Community-based participatory research (CBPR) focuses on specific community needs, and produces results that directly address those needs. Although conducting ethical CBPR is critical to its success, few academic programs include this training in their curricula. This article describes the development and evaluation of an online training course designed to increase the use of CBPR in mental health disciplines. Developed using a participatory approach involving a community of experts, this course challenges traditional research by introducing a collaborative process meant to encourage (...) increased participation by special populations and narrow the parity gap in effective mental health treatment and services delivery. (shrink)

In this paper the author deals with the new development of Metaphysics among American Thomists. In contrast to Gilson, there is revaluation of 'essence' among some authors, insofar form has an instrumental role for the existence of things (see e.g. Lawrence Dewan). The example of Stephen L. Brock is presented as an alternative to the excessive Apophaticism of some interpretations of Aquinas such as the one of J.-L. Marion.

The relationship of consciousness to brain, which Schopenhauer grandly referred to as the "world knot," remains an unsolved problem within both philosophy and science. The central focus in what follows is the relevance of science---from psychoanalysis to neurophysiology and quantum physics-to the mind-brain puzzle. Many would argue that we have advanced little since the age of the Greek philosophers, and that the extraordinary accumulation of neuroscientific knowledge in this century has helped not at all. Increas- ingly, philosophers and scientists have (...) tended to go their separate ways in considering the issues, since they tend to differ in the questions that they ask, the data and ideas which are provided for consideration, their methods for answering these questions, and criteria for judging the acceptability of an answer. But it is our conviction that philosophers and scientists can usefully interchange, at least to the extent that they provide co~straints upon each other’s preferred strategies, and it may prove possible for more substantive progress to be made. Philosophers have said some rather naive things by ignoring the extraordinary advances in the neurosciences in the twentieth century. The skull is not filled with green cheese! On the other hand, the arrogance of many scientists toward philosophy and their faith in the scientific method is equally naive. Scientists clearly have much to learn from philosophy as an intellectual discipline. Manifestations of Mind: Some Conceptual and Empirical Issues Walter B. Weimer Pages 5-31 The Mysterious “Split‘: A Clinical Inquiry into Problems of Consciousness and Brain Peter H. Knapp Pages 37-69 Mind, Brain, and the Symbolic Consciousness Irwin Savodnik Pages 73-98 Brain and Free Will John C. Eccles Pages 101-121 An Old Ghost in a New Body C. Wade Savage Pages 125-153 How Dogmatic Can Materialism Be? John C. Eccles Pages 155-160 Mental Phenomena as Causal Determinants in Brain Function R. W. Sperry Pages 163-177 Consciousness as an Emergent Causal Agent in the Context of Control System Theory E. M. Dewan Pages 181-198 Reductionism, Levels of Organization, and the Mind-Body Problem William C. Wimsatt Pages 205-267 Mind, Structure, and Contradiction Gordon G. Globus Pages 271-293 Problems Concerning the Structure of Consciousness Karl H. Pribram Pages 297-313 The Role of Scientific Results in Theories of Mind and Brain: A Conversation among Philosophers and Scientists E. M. Dewan, John C. Eccles, Gordon G. Globus, Keith Gunderson, Peter H. Knapp, Grover Maxwell et al. Pages 317-328 Scientific Results and the Mind-Brain Issue: Some Afterthoughts Grover Maxwell Pages 329-358. (shrink)

Characterizations of philosophy abound. It is ‘the queen of the sciences’, a grand and sweeping metaphysical endeavour; or, less regally, it is a sort of deep anthropology or ‘descriptive metaphysics’, uncovering the general presuppositions or conceptual schemes that lurk beneath our words and thoughts. A different set of images portray philosophy as a type of therapy, or as a spiritual exercise, a way of life to be followed, or even as a special branch of poetry or politics. Then there is (...) a group of characterizations that include philosophy as linguistic analysis, as phenomenological description, as conceptual geography, or as genealogy in the sense proposed by Nietzsche and later taken up by Foucault. (shrink)

Housed in one volume for the first time are several of the seminal essays on Du Bois's contributions to sociology and critical social theory: from DuBois as inventor of the sociology of race to Du Bois as the first sociologist of American religion; from Du Bois as a pioneer of urban and rural sociology to Du Bois as innovator of the sociology of gender and culture; and finally from Du Bois as groundbreaking sociologist of education and cultural criminologist to Du (...) Bois as critic of the disciplinary decadence of the discipline of sociology. Unlike any other anthology or critical reader on Du Bois, this new volume offers an excellent overview of the critical commentary on arguably one of the most imaginative and innovative, perceptive and prolific founders of the discipline of sociology. (shrink)

It is not without a certain emotion that one opens this book devoted to the memory of a great scholar of medieval thought who worked and lived in the certainty that there cannot be a conflict between the Christian faith and science. In a significant essay, Benedict M. Ashley defends the idea of the philosophy of nature as continuous or identical with natural science. Ashley does allow, however, for so many divergences between philosophy of nature and natural science due to (...) later developments in science that this identification must be qualified. Steven E. Baldner points out some of the contradictions of Hartshorne's atomism: Hartshorne denies change and real causality. Anthony J. Celano recalls that Robert Kilwardby was very much aware that happiness as described by Aristotle is quite different from the beatitude promised by the Christian faith. The order of the divine entitative attributes in the Summa theologiae I, qq. 3-11 has baffled many a commentator. Lawrence Dewan connects it with some texts of Aristotle's Metaphysics. Jeremiah Hackett studies Roger Bacon's Moralis philosophia. Dealing with Luther's attitude toward St. Thomas, Denis R. Tanz accepts Erasmus's verdict that the weight given to Thomas in theology was an important factor in propelling Luther out of the Roman Catholic orbit. This opinion, however, confounds appearances with the real reason for leaving, namely, estrangement from several central positions of Catholic doctrine. It is a tribute to the Catholicity of Thomas that after 1519 Luther came to identify the Pope, the Church and all scholastic doctors with the Thomists and said that the Church had become the synagogue of the papists and the Thomists: Thomas had been made the arbiter of heresy. Mark F. Johnson stresses the sapiential character of the sacra doctrina. Mark D. Jordan wrestles with the question why Thomas wrote his Aristotelian commentaries. Arguing in the line of Owens's interpretation he reduces their importance with regard to Thomas's own positions. Jordan seems to think that Thomas's philosophy cannot be formulated without his theology, an explanation which is hardly satisfactory. Armand Maurer submits some reflections on St. Thomas's notion of presence. The question to what extent Albert the Great contributed to Aquinas's treatises of the morality of human acts and of natural law is examined by Ernest J. McCullough. Walter H. Principe points out how, according to Aquinas, food is assimilated into the veritas humanae naturae. Eric A. Reitan retraces Weisheipl's analysis of Aristotle's Physics and of St. Thomas' Commentary: the axiom, "whatever is moved, is moved by another" can be understood only within the context of the general science of nature. In his Liber de causis et processu universitatis Albert came to hold the same position as Thomas on the demonstrability of creation and of its beginning in time. Two final articles concern the difficulties underlying Aristotle's arguments in Physics 7 and 8, and Aquinas and Newton on causality: William Wallace connects Newton's universal gravitation with the axiom that nothing acts on itself. (shrink)

Monograph in six chapters, plus introductory essay, conclusions, two appendixes, notes, and bibliography.

This book looks at facets in the history of capitalism from the Enlightenment period, through the emergence of the American Empire in the Pacific, and to the contemporary era of neoliberal globalization. This re-telling of history is done by drawing from the works of E. San Juan, Jr., considered arguably one of the great contemporary cultural and literary critics of our time. In this author's view, San Juan's lifetime of works offer a living documentation of, among others, the history and (...) thought of the modern world highlighted by the rise of capitalism through the contemporary era of neoliberal globalization, and shepherded to its hegemonic status by what stands today as the preeminent empire of the United States. The book underscores the symbiosis between contemporary capitalism as an economic system based on accumulation on the one hand, and the American imperial state on the other, just as it revisits the colonial project that was carried out in capitalism's wake, the violence and subjugation inflicted on its victims, and how this colonial project has morphed into a new form of colonialism maintained and enforced through the rules and institutional mechanisms of what is popularly known as neoliberal globalization that also provides the ideological and legal rationale for the commodification and the ultimate grab of the global commons reminiscent of the classical, albeit cruder, form of colonialism. (shrink)

Il libro, diviso in quattro sezioni, mette in luce un'indagine storica del tutto originale di documenti noti e meno noti sulla figura di Gesù in fonti non cristiane del I secolo; su come il cristianesimo fu conosciuto a Roma già nel I secolo; sulle allusioni al cristianesimo nei romanzi e nelle satire pagane del I-II secolo; su alcuni esempi della prima diffusione del cristianesimo dal Vicino Oriente all'India.

Ramelli undertakes for the first time a systematic investigation of the possible knowledge of Christianity in a group of novels, all dated between the first and third century CE, and belonging to geographical areas in which Christianity was present at that time. She endeavors to point out the meaning that possible allusions had for the public addressed by those novels. . . . The results of her research are, in my opinion, of the highest interest. . . . Her work (...) seems to me to be most helpful and rich in outstanding results. --Marta Sordi, in Aevum 76 (2002) -/- The authors of the classical novels shared their world with Christians--some may have been Christians themselves--and one might expect to find references to Christianity in their works. In this learned and pioneering study, Ilaria Ramelli, an expert in both classical literature and early Christianity, brings to bear her profound knowledge of ancient history and a subtle feel for literary values, and identifies a wide range of possible allusions. Her book is a contribution not only to the study of the ancient novel but also to our understanding of the cross influences between religious cultures in the ancient world. --David Konstan Professor of Classics New York University -/- The book has important qualities. First of all, the author offers a very full synthesis of the results of earlier partial studies, including those by herself. A lot of work must have been invested in its preparation, which entailed studying a variety of areas, literary, historical, and theological . . . Secondly, she always takes a careful stand, and never allows herself to declare certain what is no more than plausible or even most probable; Lucian is the only author about whose direct knowledge of Christianity she is absolutely sure. And finally, the work includes a wealth of bibliographical references, both in the footnotes and in the sixty-eight pages of the bibliography. The book is a mine of information . . . Nowadays, both the literature of the novels and the early Church as an element of society are in the spotlight of scholarly interest. Those wishing to work on the points of contact between the two are well advised to use Ramelli as a guide. They will find the facts, well-balanced discussions, and an exhaustive bibliography. --Anton Hilhorst, in Ancient Narrative 3 (2003) -/- Ramelli demonstrates enormous meticulousness, learning, and a critical approach to the sources and bibliography . . . The documentation with which the author of this monograph corroborates all of her statements concerning possible parallels (between the ancient novels and Christianity) with respect to the contents or form . . . is absolutely exhaustive. We must also highlight the huge carefulness, erudition, and critical use of literature. --Antonio Artes Hernandez, in Myrtia 19 (2004). (shrink)

Introductory essay, translation, updating and bibliography.

The Papers In This Volume, Presented At A Seminar Organised By The Gurukula Kangri Viswavidyalaya, Offer A Kaleidoscopic View Of Myriad Aspects Of Himalayan Eco-System Like Causes Of Its Degradation, Impact Of Hydroelectric To Deforestation And Role Of Wild Life. The Deliberations Also Highlight The Relevance Of Vedic Philosophy In Conserving The Fragile Himalayan Eco-System.

This excellent collection contains 13 essays from Gadamer's _Kleine Schriften, _dealing with hermeneutical reflection, phenomenology, existential philosophy, and philosophical hermeneutics. Gadamer applies hermeneutical analysis to Heidegger and Husserl's phenomenology, an approach that proves critical and instructive.

Is God's foreknowledge compatible with human freedom? One of the most attractive attempts to reconcile the two is the Ockhamistic view, which subscribes not only to human freedom and divine omniscience, but retains our most fundamental intuitions concerning God and time: that the past is immutable, that God exists and acts in time, and that there is no backward causation. In order to achieve all that, Ockhamists distinguish ‘hard facts’ about the past which cannot possibly be altered from ‘soft facts’ (...) about the past which are alterable, and argue that God's prior beliefs about human actions are soft facts about the past. (shrink)

Resumo: O pensamento de Nietzsche é recepcionado na Escandinávia, através do historiador dinamarquês Georg Brandes. O historiador é atraído pelo aspecto aristocrático, o qual se depreende da leitura que Nietzsche realiza sobre a cultura. A radicalidade, a originalidade e a minuciosidade psicológica, que se reconhece no espírito filosófico do pensador alemão, permeiam a leitura que Brandes faz do autor de Zaratustra. O próprio Nietzsche dá testemunho do quanto seu nome, graças a Brandes, passa a ser conhecido na Dinamarca, em suas (...) diversas cartas e outros escritos, atestando, inclusive, um correto entendimento de seu pensamento. Esta proposta tem o intuito de averiguar o papel que a memória, em seu sentido aristocrático, tem a contribuir na recepção nietzschiana, efetuada por Brandes. Em que medida a mnemotécnica pode apontar caminhos para uma cultura aristocrática, no contexto da Dinamarca de Brandes?: Nietzsche’s thought is received in Scandinavia through the Danish historian Georg Brandes. The historian is attracted by the aristocratic aspect that emerges from Nietzsche’s reading of culture. Radicality, originality and psychological detail, which can be seen in the philosophical spirit of the German thinker, permeate Brandes’ reading of the author of Zarathustra. Nietzsche himself testifies to how much his name, thanks to Brandes, comes to be known in Denmark in several of his letters and other writings, even attesting to a correct understanding of his thinking. Our proposal is intended to ascertain the role that memory, in its aristocratic sense, has to contribute to Brandes’ Nietzschean reception. To what extent can mnemotechnics point the way to an aristocratic culture for the Denmark’s context of Brandes? (shrink)

In the _World Library of Educationalists_, international experts themselves compile career-long collections of what they judge to be their finest pieces – extracts from books, key articles, salient research findings, major theoretical and practical contributions – so the world can read them in a single manageable volume, allowing readers to follow the themes of their work and see how it contributes to the development of the field. Mary James has researched and written on a range of educational subjects which encompass (...) curriculum, pedagogy and assessment in schools, and implications for teachers´ professional development, school leadership and policy frameworks. She has written many books and journals on assessment, particularly assessment for learning and is an expert on teacher learning, curriculum, leadership for learning and educational policy. Starting with a specially written introduction in which Mary gives an overview of her career and contextualises her selection, the chapters are divided into three parts: Educational Assessment and Learning Educational Evaluation and Curriculum Development Educational Research and the Improvement of Practice Through this book, readers can follow the different strands that Mary James has researched and written about over the last three decades, and clearly see her important contribution to the field of education. (shrink)

An important contribution to the foundations of probability theory, statistics and statistical physics has been made by E. T. Jaynes. The recent publication of his collected works provides an appropriate opportunity to attempt an assessment of this contribution.

RESUMO No artigo, apresenta-se um panorama da vida e da obra do professor, filólogo e cientista russo N. Vassíliev, com ênfase em sua contribuição para os estudos bakhtinianos internacionais. A longa convivência e parceria dos autores com N. Vassíliev permite-lhes não só desenhar o perfil de um pesquisador sério das humanidades, mas também mostrar seu mundo de paixões pessoais e o papel de sua biografia na escolha do núcleo de suas pesquisas científicas: a problemática dos estudos bakhtinianos. Dedica-se atenção especial (...) às soluções propostas por ele ao problema dos textos disputados. ABSTRACT The article presents an overview of the life and works of the Russian scholar, philologist Professor Nikolay Vasiliev and the assessment of his contribution to international Bakhtin studies. For many years the authors have communicated and cooperated with N. Vasiliev during the long years that give them the opportunity not only to create a portrait of this serious researcher, but also to show the world his hobbies, how his biography influenced on the choice of the issue of Bakhtin studies as a central topic for his research. Special attention is paid to his proposed solutions to the problem of disputed texts. (shrink)

Extensively annotated, and including a biographical and critical Introduction to Hulme and his work, this is the first collected edition of the writings of the poet, critic, and philosopher T. E. Hulme.

Il presente studio si pone in ideale continuità con l’opera di Marcello Gigante Nomos Basileus, analisi fondamentale della nascita e delle interrelazioni tra diritto naturale, diritto divino e diritto positivo nel mondo greco, prendendo le mosse proprio dal punto in cui questi aveva interrotto la sua indagine, ossia sulle concezioni platoniche del nomos e le sue connessioni con il divino, l’anima e l’educazione. In Platone sono rintracciate le premesse teoretiche della concezione, poi diffusa in età ellenistica, imperiale e tardo-antica, e (...) solitamente attribuita agli stoici, del sovrano come nomos empsychos legge incarnata, fonte del diritto positivo in quanto è legge esso stesso. In Platone esiste uno stretto rapporto tra diritto naturale, diritto divino e diritto positivo: che il nomos empsychos sia espressione della legge di natura risulta dal principio platonico secondo cui natura è per l’uomo l’anima e principalmente la dimensione intellegibile e divina che è in essa. I governanti degni promulgano leggi positive che scaturiscono dalla loro anima divina: così può essere garantito il fondamento divino e naturale delle leggi positive. -/- . (shrink)

Questa monografia esamina in modo chiaro e conciso ma rigoroso e articolato le concezioni di tempo ed eternità nella filosofia greca, nella Bibbia e nella Patristica. Mostra come i Cristiani criticassero la nozione stoica di ripetizione infinita di evi in cui rivivono le stesse persone compiendo gli stessi atti, in quanto opposta al progresso morale, e ponessero invece l’eternità metafisica platonica alla fine del tempo storico, come luogo di retribuzione e partecipazione all’eternità divina.

Resumo: Esse ensaio buscará sondar as relações entre filosofia e literatura, no pensamento de Gilles Deleuze, a despeito de sua parceria conjunta com Félix Guattari, atentando tanto para as concepções de escrita expressas ao longo de sua obra quanto para o modo como essas concepções teriam influenciado o estilo de seus escritos filosóficos. Partindo da premissa deleuziana de que a escrita possui um acentuado lastro clínico, sendo a responsável pela elaboração de um diagnóstico das forças capazes de aprisionar ou calar (...) a vida, procurar-se-á esmiuçar as ressonâncias desse lastro clínico, na concepção de filosofia como ato criativo, elaborada pelo autor. Como hipótese a ser aqui trabalhada, defende-se que a escrita deleuziana - compreendida como portadora de uma literalidade, conforme sustenta François Zourabchivili, ou como encrustada de uma poética imanentista, tal qual sugere Anita Costa Malufe - procuraria produzir uma zona de vizinhança ou indiscernibilidade entre a escrita filosófica, de caráter mais exegético, e a escrita literária, mais afectiva, de modo a produzir um deslocamento na relação do leitor com o ato de pensar.: In this essay we pretend to study the relationship between philosophy and literature in Gilles Deleuze’s thought, despite of his partnership with Félix Guattari, mapping the conceptions of writing throughout his work and considering the influence of these conceptions to forge a certain style in his philosophical texts. Starting from the deleuzian premise that writing has a strong clinical backing - being responsible for the elaboration of a diagnosis of the forces liable to imprison or silence life -, we will examine the resonances of this clinical backing in his conception of philosophy as a creative act. Our hypothesis is that the deleuzian writing - having a certain literality, as François Zourabchivili argues, or encrusted with an immanentism poetics, as Anita Costa Malufe suggests - would produce a so-called neighborhood zone or zone of indiscernibility between philosophical writing, with a more exegetical character, and literary writing, which is more affective, in order to produce a shift in the reader’s relationship with the act of thinking. (shrink)

É bem conhecida a oposição estabelecida por Kant entre experiência possível e dialética, na medida em que esta última é caracterizada como a “lógica da ilusão”. Ao mesmo tempo, o modo de pensar metafísico, que ocorre dialeticamente, em sentido kantiano, é uma tendência inevitável da razão, expressa na exigência formal de completude das categorias. Como o pensar, enquanto exercício livre da razão, é em si mesmo mais amplo do que a atividade de conhecer, própria do entendimento, o pensar contém o (...) conhecimento, embora este se qualifique pelas regras e pelos limites determinantes da objetividade. A pergunta que tentaremos formular é se essa relação continente-conteúdo não poderia configurar também uma dependência da experiência em relação ao raciocínio dialético, que estaria de algum modo indicada na função reguladora das idéias da razão. Nesse caso, a oposição formal entre conhecer e pensar seria inseparável da inclusão estrutural (dependência) da experiência no âmbito da razão. Na raiz do problema estaria talvez a tensão (dialética) entre a aspiração subjetiva de totalidade e as exigências objetivas de limitação e segmentação da experiência e a forma da experiência teria de ser finalmente concebida a partir de um fundo de inteligibilidade problemática. Dialectics and experienceThe separation of possible experience as objective knowledge and dialetics as a non-objective or non-theoretical knowledge is one of the most important aspects of kantian critical philosophy. But Kant also says that the activity of reason, as a pure thinking, has more amplitude than understanding knowledge. So we could say that theoric knowledge would depend on rational ( and non-theoretical) knowledge, as something contained in it. If we accept that, the consequence would be a relation of dependence between the form of objective knowledge and the background of a problematic – even doubtful – inteligible knowledge. (shrink)

Arguing that psychologists and their predecessors have invariably relied on metaphors in articulation, the contributors to this volume offer a new "key" to understanding a critically important area of human knowledge by specifying the major metaphors.

Resumo: O artigo procura identificar o núcleo metodológico das Origens do Totalitarismo, na estrutura comparativa entre França e Alemanha, espécie de sociologia histórico-comparativa na qual Arendt narra as origens do Nazismo e do Stalinismo. Nessa acepção, as origens ideológicas do III Reich e do Stalinismo devem ser buscadas no Racismo, e não na homologia estabelecida entre Nazismo e Comunismo, a partir da equivalência entre a ideologia da luta de classes e da luta de raças e a prática do Terror. Desse (...) modo, a ideia de ruptura ou novidade do Totalitarismo a que se liga essa perspectiva, deve ser associada com a ideia de “atraso histórico”, espécie de articulação entre o novo e a conservação da velha ordem, na história das Nações Continentais. Sob essa ótica, Arendt mobiliza implicitamente a ideia de atraso histórico, a qual se encontra originalmente em Gramsci e Marx, a fim de dar conta de explicar não somente as homologias entre Nazismo e Comunismo, mas também como surgiram historicamente, no âmbito nacional e europeu, como ideologias políticas fundadas em movimentos de massas. De sorte a explicitar essa perspectiva, procura-se demonstrar, neste texto, como a ideia de “atraso histórico” opera no livro 1 das Origens do Totalitarismo, dedicado ao surgimento do antissemitismo.: The article seeks to identify the methodological core of the Origins of Totalitarianism in the comparative structure between France and Germany, a kind of historical-comparative sociology in which Arendt write about the origins of Nazism and Stalinism. In this sense, the ideological origins of the III Reich and Stalinism must be sought in Racism, and not in the homology established between Nazism and Communism based on the equivalence between the ideology of class struggle and race struggle and the practice of Terror. So that the idea of rupture or novelty of Totalitarianism to which this perspective is linked, must be articulated with the idea of historical delay”, a kind of articulation between the new and the conservation of the old order in the history of the Continental Nations. From this perspective, Arendt implicitly mobilizes the idea of historical backwardness, an idea that we originally found in Gramsci and Marx, in order to explain not only the homologies between Nazism and Communism, but also how they emerged historically in the National and European spheres as ideologies policies founded on mass movements. In order to make this perspective explicit, we seek to demonstrate how the idea of “historical backwardness” operates in book 1 of the Origins of Totalitarianism, dedicated to the rise of anti-Semitism. (shrink)

Wittgenstein’s concepts shed light on the phenomenon of schizophrenia in at least three different ways: with a view to empathy, scientific explanation, or philosophical clarification. I consider two different “positive” wittgensteinian accounts―Campbell’s idea that delusions involve a mechanism of which different framework propositions are parts, Sass’ proposal that the schizophrenic patient can be described as a solipsist, and a Rhodes’ and Gipp’s account, where epistemic aspects of schizophrenia are explained as failures in the ordinary background of certainties. I argue that (...) none of them amounts to empathic-phenomenological understanding, but they provide examples of how philosophical concepts can contribute to scientific explanation, and to philosophical clarification respectively. (shrink)