and Portuguese students’ academic motivation as well as investigate the possible buffering role of extracurricular activities. Following a retrospective pretest–posttest design, 567 parents reported on their children’s academic motivation and participation in extracurricular activities. We used a multi-group latent change score (...) model to compare Italian and Portuguese students’: pre-COVID mean motivation scores; rate of change in motivation; individual variation in the rate of change in motivation; and dependence of the rate of change on initial motivation scores. Estimates of latent change score models showed a decrease in students’ motivation both in Italy and in Portugal, although more pronounced in Italian students. Results also indicated that the decrease in students’ participation in extracurricular activities was associated with changes in academic motivation. Furthermore, students’ age was significantly associated with changes in motivation. No significant associations were found for students’ gender nor for parents’ education. This study provides an important contribution to the study of students’ academic motivation during home confinement, school closures, and distance learning as restrictive measures adopted to contain a worldwide health emergency. We contend that teachers need to adopt motivation-enhancing practices as means to prevent the decline in academic motivation during exceptional situations. (shrink)

Interdisciplinarity is often framed as crucial for addressing the complex problems of contemporary society and for achieving new levels of innovation. But while science policy and institutions have provided a variety of incentives for stimulating interdisciplinary work throughout Europe, there is also growing evidence that some aspects of the academic system do not necessarily reward interdisciplinary work. In this study, we explore how mid-career researchers in an environmental science research center in Sweden relate to and handle the distinct forms (...) of uncertainty that arise from conflicting institutional and policy impulses. Our material suggests that interdisciplinary academics are often confronted with and at times themselves operate with a surprisingly dichotomous, value-laden view of their research practice. Disciplinarity is primarily associated with the ideals of scientific rigor, while interdisciplinarity becomes conflated with application-oriented work and a lack of ‘theory.’ We also draw attention to the underlying practical dynamics that reproduce this tension and entangle it with the very process of academic socialization. Specifically, we analyze the ambivalent consequences of the various work-arounds that researchers rely on to carve out opportunities for ongoing interdisciplinary research within heterogeneous funding landscapes. These tactics turn out to be undermined by the overriding normative power of formal career incentives at universities, which continue to emphasize the ideals of the individual high-performing academic who publishes in disciplinary journals and attracts the most selective grants. Under such circumstances, the work-arounds themselves become an insidious mechanism that allows researchers to stay in academia but systematically marginalizes their voices and epistemic ambitions in the process. (shrink)

This article examines the process of one institution’s efforts to develop an educational academic integrity seminar through an ethnographic study approach. The educational program developed allowed the institution to transition from a punitive sanctioning system to an educational one. The institution cultivated cross-campus partnerships to develop the program. Both quantitative and qualitative data revealed that students had a positive experience attending the program and found it useful. This article serves as a framework for institutions to utilize when building their (...) own educational-based academic integrity on-campus seminar and sanctioning program. (shrink)

The study is an intercultural comparison of the theory of reasoned action and the theory of planned behavior (original and modified versions) to predict students’ intentions for academic cheating. The sample included university students from 7 countries: Poland, Ukraine, Romania, Turkey, Switzerland, United States, and New Zealand. Across countries, results show that attitudes, perceived behavioral control, and moral obligation predict students’ intentions to engage in academic dishonesty in the form of cheating. The extended modified version of the theory (...) of planned behavior emerged as the best explanatory model predicting intentions to cheat. Significant cross-cultural differences were found and discussed. (shrink)

Over the past 50 years, academic-industrial collaborations and technology transfer have played an increasingly prominent role in the biomedical sciences. These relationships can speed the delivery of innovative drugs and medical technologies to clinical practice, creating important public health benefits as well as income for universities and their faculty. At the same time, they raise ethical concerns, particularly when research involves human subjects in clinical trials. Lapses in oversight of industry sponsored clinical trials at universities, and especially patient deaths (...) in a number of trials, have brought these issues into the public spotlight and have led the federal government to intensify its oversight of clinical research. The leadership of Harvard Medical School convened a group of leaders in academic medicine to formulate guidelines on individual financial conflicts of interest. They and other groups are working to formulate a national consensus on this issue. (shrink)

Aim To provide insights into the students' attitude towards academic integrity and their perspective of academic honesty at Croatian medical schools. Methods A cross-sectional study using an anonymous questionnaire containing 29 questions on frequency of cheating, perceived seriousness of cheating, perceptions on integrity atmosphere, cheating behaviour of peers and on willingness to report misconduct. Participants were third-year (preclinical) and fifth-year (clinical) students from all four Croatian Schools of Medicine. Outcome measures were descriptive statistical correlates and differences in students' (...) self-reported educational dishonesty, perceptions of cheating behaviour and medical school integrity atmosphere. Results Of the 1074 students enrolled in the third and fifth year, 662 (62%) completed the questionnaire. A large proportion of the students (97%) admitted using some method of cheating and 78% admitted engaging in at least one form of misconduct. About 50% had a lenient attitude towards six acts of academic dishonesty. Only 2% reported another student for cheating. Risk factors for cheating were strongly correlated with students' perceptions of peer cheating behaviour, peer approval of cheating, low perception of seriousness of cheating and inappropriate severity level of exams and teaching materials. Conclusions Cheating is prevalent in Croatian medical schools and academic dishonesty is seen as acceptable behaviour among numerous future Croatian doctors. (shrink)

Developments in the Academy from the time of Arcesilaus to that of Carneades and his successors tend to be classified under two heads: scepticism and probabilism. Carneades was principally responsible for the Academy's view of the latter subject, and our sources credit him with an elaborate discussion of it. The evidence furnished by those sources is, however, frequently confusing and sometimes self-contradictory. My aim in this paper is to extract a coherent account of Carneades' theory of probability from the testimony (...) with a further end in view, namely to understand better the uses to which that theory was put by the Academy in its debate with the Stoa. Though it is not its principal object, the investigation should also help make clear how the Academy's scepticism and its probabilism were related to each other as parts of a single consistent practice of philosophy. (shrink)

Reprint of an article published in the Journal of Philosophy of Education (2010) about the tension between a right to academic freedom and a responsibility to promote public goods, discussed largely in the African context.

Purpose Students have direct access to academic ghost writers who are able to provide for their assessment needs without the student needing to do any of the work. These ghost writers are helping to fuel the international industry of contract cheating, raising ethical dilemmas, but not much is known about the writers, their business or how they operate. This paper aims to explore how the ghost writers market their services and operate, based on observable information. Design/methodology/approach This paper reviews (...) data from providers actively offering contract cheating services available to the public on Fiverr.com, a low-cost micro outsourcing site. The search term write essay is used to identify providers, finding 103 Gigs from 96 unique providers. Visible information, such as provider marketing, advertised services, pricing information and customer reviews, is analysed. Findings The results demonstrate that bespoke essays are readily available to students at a low cost. The majority of providers operate from Kenya. Revenue calculations indicate a price point of US$31.73 per 1,000 words, below the cost of traditional essay mills, but show that these 96 providers have generated around US$270,000 of essay writing business between them. Originality/value This study affords a look into a complex and established industry whose inner workings are normally kept private and for which little published information currently exists. The research adds to what is known about the extent, location and operation of the contract cheating industry. (shrink)

Activism and bioethics have enjoyed a somewhat strained relationship. In this paper, I consider activism specifically from the perspective of junior academics. I will argue that although there may be a prima facie duty for bioethicists to be activists, countervailing considerations for junior academics may mean that they, in particular, should refrain from undertaking activist activities. I will argue this on the basis of two key claims. First, I argue that activism may come at a potential cost to the academics (...) who undertake it, and that these costs are potentially of greatest detriment to junior academics undertaking activism. Second, I argue that junior academics are likely to be less effective activists than established academics. Moreover, undertaking activism as a junior academic may prevent one from becoming an effective activist later. Finally, I will discuss the implications of this argument for activist commitments later in one’s career. (shrink)

Background Academic integrity (AI) is of increasing importance in higher education. At the same time, students are becoming more consumer-oriented and more inclined to appeal against, or complain about, a penalty imposed for a breach of AI. This combination of factors places pressure on institutions of higher education to handle alleged breaches of AI in a way acceptable to students that motivates them to continue to engage with their studies. Method Students (n = 8) were interviewed to discover their (...) perceptions of the process for dealing with breaches of AI. All students were based in one university in a very diverse area of London which has many first-generation students from non-traditional academic backgrounds. Results Students reported strong emotional reactions featuring high levels of anxiety and stress. Some found the process to be threatening and demotivating and questioned continuation on their course of study, while others used more adaptive coping strategies. Students also went to great pains to make it clear that their own, and their friends’, breaches of AI were unintentional, while expressing the view that other people were deliberately cheating and should be penalised. Key recommendations include: support for students to re-engage after the intervention; support for students to develop effective self-regulatory learning strategies and time management; provision of specific examples to clarify what is, and is not, acceptable academic practice; recognition of the strong emotions likely to be invoked, especially if accompanied by declarations of unintentionality. (shrink)

The current pandemic represents unprecedented times in medical education. In addition to the already strenuous demands of medical school, the SARS-CoVid-2 pandemic introduced a new source of ethical and moral pressure on students. Medical students navigated finishing their didactic years in isolation and initiated their clinical rotations in a pandemic environment. Many medical students found themselves in the frustrating position of being non-essential healthcare workers but still wanting to help. This paper follows the personal and shared experiences of a second-year (...) medical student transitioning to their third year. In particular, this paper examines the author’s personal ties to the disability community through their family, and how this impacted their approach in striving to aid in the pandemic. (shrink)

In the early 1980s, Edward Shils, together with others, undertook the task of defining what he called ‘The Academic Ethic’. It is perhaps best to think of this task in terms defined by Alasdair MacIntyre in many of his writings, in which he observes that the formulation of an ethic typically came at the point where it was no longer a matter of general tacit acceptance but was becoming lost. Shils’s exchanges with his friends and collaborators who commented on (...) the project bear this out: they understood the changes in circumstances that had made the traditional academic ethic obsolete. So did Shils himself. He understood science in terms of what might be called ‘the liberal theory of science’, which treated scientists, and by extension all of academia, as independent agents seeking truth in their own ways, governed by their own sense of what was promising to research, bound together only by a strong tradition of truth-seeking and mutual respect. This, however, required independence of finance – something that the high costs of science rendered prohibitive. The grants system undermined autonomy, and similar issues undermined the autonomy of non-science academics. What is the relevance of traditional academic values today? If the liberal theory of science is dead, what has replaced it? Answering these questions takes us to the heart of problems of the organisation and financing of academic life, the audit culture and the question of truth itself. (shrink)