By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought Ernesto Grassi develops a conception of rhetoric as the basis of philosophical thought. In the development of modern philosophy since Descartes and Locke rhetoric has been seen as superfluous to knowledge. Rhetoric has been commonly understood as the speech that plays on the emotions the use of thought and words to persuade, rather than their use as the basis to seek knowledge. How does (...) the mind generate the principles upon which rational thought is based? Rational thinking exploits the logical power of the word, but logic never enlightens us on the nature of its own starting points. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the word. He finds the basis for his conception in the last thinker of the Italian humanist tradition, Giambattista Vice, in Vice's understanding of imagination and the sense of human ingenuity contained in the metaphor. Professor Grassi connects rhetoric with the power of language to bring the starting points for thought into being. This power of speech is at the basis of the philosophical and rational search for truth. (shrink)

Originally published in English in 1980, Rhetoric as Philosophy has been out of print for some time. The reviews of that English edition attest to the importance of Ernesto Grassi’s work. By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought, Ernesto Grassi develops a conception of rhetoric as the basis of philosophy. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the word. (...) He finds the basis for his conception in the last great thinker of the Italian humanist tradition, Giambattista Vico (1668–1744). He concentrates on Vico’s understanding of imagination and the sense of human ingenuity contained in metaphor. For Grassi, rhetorical activity is the essence and inner life of thought when connected to the metaphorical power of the word. (shrink)

In this hugely influential book, Laclau and Mouffe examine the workings of hegemony and contemporary social struggles, and their significance for democratic theory. With the emergence of new social and political identities, and the frequent attacks on Left theory for its essentialist underpinnings, Hegemony and Socialist Strategy remains as relevant as ever, positing a much-needed antidote against ‘Third Way’ attempts to overcome the antagonism between Left and Right.

Praise for First Edition: `This book is highly recommended to a wide range of people as a clear and systematic introduction to phenomenological psychology... the book has set the stage for possible new colloquia between the phenomenological and other approaches in psychology' - Changes `As a trainee interested in matters existential, I have been put off in the past by the long-winded and confusing texts usually available in academic libraries. Thankfully, here is a text that remedies that situation... [it] provides (...) a readable and insightful account' - Clinical Psychology Forum 'Spinelli’s classic introduction to phenomenology should be essential reading on all person-centred, existential and humanistic trainings, and any other counselling or psychotherapy course which aims to help students develop an in-depth understanding of human lived-experience. This book is sure to remain a key text for many years to come' - Mick Cooper, Senior Lecturer in Counselling, University of Strathclyde 'This is by far the most monumental, erudite, comprehensive, authoritative case that Existentialism and Phenomenology (a) have a rightful place in the academy; (b) are tough-minded bodies of thought; (c) have rigorous scientific foundations; (d) bequeath a distinctive school of psychotherapy and counselling; and (e) are just as good as the more established systems of psychology' - Alvin R. Mahrer, Ph.D. University of Ottawa, Canada, Author of The Complete Guide To Experiential Psychotherapy 'This book’s rich insight into the lacunae of modern psychological thinking illustrates the contribution that existential phenomenology can make to founding a coherently mature Psychology that is both fully human(e) and responsibly ‘scientific’ in the best sense of that term' - Richard House, Ph.D., Magdalen Medical Practice, Norwich; Steiner Waldorf teacher. The Interpreted World, Second Edition, is a welcome introduction to phenomenological psychology, an area of psychology which has its roots in notoriously difficult philosophical literature. Writing in a highly accessible, jargon-free style, Ernesto Spinelli traces the philosophical origins of phenomenological theory and presents phenomenological perspectives on central topics in psychology - perception, social cognition and the self. He compares the phenomenological approach with other major contemporary psychological approaches, pointing up areas of divergence and convergence with these systems. He also examines implications of phenomenology for the precepts and process of psychotherapy. For the Second Edition, a new chapter on phenomenological research has been added in which the author focuses on the contribution of phenomenology in relation to contemporary scientific enquiry. He describes the methodology used in phenomenological research and illustrates the approach through an actual research study. The Interpreted World, Second Edition demystifies an exciting branch of psychology, making its insights available to all students of psychology, psychotherapy and counselling. (shrink)

In the Timaeus Plato says that, among the infinite number of right-angled scalene elementary triangles, the best is that ἐξ οὗ τὸ ἰσόπλευρον ἐκ τρίτου συνέστηκε. Apart from few exceptions to be mentioned shortly, the translations of the Timaeus, which I am aware of spanning the period from the second half of the nineteenth century up to recent times, have usually rendered this passage as meaning that such an elementary triangle is that which, when two are combined, the equilateral triangle (...) forms as a third figure. For instance, Bury and Zeyl respectively translate: out of which, when two are conjoined, the equilateral triangle is constructed as a third. and from [a pair of] which the equilateral triangle is constructed as a third figure. I shall refer to this sort of translation as the Prevailing Translation. (shrink)

Political violence does not end with the last death. A common feature of mass murder has been the attempt at destroying any memory of victims, with the aim of eliminating them from history. Perpetrators seek not only to eliminate a perceived threat, but also to eradicate any possibility of alternate, competing social and national histories. In his timely and important book, Unchopping a Tree, Ernesto Verdeja develops a critical justification for why transitional justice works. He asks, “What is the (...) balance between punishment and forgiveness? And, “What are the stakes in reconciling?” Employing a normative theory of reconciliation that differs from prevailing approaches, Verdeja outlines a concept that emphasizes the importance of shared notions of moral respect and tolerance among adversaries in transitional societies. Drawing heavily from cases such as reconciliation efforts in Latin America and Africa—and interviews with people involved in such efforts—Verdeja debates how best to envision reconciliation while remaining realistic about the very significant practical obstacles such efforts face Unchopping a Tree addresses the core concept of respect across four different social levels—political, institutional, civil society, and interpersonal—to explain the promise and challenges to securing reconciliation and broader social regeneration. (shrink)

On the traditional view, Butler maintains that forgiveness involves a kind of “conversion experience” in which we must forswear or let go of our resentment against wrongdoers. Against this reading, I argue that Butler never demands that we forswear resentment but only that we be resentful in the right kind of way. That is, he insists that we should be virtuously resentful, avoiding both too much resentment exhibited by the vices of malice and revenge and too little resentment where we (...) merely condone the wrongdoer and leave ourselves open to future injury. I argue that this Butlerian approach offers us a more attractive account of forgiveness as a “virtue” than many recent discussions. In the final section, I address Butler’s challenging thesis that forgiveness is an unconditional moral duty. I argue against those who claim that forgiveness is supererogatory (Kolnai/Calhoun) or else merely morally conditional and even morally blameworthy in some cases (Murphy/Hampton/Novitz/Richards). By contrast, I defend a context-sensitive account of forgiveness which recognizes that it takes place on many different levels. I conclude by taking up the difficult issue of whether anybody can be ultimately “unforgivable”, offering some Butlerian and Strawsonian reflections that might help mitigate our judgments about such matters. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 31.4 (2001) 3-10 [Access article in PDF] Can Immanence Explain Social Struggles? Ernesto Laclau Michael Hardt and Antonio Negri. Empire. Cambridge, MA: Harvard UP, 2000. In a recent interview 1 Jacques Rancière opposes his notion of "people" (peuple) 2 to the category of "multitude" as presented by the authors of Empire. As is well known, Rancière differentiates between police and politics, the first being the logic of (...) counting and assigning the population to differential places, and the second the subversion of that differentiating logic through the constitution of an egalitarian discourse which puts into question established identities. "The people" is the specific subject of politics, and this term presupposes a sharp division in the social body which cannot be led back to any kind of immanent unity. Empire, on the contrary, makes immanence its central category and the ultimate ground of the multitude's unity.The main lines of Rancière's critique provide a good starting point for what we have to say about the book. The immanentism of Hardt and Negri would be linked, according to Rancière, to their Nietzschean/Deleuzian ethics of affirmation, which does away with any reactive or negative dimension. Empire would belong, in that respect, to the whole tradition of modern political philosophy, which is profoundly metapolitical: "the kernel of metapolitics is to lead back the precarious artifices of the political scene to the truth of an immanent power which organizes beings in a community and identifies the true community with the grasped and sensible operation of this truth" ["Peuple ou multitudes" 96]. From Hardt and Negri's rejection of any inherent negativity in political subjects, it follows that the power inherent in the multitude has to be a disruptive power, "lodged in all states of domination as its ultimate content, a content destined to destroy all barriers. 'Multitudes' have to be a content whose continent is Empire" ["Peuple ou multitudes" 97]. Disruptive forces operating through a purely immanent movement are what Marxist theory called "productive forces," and there would be, according to Rancière, a strict homology between the place of productive forces and that in which multitudes, as described in Empire, act. Rancière points out that productive forces should not necessarily be understood in any narrow productivist sense: there has been a constant widening of the concept from the strict economism of classical Marxism, to the recent attempts to introduce in it the ensemble of scientific and intellectual abilities, passing through the Leninist attempt to supplement via political intervention a role that productive forces refused to fulfill.I think that Rancière has rightly stressed what I see as the main source of several weaknesses of Empire, including a central one: that within its theoretical framework politics become unthinkable. So I will start from a discussion of its notion of immanence and move later to various other theoretical and political aspects of the book. [End Page 3]Let us start with the authors' discussion of the origins of European modernity. While the usual insistence is on the secularization process, that process would be, "in our view... only a symptom of the primary event of modernity: the affirmation of the powers of this world, the discovery of the plane of immanence. 'Omne ens habet aliquod esse proprium'—every entity has a singular essence. Duns Scotus' affirmation subverts the medieval conception of being as an object of analogical, and thus dualistic predication—a being with one foot in this world and one in a transcendent realm" [Empire 71]. Duns Scotus's insistence on the singularity of being would have initiated an assertion of immanence that the authors describe as a process whose representative names would have been Nicholas of Cusa, Pico della Mirandola, and Bovillus—other names quoted are Bacon and Occam—and whose point of arrival is Spinoza. "By the time we arrive at Spinoza, in fact, the horizon of immanence and the horizon of the democratic political order coincide completely. The plane of immanence is the one on which the powers of singularity are realized and the one on which the truth of the new... (shrink)

Este texto se caracteriza como debate alinhado com os esforços para lidar com o fenômeno biológico, ecológico e social desencadeado pelo vírus Corona 19 tendo como foco a abordagem amparada na Fenomenologia Schiller-Goethiana, e na Pedagogia da Pachamama/Tayta Inti com a decorrente posição anti-colonial e a abordagem trans e inter educativa sustentada em conhecimentos ancestrais e originários e nas abordagens teóricas da física contemporânea. Tem o propósito de debater possibilidades teóricas e práticas que proporcionem vida futura que atenda ao desafio (...) pós pandêmico de forma a romper fronteiras e promover emancipação a favor da vida com dignidade. (shrink)

In this article, we shift the usual analytical attention of the GPN framework from lead firms to suppliers in the network and from production to IT services. Our focus is on how Indian IT suppliers embed in the Netherlands along the threefold characterization of societal, territorial and network embeddedness. We argue that Indian IT suppliers attempt to display societal embeddedness when they move to The Netherlands. Our findings reveal that the endeavour by Indian IT suppliers to territorially dis-embed from the (...) Dutch context is reinforced by their peripheral position in the network and their ability to offshore work in a bid to contain costs, in addition to the influence of client domination. Therefore, territorial embeddedness is considered to be secondary to societal embeddedness which is intertwined with client interest while neglecting the interest of other network members. Nonetheless, the inter-firm relationship is complex, given the tension between societal, territorial and network embeddedness. While preferring Indian IT suppliers because of their low pricing, Dutch clients also insist on compliance with the institutional context of the Netherlands especially when it comes to Dutch employees. This results in hybridization which means that Indian IT suppliers find ways to adhere to the institutional framework for Dutch nationals while simultaneously insulating Indian employees from the same. Consequently, a highly unfair segmented internal labour market develops, with Dutch nationals being treated more favourably as compared to Indian nationals. Nonetheless, to address these violations, Indian employees prefer individual strategies of resilience and rework rather than a collectivization response. (shrink)

The transition toward sustainability and the adjustment to climate change should involve the reduction of consumption behavior and the need to maintain social practices of frugality. This paper investigates the influences of consciousness for sustainable consumption, materialism, and the consideration of future consequences on frugal behaviors. Four-hundred-and-forty-four individuals responded to an instrument investigating these variables. Results of a structural model revealed that materialism significantly and negatively influenced the three dimensions of CSC: economic, environmental, and social. The consideration of distant future (...) consequences positively and significantly affected the economic dimension of CSC. Frugal behavior received significant and positive influences from the three CSC dimensions and from consideration of distant future consequences. The model explained 46% of variance in frugal behavior, revealing the importance of awareness of the consequences of resource consumption and the CFC has on promoting a moderate consumption of resources. (shrink)

Discussion about the viability of democracy in what can broadly be called our `postmodern', technologically dominated age, has mainly turned around two central issues: does not the current dispersion and fragmentation of social actors — deriving partly from the overriding presence of the media in our civilization — conspire against the emergence of strong social identities which could operate as nodal points for the consolidation and expansion of democratic practices?; and is not this very multiplicity the source of a particularism (...) of social aims which could result in the dissolution of the wider emancipatory discourses considered as constitutive of the democratic imaginary?The first issue is connected with the increasing awareness of the ambiguities of those very social movements about which so many sanguine hopes were conceived in the 1970s. There is no doubt that their emergence has involved an expansion of the egalitarian imaginary to increasingly wider areas of social relations. However, it has also become progressively clear that such an expansion does not necessarily lead to the aggregation of the plurality of demands around a broader collective will. Even more: does not this fragmentation of social demands make it easier for the state apparatuses to deal with them in an administrative fashion — which results in the formation of all types of clientalistic networks, capable of neutralizing any democratic opening? The control of the media by powerful financial conglomerates is only one aspect — albeit a crucial one — of a far more general phenomenon.As for the second issue, its formulation runs along parallel lines. With the breaking up of the totalizing discourses of modernity, we are running the risk of being confronted with a plurality of social spaces, governed by their own aims and leaving any management of the community — conceived in a global sense — in the hands of a techno-bureaucracy located beyond any democratic control. With this, the notion of a public sphere, to which the very possibility of a democratic experience was always linked, is seriously put into question. (shrink)

Abstract: This article examines the uses of official apologies for massive human rights abuses in the context of democratic transitions. It sketches a normative model of apologies, highlighting how they serve to provide some moral and practical redress for past wrongs. It discusses a number of contributions apologies can make, including publicly confirming the status of victims as moral agents, fostering public reexamination and deliberation about social norms, and promoting critical understandings of history that undermine apologist historical accounts. The article (...) then presents certain normative criteria that any official apology must satisfy, and concludes with a discussion of several theoretical and practical challenges that apologies face in transitional contexts. It draws on Chilean President Patricio Aylwin's apology for his predecessor's crimes as an illustration of some of the promises and challenges that apologies face. (shrink)

¿Por qué construír al pueblo es la principal tarea de una política radical? -- Una ética del compromiso militante -- ¿Vida nuda o indeterminación social? -- ¿Puede la inmanencia explicar las luchas sociales? Crítica a Imperio.

Increasing global competition has intensified the use of informal sector workforce worldwide. This phenomenon is true with regard to India, where 92% of the workers hold precarious jobs. Our study examines the dynamics of workplace dignity in the context of Indian security guards deployed as contract labour by private suppliers, recognising that security guards’ jobs were marked by easy access, low status, disrespect and precariousness. The experiences of guards serving bank ATMs were compared with those working in large reputed organisations. (...) The former reported loss of dignity though their inherent self-worth remained partially intact, whereas the latter reclaimed dignity despite the precarious working conditions and the absence of unions. Guards from large reputed organisations evolved strategies by which they took advantage of the client’s vulnerabilities, developed ‘thick’ relationships at work and immersed themselves in 'doing dignity work' to ensure that they are not disposable. ‘Doing dignity work’ was a visible device which involved actions that met or went beyond the norms laid down by the client and was used by security guards to limit the extent of their precariousness. Since the opportunity to reclaim dignity was facilitated by large reputed clients’ adherence to legal regulations, we see implications of the study for the moral economy. (shrink)

The paper is concerned with negation in artificial and natural languages. "Negation" is an ambiguous word. It can mean three different things: An operation(negating), an operator (a sign of negation), the result of an operation. The threethings, however, are intimately linked. An operation such as negation, is realizedthrough an operator of negation, i.e. consists in adding a symbol of negation to an entity to obtain an entity of the same type; and which operation it is dependson what it applies to (...) and on what results from its application.I argue that negation is not an operation on linguistic acts but rather anoperation on the objects of linguistic acts, namely sentences. And I assume that the negation of a sentence is a sentence that contradicts it. If so, the negation of a sentence may be obtained, in case the sentence is molecular, by applying the operation of negation not to the sentence itself but to a constituent sentence. To put it in a succinct and paradoxically sounding way we could say that in order to negate a sentence it is sufficient but not necessary to negate it.However that negation applies to sentences is true only for artificial languages, in which the sign of negation is a monadic sentential connective. In natural language, negation applies to expressions other than sentences, namely word sand non-sentential phrases. Still words and not sentential phrases are interesting and valuable only as ultimate or immediate constituents of sentences, as a means of saying (something that can be true or false) and the concern with negation is ultimately the concern with the negation of sentences. So the problem is what sub-sentential and non sentential expressions negation should apply to in order to obtain the negation of the containing sentence. The standard answer is that the negation of a natural language sentence is equivalent to the negation of its predicate. Yet, I argue, predicate negation is necessary but not sufficient, due to the existence of molecular sentences.Finally I notice that if to apply negation to an artificial sentence is to put the negation sign in front of it, to negate the predicate of a natural language sentencemay or may not be to put the negation sign in front of it. (shrink)

This paper focusses on the experiences of Indian lesbians and gays who are subjected to unethical acts of workplace bullying which get manifested through constant guesswork, comments and questioning about their sexual identity in the hostile Indian context. Given this, LG participants usually opt for secrecy and lead a double life, using ‘passing’ and ‘covering’ strategies to manage economic, social and psychological risks. Nonetheless, this paper rewrites the negative tenor of lesbians, gays, bisexuals and transexuals research by underscoring how LG (...) participants move from fear to courage in their endeavour to live authentic lives while considering the broader organizational and social context. We argue that their courage is manifested mainly through deliberate micro-disclosures and a sense of defiance which can be enhanced if organizations are designed to be more inclusive and ethical. Consequently, participants defined inclusive ethical organizations as having conducive environments with trustworthy, supportive, secure, fair, unbiased and safe non-discriminatory policies open to the idea of diverse sexual orientations. Our findings point to the fact that, first and foremost, organizations must be crafted and sustained to be courageous within a hostile social climate, for employees to overcome their fears. (shrink)

Is there any interesting sense in which we can speak of an act as 'evil', in contrast to simply "morally bad' or "immoral"? In ordinary language, we typically judge actions as evil that somehow differ significantly, in terms of degree or intensity, from commonplace wrongdoing. If taken to an extreme, however, this view simply reduces the difference between evil and immoral acts to a mere quantitative analysis. At worst, it leads to a wholly trivial account of evil as just those (...) actions we tend to regard as "really bad". In this paper, I outline a distinctively Kantian theory of evil that instead defends a fundamental qualitative difference between evil and more ordinary immoral actions, locating the main distinction in terms of the structure of the agent's will itself Broadly understood, this strategy endorses a Kantian account of "evil as dehumanization" in which a "material" -- as opposed to purely "formal" -- difference exists between the respective maxims of the immoral and the evil agent. In such instances, unlike typical cases of Kantian immoral actions, direct violation of another person's humanity qua human somehow comprises a necessary part of the "material object" of an evil agent's will. (shrink)

Adorno’s philosophy has enjoyed a resurgence of attention in political theory over the past decade. In this paper, I challenge contemporary efforts to adopt his critical theory by arguing that his conceptions of mimesis and negative dialectics, which are central to his thought, are ultimately unsatisfactory. I begin by critiquing the normative content of the negative dialectic, and then move on to explore its problematic relation with mimesis. In the following sections I argue that mimesis cannot do the normative work (...) that Adorno requires of it. Rather, his idea of mimesis fails to inform critique (understood as ‘negative’ thought), relies on a problematic pre-modern idea of authenticity, and is incompatible with theoretical analyses of modern complex societies. (shrink)

Name der Zeitschrift: Archiv für Geschichte der Philosophie Jahrgang: 97 Heft: 2 Seiten: 135-159.

In this paper, I propose a new framework for the general internalism/externalism debate about reasons. My aim is to defend a novel account of internalism that at least allows for the possibility of a more "realist" conception of reasons- thus avoiding simply begging the question (as Williams himself seems to do) against many recent externalist thinkers like Hampton, Scanlon, McDowell, and Parfit - while still somehow retaining a deep connection between reasons to act and an agent's motivations. What is crucial (...) to observe here is that Williams' intemalism relies upon two logically independent premises: on the one hand, a negative "skeptical" thesis denying we have any reason to believe that values - and the reasons associated with them - exist in any realist way independent of individual agents; and on the other hand, a positive "subjectivist" thesis controversially maintaining that all reasons for action are instead in some sense necessarily related to each particular agent's subjective motivations. I think we should reject Williams' widely-disputed "subjectivist" thesis. Rather, by endorsing only Williams' former premise, we are able to formulate a more modest "skeptical" version of intemalism – or what I call ‘skeptical internalism’ – which, unlike Williams' explicitly "subjectivist intemalism", at least allows for the externalist view that values exist in a realist way totally independent of us. We suspend judgment, however, about whether any such values do exist - where significantly, an individual agent's motivations somehow play a constitutive role in terms of assessing what values she even has reason to affirm. Such so-called "skeptical internalism" has several advantages over Williams' own view. As we will see, it not only helps usto bypass the current terminological deadlock, but also allows us to better focus upon what may be the most crucial difference between internalism and extemalism, which rests not so much in how each camp chooses to define what a reason is, but rather in how they understand the nature of rational disagreement itself. This specific worry constitutes perhaps the main crux of the entire intemalist/extemalist debate, and I argue that, in the end, skeptical internalism provides a much more satisfying analysis of the underlying ethical import of such rational disagreement than either of its two main rivals, extemalism or Williams' own subjectivist accountof internalism. (shrink)

Paternalism, understood as coercive intervention with the behavior of a person in order to prevent her from causing harm to herself, is a highly controversial issue, because it implies a departure from the widely recognized principle of harm to others. Some conceptual differences between legal paternalism and other forms of state coercion that also depart from the principle of harm to others will be indicated. This is followed by an analysis of the arguments that are usually brought forth against legal (...) paternalism. And finally, the possibility of determining ethically justifiable types of legal paternalism is explored. (shrink)

This article proposes a normative theory of reparations for political violence from the standpoint of contemporary critical theory debates on recognition and redistribution. I argue that any satisfactory reparations theory should aspire to ‘status parity’, a term coined by Nancy Fraser, and should include symbolic and material components for both individuals and groups. The essay argues that reparations can promote a number of worthy goals, including the reaffirmation of moral respect and dignity of victims.

This paper analyzes views of the Stoic philosopher Posidonius (1st century BC) in the light of modern Chemistry. I propose that Posidonius’ account on “generation and destruction” bears noteworthy similarities to the scientific notions of chemical elements, chemical species, nuclear reactions, and the law of conservation of mass. I find that his views compare favorably also with our understanding of chemical change at solid surfaces. Provided his thought is correctly placed in the cultural context of his day, I argue that (...) Posidonius deserves a previously un-acknowledged consideration in the historical background of modern Chemistry. (shrink)

En este escrito se trata de mostrar una concepción de la educación como un proceso desarrollado colectivamente a partir de la realización de las “vocaciones vitales” y de la capacidad de “darse cuenta”, en todos los contextos de la vida.

This article discusses conditions in Colombia and the need for emancipation from colonial stereotypes. It describes communities of learning that have been created as spaces in which people can practice making sense of their world. It describes a project in Bogot and reflects on what has been done and what was learned in trying to create communities of learning.

Existential psychotherapy places pivotal significance upon the inter-relational aspects of human experience. By so doing, the therapeutic relationship itself becomes the principal means through which the client’s presenting symptoms and disorders are disclosed as direct expressions and outcomes of the client’s overall “way of being” rather than as isolated and disruptive impediments. At the same time, existential therapy emphasises the actual relationship that emerges between psychotherapist and client and argues that it is via the contrast and comparison of this lived (...) experience with that of their ‘wider world’ experience that clients can find the means to reconsider and reconstruct their “ways of being”. This paper seeks to demonstrate that, as well as their shared aims and methods of enquiry, it is the mutual emphasis upon inter-relatedness as a foundational value for human enquiry that reveals substantive and intriguing points of connection between existential psychotherapy and phenomenological enquiry. The paper furthermore argues that existential psychotherapy might best be viewed as a clearly formulated expression of phenomenological enquiry. (shrink)

"Artists are trying to move away from the influence of competitive corporate culture that has increasingly defined art as an abrasive urban career. Artists are trying to replace this with the humbler notion of art as a practice, as a mindful way of life, consisting of consciously creative gestures, visible and invisible, large and small. Art practice is a private and public, selfless and generous, creative life process resulting in a conscious cultural product." "Walking Art Practice" brings together the author's (...) experiences as a monk, performance artist, social choreographer and educator. It serves as a provocation, walkers' manifesto, and teaching guide for walking as a mindful cultural activity and as mindful cultural activism. It is an inspirational text for artists, art students and anyone who loves to walk. Ernesto Pujol combines elements from an art book, field journal and walkers' manifesto. It is a text for performative artists, art students, and all who walk as cultural activism. This book is an invitation to: Rethink what it means to walk and explore different ways in which to walk as: a cultural practice; a meditative practice; a radical practice; art; healing; and social engagement; Reconsider how to attend to the inner and outer landscape whilst walking; Treat walking as a performance resource; Walk as an everyday pilgrimage; Walk slowly, walk in and with awareness, walk with and without skill, walk to regain and to lose. [Subject: Performance Art, Walking, Meditation]. (shrink)