IntroductionRecent research investigating the benefits of being outdoors and contact with nature in children showed strong associations with children’s health and development. More teachers are choosing to integrate outdoor learning into their practice in Quebec, but few studies have focused on OL in the school environment, particularly in Canada and more specifically in Quebec, despite the fact that the school context lends itself favorably to this practice.ObjectiveThe purpose of this study was to portray OL in preschool and primary schools in (...) Québec by identifying three key elements: teachers’ perception of the outdoors, the uses of OL in schools, and teaching strategies and factors that influence teachers’ integration of OL.MethodologySemi-structured group interviews conducted with 14 teachers and participant observations were used for data collection. Inclusion criteria were to be a preschool or primary school teacher, to have taught at least eight sessions of OL in the past year, and to have no connection or contact with the research team prior to the start of the study.ResultsFirst, the results showed that teachers commonly understood the outdoors as being in the open air, practicing a physical activity, having the presence of nature, providing physical freedom and targeting a pedagogical intention. Second, teachers appeared to incorporate a variety of pedagogical intentions in OL, in a variety of settings, and with a variety of academic subjects and learning tasks. Third, teachers used a wide range of teaching strategies in OL. Participants also identified multiple factors specific to their setting that appeared to facilitate or limit their integration of OL into the school environment.ConclusionThis study provided a better understanding of the current use of the OL in the Quebec school environment by identifying the common characteristics, limitations and winning strategies of its use in schools. Teachers and schools interested in OL could benefit from the results of this study, particularly those interested in adopting a Forest School or Udeskole approach. (shrink)

Presents a catalog of an exhibition of photographs focusing on blue collar workers.

The text includes an engaging narrative of his life and entrepreneurial career and a thought-provoking essay on Beato and the photography of war.

Un mot d'usage quotidien, "danger", est devenu concept chez Heidegger. L'usage heideggerien de "danger" n'est pourtant pas celui de ce livre, qui refuse de s'engager de front dans la "question de l'être" au profit des manières ou modes d'être, dont il explore un échantillon sans prétention exhaustive mais utilisé comme trame heuristique. Mode d'être de l'oeuvre d'art, mode d'être de la "chose" ou du sacrement, mode d'être comme "existence" et comme "vie", un danger est toujours présent : l'existence, telle que (...) décrite chez Heidegger, est déconstituée par des phénomènes auxquels elle ne peut rendre justice ; la vie abrite l'existence mais court le risque perpétuel de n'être que dans les frontières de l'existence, etc. Et si l'étant nous est toujours donné dans un comment - comment de son apparaître, donc comment de son être -, rien ne garantit la pérennité de cette donation : presque tout étant, et d'abord l'étant que nous sommes, est en danger d'apparaître autre qu'il ne nous apparaît maintenant. Aussi convenait-il, après avoir ajointé le concept de vie à celui d'esprit, après avoir dit que la vie est "spirituelle", de justifier le titre du livre en liant "être" et "danger" ; et il restait au final le temps de proposer, dans l'élément du possible, l'hypothèse d'une eschatologie de l'être, avant tout de notre être, sur laquelle le danger n'aurait plus de prise. (shrink)

The nine essays in The Appearing of God are situated on the fluid border of philosophy and theology, and follow a path leading from classic modern philosophical discussions of experience to some leading themes in contemporary phenomenology. After an introductory exploration of Kierkegaard's classic text that straddles the border between philosophy and theology, the reader is introduced to Husserl's account of perception, with its demonstration that the field of phenomena is wider than that of perceptible entities, allowing phenomena that give (...) themselves primarily to feeling. Husserl's theory of reduction is then subjected to a critique, which identifies phenomena wholly resistant to reduction. John Paul II's encyclical on Faith and Reason elicits a critical rejection of its attempt to reify the boundary between natural and supernatural, the author asserting in its place that love is the distinguishing mark of the knowledge of God. This theme is continued in a discussion of Heidegger's Being and Time, where a passing reference to Pascal invites interrogation of the work's 'methodological atheism', which is found to leave more room than appears for love of the divine. The next three chapters deal with the themes of Anticipation, Gift and Self-Identity, all exploring aspects of a single theme, the relation of present experience to the passage of time, and especially to the future. The final chapter puts that theme, together with the theme of love and knowledge, to the service of an enquiry into how theology as an intellectual enterprise relates to the practice of worship. (shrink)

"Christian philosophy" is commonly regarded as an oxymoron, philosophy being thought incompatible with the assumptions and conclusions required by religious faith. According to this way of thinking, philosophy and theology must forever remain distinct. In From Theology to Theological Thinking, Jean-Yves Lacoste takes a different approach. Stepping back from contemporary philosophical concerns, Lacoste--a leading figure in the philosophy of religion--looks at the relationship between philosophy and theology from the standpoint of the history of ideas. He notes in particular (...) that theology and philosophy were not considered separate realms until the high Middle Ages, this distinction being a hallmark of the modern era that is coming to an end. Lacoste argues that the intellectual task before us now is to work in the frontier region between or beyond these domains, work he identifies as "the task of thinking." With this argument, Lacoste resets our understanding of Western Christian thought, contending that a new way of thinking that is at once philosophical and theological will be the lasting discourse of Christianity. (shrink)

Entre philosophie et théologie, pouvons-nous croire à l'existence d'une limite? C'est ce que ce livre tente de nier. Dieu n'apparaît pas ou n'" apparaît " pas comme apparaît ou " apparaît " un cube, une œuvre d'art, un nombre ou un autre homme. Dieu diffère - jusqu'au point d'être le non-autre. La différence toutefois n'introduit nulle césure dans le champ de la connaissance. Elle nous rend simplement, ce qui n'est pas peu, attentifs à la pluralité des modes d'apparaître. Et s'enquérir (...) de la phénoménalité de Dieu, à ce compte, revient à s'enquérir de toute phénoménalité. Celle de l'objet présumé philosophique et seulement philosophique aussi bien que celle de l'objet présumé théologique et seulement théologique. J.-Y, L. (shrink)

Nous ne pouvons nous dispenser d'un concept linguistique du vrai. Nous ne pouvons pas davantage nous dispenser d'un concept phénoménologique du vrai. Et nous ne pouvons enfin nous dispenser de recourir à l'un et à l'autre, car le vrai se dit et le vrai se donne à l'intuition. Ces affirmations sont élémentaires. Mais les prendre au sérieux, c'est-à-dire considérer l'expérience entière de la vérité, requiert d'élargir le concept de vérité, de telle manière que : le vrai ne soit pas seulement (...) affaire de savoir mais, plus largement, affaire de connaissance ; le vrai puisse être dit dans une multiplicité de langages (philosophique, poétique, scientifique(; le vrai soit indissociable de la question de l'être-dans-le-monde ; le vrai soit à la mesure du logos, dont on montre qu'il excède la ratio sous ses formes modernes. Le vrai doit à nouveau être pensé. La pensée n'est rien de neuf. Mais son intervention dans les débats sur le vrai, au temps du nihilisme, est plus urgente que jamais. (shrink)

Examines how violence has been conceptually and rhetorically put to use in continental social theory.

_Examines how violence has been conceptually and rhetorically put to use in continental social theory._.

There are countless circumstances under which random individuals COULD act together to prevent something morally bad from happening or to remedy a morally bad situation. But when OUGHT individuals to act together in order to bring about a morally important outcome? Building on Philip Pettit’s and David Schweikard’s account of joint action, I will put forward the notion of joint duties: duties to perform an action together that individuals in so-called random or unstructured groups can jointly hold. I will show (...) how this account of joint duties is preferable to one which defends individual duties to cooperate. I then discuss the limits of joint duties and the ways in which one can fail to comply with them. It will become apparent that the circumstances under which individuals in random collectives acquire such joint duties are rare. (shrink)

Why equality cannot be conditional on a shared human “nature” but has to be for all For centuries, ringing declarations about all men being created equal appealed to a shared human nature as the reason to consider ourselves equals. But appeals to natural equality invited gradations of natural difference, and the ambiguity at the heart of “nature” enabled generations to write of people as equal by nature while barely noticing the exclusion of those marked as inferior by their gender, race, (...) or class. Despite what we commonly tell ourselves, these exclusions and gradations continue today. In Unconditional Equals, political philosopher Anne Phillips challenges attempts to justify equality by reference to a shared human nature, arguing that justification turns into conditions and ends up as exclusion. Rejecting the logic of justification, she calls instead for a genuinely unconditional equality. Drawing on political, feminist, and postcolonial theory, Unconditional Equals argues that we should understand equality not as something grounded in shared characteristics but as something people enact when they refuse to be considered inferiors. At a time when the supposedly shared belief in human equality is so patently not shared, the book makes a powerful case for seeing equality as a commitment we make to ourselves and others, and a claim we make on others when they deny us our status as equals. (shrink)

People hold wildly opposing and very strong views on the question whether mental disorders are brain disorders, and the disagreement is primarily a conceptual one, not one about whether there are,...

Analytic metaphysics has recently discovered biology as a means of grounding metaphysical theories. This has resulted in long-standing metaphysical puzzles, such as the problems of personal identity and material constitution, being increasingly addressed by appeal to a biological understanding of identity. This development within metaphysics is in significant tension with the growing tendency amongst philosophers of biology to regard biological identity as a deep puzzle in its own right, especially following recent advances in our understanding of symbiosis, the evolution of (...) multi-cellular organisms and the inherently dynamical character of living systems. Moreover, and building on these biological insights, the broadly substance ontological framework of metaphysical theories of biological identity appears problematic to a growing number of philosophers of biology who invoke process ontology instead. This volume addresses this tension, exploring to what extent it can be dissolved. For this purpose, the volume presents the first selection of essays exclusively focused on biological identity and written by experts in metaphysics, the philosophy of biology and biology. The resulting cross-disciplinary dialogue paves the way for a convincing account of biological identity that is both metaphysically constructive and scientifically informed, and will be of interest to metaphysicians, philosophers of biology and theoretical biologists. (shrink)

The standard view of ignorance is that it consists in the mere lack of knowledge or true belief. Duncan Pritchard has recently argued, against the standard view, that ignorance is the lack of knowledge/true belief that is due to an improper inquiry. I shall call, Pritchard’s alternative account the Normative Account. The purpose of this article is to strengthen the Normative Account by providing an independent vargument supporting it.

It is commonly accepted – not only in the philosophical literature but also in daily life – that ignorance is a failure of some sort. As a result, a desideratum of any ontological account of ignorance is that it must be able to explain why there is something wrong with being ignorant of a true proposition. This article shows two things. First, two influential accounts of ignorance – the Knowledge Account and the True Belief Account – do not satisfy this (...) requirement. They fail to provide a satisfying normative account of the badness of ignorance. Second, this article suggests an alternative explanation of what makes ignorance a bad cognitive state. In a nutshell, ignorance is bad because it is the manifestation of a vice, namely, of what Cassam calls “epistemic insouciance”. (shrink)

"Deleuze plonge la critique kantienne transcendantale dans le bain dissolvant d'un empirisme renouvelé. Ce livre se propose de restituer cette entreprise, et d'analyser l'étonnante création de ce concept, que Deleuze mène depuis ses premières monographies jusqu'à Différence et Répétition dans un dialogue fécond avec l'histoire de la philosophie. Par quelles opérations de distorsion et de collage, Deleuze compose-t-il l'empirisme de Hume, la théorie du signe comme force de Nietzsche, le virtuel et les multiplicités de Bergson, les modes de Spinoza, les (...) individualisations impersonnelles de Simondon pour renouveler la théorie kantienne du transcendantal? C'est tout l'objet de cette enquête, qui permet d'entrer dans le laboratoire du penseur, pour saisir la philosophie se faisant, mais qui permet également d'expliquer l'insistance du transcendantal dans toute son oeuvre"--P. [4] of cover. (shrink)

Prison work creates ethical challenges for which a training program was initiated for Dutch prison staff to foster their Moral Craftsmanship (MCS). The concept of MCS is not yet defined and operationalized in literature. This explorative study aims to 1) define MCS, 2) identify conceptual elements of MCS, and 3) develop a measurement tool for MCS. A document and literature study provided input for the definition and selection of conceptual elements related within DCIA policy documents, identifying three conceptual levels of (...) MCS: individual (cognition, attitude, and actions), team, and leadership. This first MCSQ consists of seventy-one items distributed across the domains: values and norms, judgment and reasoning, consultation, implementation, looking back, interactions, and leadership. We tested its usability via ‘think-aloud interviews.’ Validation of the current version of the MCS-Questionnaire and consensus among experts about what to include or exclude in the concept of MCS are needed for further development. (shrink)

This Element has two aims. The first is to discuss arguments philosophers have made about the difference God's existence might make to questions of general interest in metaethics. The second is to argue that it is a mistake to think we can get very far in answering these questions by assuming a thin conception of God, and to suggest that exploring the implications of thick theisms for metaethics would be more fruitful.

Our moral obligations can sometimes be collective in nature: They can jointly attach to two or more agents in that neither agent has that obligation on their own, but they – in some sense – share it or have it in common. In order for two or more agents to jointly hold an obligation to address some joint necessity problem they must have joint ability to address that problem. Joint ability is highly context-dependent and particularly sensitive to shared (or even (...) common) beliefs. As such, joint ability can be deliberately generated in a given collection of agents by providing information related to collective goals and contributory actions. As moral agents, we regularly face problems wherein the outcome of our actions depends on how others choose. There are two ways of deliberating about our own choices in such cases. We can either think of our choices as best responses to others’ choices (I-mode reasoning). Or we can think of our own choices as contributions to the collectively best option (even when we do not know how others are (likely) to choose) (we-mode reasoning). In deliberating about the right (individual) course of action vis-à-vis collective action problems, agents regularly we-frame the case at hand, that is, they include options in their deliberation that are only collectively available, and they we-reason with regard to their individual contributory actions. It is a necessary condition for collective obligations that potential collaborators facing a joint necessity case have grounds to privilege we-reasoning over reasoning in I-mode. (shrink)

The most remarkable about the continuity in Chomsky's thought about language is that it takes place against a theoretical landscape in constant flux, the landscape of generative grammar. Chomsky introduced a central distinction between E‐languages and I‐language, the internalized knowledge of language that each speaker has and which is the result of the interaction between his or her language faculty and the (limited) experience that he or she had of his or her mother tongue during language acquisition. The Faculty of (...) Language narrowly understood corresponds to “the abstract linguistic computational system alone, independent of the other systems with which it interacts”. This chapter aims to follow the trail of Chomsky's strongly reiterated claim throughout the years that language is not primarily a tool for communication, but rather, a tool for thought. (shrink)

The traditional concept of prime matter – a purely potential substratum that persists through substantial change and serves to constitute the generated substance – has played a dwindling part in Aristotelian scholarship over the centuries. In medieval interpretations of Aristotle, prime matter was thought to play these two roles in all substantial changes, not only in changes at the level of the four elements. In more recent centuries, traditional prime matter was relegated only to the context of substantial changes between (...) the four elements. And in the last few decades of Aristotelian scholarship, it has become common either to downplay or even to eliminate prime matter’s role in elemental changes too. I will support the traditional concept of prime matter by showing that it aligns Aristotle’s view of elemental change with one of the central constraints on matter imposed in his Physics to a degree that cannot be achieved on the non-traditional interpretations: the need for matter to be in potentiality in a way that avoids the two problematic extremes of mere persistence, on the one hand, and destruction, on the other. This point will be supported by Aristotle’s rejection of both monism and pluralism in On Generation and Corruption. Second, I will argue that Aristotle calls for precisely the same kind of potentiality in a very different context: his critique of Anaxagoras’s view of matter in the Generation of Animals. Here the very same problematic extremes of mere persistence and destruction that plague the alternate views to traditional prime matter also plague the dominant views on the matter for animal generation. Especially since Aristotle takes living things to be paradigmatic substances, these comparisons suggest that the apparent idiosyncrasies of elemental transformation which have motivated interpreters to depart from traditional prime matter may not be so idiosyncratic after all. And if that is so, it may be that the problem lies not so much with traditional prime matter as with our assumptions about how persistence and constitution work in substantial change according to Aristotle. In the end, this line of argument opens the door to three new potential interpretations of the matter for substantial generation in Aristotle, interpretations which align with his concept of potentiality and – to varying degrees – with traditional prime matter as well. (shrink)

Theodor W. Adornos posthum veröffentlichte Ästhetische Theorie exponiert die Krise der Kunst im Zeitalter ihrer gesellschaftlichen Integration. Gesättigt mit der Erfahrung konkreter Kunstwerke, hinterfragt sie das tradierte Kategoriensystem philosophischer Ästhetik. Der vorliegende Band unternimmt erstmals eine kommentierende Auslegung, um den dichten Text aufzuschließen und ein Weiterdenken von Adornos kritischer Ästhetik anzuregen.

Research on emotion and psychopathology has blossomed due in part to the translation of affective science theory and methods to the study of diverse disorders. This translational approach has helped the field to hone in more precisely on the nature of emotion deficits to identify antecedent causes and maintaining processes, and to develop promising new interventions. The future of emotion research in psychopathology will benefit from three inter-related areas, including an emphasis on emotion difficulties that cut across traditional diagnostic boundaries (...) (i.e., a transdiagnostic approach), the explicit linking of emotion and cognition in behavioral and neuroimaging studies in psychopathology, and continued translation of the latest conceptualizations of emotion to the study of psychopathology. (shrink)

In this paper, I respond to commentaries on my book “Are Mental Disorders Brain Disorders?”. The topics I discuss are: accounts of function and dysfunction, constraints on the relationship between processes at the level of the brain and the mind, externalism in psychiatry, implications for moral responsibility and the question whether my account is a form of conceptual engineering. I defend my account and argue that the key criterion for whether mental disorders are brain disorders is whether we can map (...) dysfunctional psychological processes onto specific differences in brain function. I also acknowledge that my commentators have identified points where my account needs further development. (shrink)

All too often it is said that common-sense philosophers faIl to justify their appeal to common sense as a philosophical standard, and that they merely repeat one another in the glorification of philosophical trivialities. This book challenges these and ot.

This book explores the way in which, working within the investigative tradition associated with the Royal Society, the philosopher John Locke (1632-1704) used ...

Human persons exist longer than a single moment in time; they persist through time. However, so far it has not been possible to make this natural and widespread assumption metaphysically comprehensible. The philosophical debate on personal identity is rather stuck in a dilemma: reductionist theories explain personal identity away, while non-reductionist theories fail to give any informative account at all. This chapter argues that this dilemma emerges from an underlying commitment, shared by both sides of in the debate, to an (...) ontology which that gives the priority to static unchanging things. The claim defended here is that the dilemma of personal identity can be overcome if we acknowledge the biological nature of human persons and switch to a process- ontological framework that takes process and change to be ontologically primary. Human persons are biological higher-order processes, rather than things, and their identity conditions can be scientifically investigated. (shrink)

Some feminist theorists have argued that emphasizing women's self-defense mistakenly emphasizes women's behavior and choices rather than male aggression as a cause of sexual violence. I argue here that such critiques of self-defense are misguided, and do not sufficiently take into account the ways in which feminist self-defense courses can constitute embodied transformations of the meanings of femininity and rape. While certainly not sufficient to counter a rape culture by themselves, self-defense courses should remain a crucial element in feminist anti-rape (...) activism. (shrink)

Recent work in positive psychology demonstrates the importance of self-transcendence: understanding oneself to be part of something greater than the self, such as a family, community, or tradition of sacred practice. Self-transcendence is positively associated with wellbeing and a sense of meaning and purpose. Philosophers have argued that self-transcendent motivation has a central role in good character, or virtue. Positive psychologists are just now beginning to integrate the aim of developing such motivation in character interventions. In this paper we draw (...) attention to an important but overlooked condition on effectively developing self-transcendent motivation constitutive of virtue: such a process must engage the subject’s will in the right way. If a process does not meet this condition it will fail to produce motivation constitutive of virtue according to leading philosophical accounts of virtue. We identify a suite of strategies for cultivating motivations that do meet this condition but have not been explored in relation to character interventions, namely, reappraisal strategies from the extended process model of emotion regulation (EPM-ER). (shrink)

Analytic metaphysics has recently discovered biology as a means of grounding metaphysical theories. This has resulted in long-standing metaphysical puzzles, such as the problems of personal identity and material constitution, being increasingly addressed by appeal to a biological understanding of identity. This development within metaphysics is in significant tension with the growing tendency amongst philosophers of biology to regard biological identity as a deep puzzle in its own right, especially following recent advances in our understanding of symbiosis, the evolution of (...) multi-cellular organisms and the inherently dynamical character of living systems. Moreover, and building on these biological insights, the broadly substance ontological framework of metaphysical theories of biological identity appears problematic to a growing number of philosophers of biology who invoke process ontology instead. This volume addresses this tension, exploring to what extent it can be dissolved. For this purpose, the volume presents the first selection of essays exclusively focused on biological identity and written by experts in metaphysics, the philosophy of biology and biology. The resulting cross-disciplinary dialogue paves the way for a convincing account of biological identity that is both metaphysically constructive and scientifically informed, and will be of interest to metaphysicians, philosophers of biology and theoretical biologists. (shrink)

A reference volume and playful devotional object based on the author's research into color theory informed by psychology, mysticism, and early modernism. The Color-Word Value Index has 44 word pairings; 10 colors; 5 suits; and values of positive, negative, and neutral"--Women's Studio Workshop website, viewed December 14, 2021.

This book explores the future of doctoral research and what it means to be involved in all stages of the process, providing international insights into what's changing, why it's changing and how to work best with these changes. It looks at the key issues that have been thrown into sharp relief by crises such as world pandemics. Drawing on work from outstanding authors, this book shows the ways in which the doctoral process has altered the supervisor/supervisee model, the challenges that (...) now need to be managed and demonstrates the importance of aligning all the stakeholders, systems and processes to ensure a successful future for doctoral education. Bringing together a range of perspectives, innovative practices and rigorous research this book tackles topics such as: how doctoral research changes in keeping with the global expansion and transformation of doctoral education programs the significant influence funding bodies - be they charities, governments, businesses, or non-governmental agencies - can have on doctoral research the extent to which doctoral research penetrates daily life and vice versa, and how to encourage and embed an ethical approach to research, as well as university responses to external challenges Uniquely international and bringing together the many stakeholders in the research business, this book is essential reading for all doctoral supervisors, candidates, and anyone involved in designing or organising research programmes for early career researchers and doctoral students. (shrink)